1. The beginning of creation and stories of the prophets

1. Tarikh (al-Tabari) 9No grade recorded

   خَلَقَ الْأَرْضَ قَبْلَ السَّمَاءِ قَالَ تَعَالَى: هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَى إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [ الْبَقَرَةِ: 29 ]. وَقَالَ تَعَالَى: قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ذَلِكَ رَبُّ الْعَالَمِينَ وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ [ فُصِّلَتْ: 9 - 12 ]. فَهَذَا يَدُلُّ عَلَى أَنَّ الْأَرْضَ خُلِقَتْ قَبْلَ السَّمَاءِ  لِأَنَّهَا كَالْأَسَاسِ لِلْبِنَاءِ كَمَا قَالَ تَعَالَى: اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ذَلِكُمُ اللَّهُ رَبُّكُمْ فَتَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ [ غَافِرٍ: 64 ]. وَقَالَ تَعَالَى: أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا وَالْجِبَالَ أَوْتَادًا. إِلَى أَنْ قَالَ: وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا وَجَعَلْنَا سِرَاجًا وَهَّاجًا [ النَّبَأِ: 6 - 13 ]. وَقَالَ: أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ [ الْأَنْبِيَاءِ: 30 ]. أَيْ فَصَلْنَا مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ حَتَّى هَبَّتِ الرِّيَاحُ، وَنَزَلَتِ الْأَمْطَارُ، وَجَرَتِ الْعُيُونُ وَالْأَنْهَارُ، وَانْتَعَشَ الْحَيَوَانُ. ثُمَّ قَالَ: وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ [ الْأَنْبِيَاءِ: 32 ]. أَيْ عَمَّا خُلِقَ فِيهَا مِنَ الْكَوَاكِبِ الثَّوَابِتِ وَالسَّيَّارَاتِ، وَالنُّجُومِ الزَّاهِرَاتِ، وَالْأَجْرَامِ النَّيِّرَاتِ، وَمَا فِي ذَلِكَ مِنَ الدَّلَالَاتِ عَلَى حِكْمَةِ خَالِقِ الْأَرْضِ وَالسَّمَاوَاتِ، كَمَا قَالَ تَعَالَى: وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ [ يُوسُفَ: 105، 106 ]. فَأَمَّا قَوْلُهُ تَعَالَى: أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا رَفَعَ سَمْكَهَا فَسَوَّاهَا وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا وَالْجِبَالَ أَرْسَاهَا مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ [ النَّازِعَاتِ: 27 - 32 ]. فَقَدْ تَمَسَّكَ بَعْضُ النَّاسِ بِهَذِهِ الْآيَةِ عَلَى تَقَدُّمِ خَلْقِ السَّمَاءِ عَلَى خَلْقِ الْأَرْضِ، فَخَالَفُوا صَرِيحَ الْآيَتَيْنِ الْمُتَقَدِّمَتَيْنِ، وَلَمْ يَفْهَمُوا هَذِهِ الْآيَةَ الْكَرِيمَةَ. فَإِنَّ مُقْتَضَى هَذِهِ الْآيَةِ أَنَّ دَحْيَ الْأَرْضِ وَإِخْرَاجَ الْمَاءِ وَالْمَرْعَى مِنْهَا بِالْفِعْلِ بَعْدَ خَلْقِ السَّمَاءِ، وَقَدْ كَانَ ذَلِكَ مُقَدَّرًا فِيهَا بِالْقُوَّةِ كَمَا قَالَ تَعَالَى: وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا [ فُصِّلَتْ: 10 ]. أَيْ هَيَّأَ أَمَاكِنَ الزَّرْعِ وَمَوَاضِعَ الْعُيُونِ وَالْأَنْهَارِ، ثُمَّ لَمَّا أَكْمَلَ خَلْقَ صُورَةِ الْعَالَمِ السُّفْلِيِّ وَالْعُلْوِيِّ دَحَى الْأَرْضَ، فَأَخْرَجَ مِنْهَا مَا كَانَ مُودَعًا فِيهَا فَخَرَجَتِ الْعُيُونُ، وَجَرَتِ الْأَنْهَارُ، وَنَبَتَ الزَّرْعُ وَالثِّمَارُ ; وَلِهَذَا فَسَّرَ الدَّحْىَ بِإِخْرَاجِ الْمَاءِ وَالْمَرْعَى مِنْهَا وَإِرْسَاءِ الْجِبَالِ، فَقَالَ: وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا. وَقَوْلُهُ وَالْجِبَالَ أَرْسَاهَا. أَيْ قَرَّرَهَا فِي أَمَاكِنِهَا الَّتِي وَضَعَهَا فِيهَا وَثَبَّتَهَا وَأَكَّدَهَا وَأَطَّدَهَا. وَقَوْلُهُ وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ [ الذَّارِيَاتِ: 47 - 49 ]. بِأَيْدٍ أَيْ بِقُوَّةٍ، وَإِنَّا لَمُوسِعُونَ ; وَذَلِكَ أَنَّ كُلَّ مَا عَلَا اتَّسَعَ فَكُلُّ سَمَاءٍ أَعْلَى مِنَ الَّتِي تَحْتَهَا فَهِيَ أَوْسَعُ مِنْهَا ; وَلِهَذَا كَانَ الْكُرْسِيُّ أَعْلَى مِنَ السَّمَاوَاتِ، وَهُوَ أَوْسَعُ مِنْهُنَّ كُلُّهُنَّ. وَالْعَرْشُ أَعْظَمُ مِنْ ذَلِكَ كُلِّهِ بِكَثِيرٍ. وَقَوْلُهُ بَعْدَ هَذَا وَالْأَرْضَ فَرَشْنَاهَا. أَيْ بَسَطْنَاهَا وَجَعَلْنَاهَا مَهْدًا أَيْ قَارَّةً سَاكِنَةً غَيْرَ مُضْطَرِبَةٍ وَلَا مَائِدَةٍ بِكُمْ، وَلِهَذَا قَالَ: فَنِعْمَ الْمَاهِدُونَ. وَالْوَاوُ لَا تَقْتَضِي التَّرْتِيبَ فِي الْوُقُوعِ، وَإِنَّمَا يَقْتَضِي الْإِخْبَارَ الْمُطْلَقَ فِي اللُّغَةِ، وَاللَّهُ أَعْلَمُ. وَقَالَ الْبُخَارِيُّ: بسنده عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: دَخَلْتُ عَلَى النَّبِيِّ ﷺ، وَعَقَلْتُ نَاقَتِي بِالْبَابِ، فَأَتَاهُ نَاسٌ مَنْ بَنِي تَمِيمٍ، فَقَالَ: " اقْبَلُوا الْبُشْرَى يَا بَنِي تَمِيمٍ " قَالُوا: قَدْ بَشَّرْتَنَا فَأَعْطِنَا مَرَّتَيْنِ، ثُمَّ دَخَلَ عَلَيْهِ نَاسٌ مِنَ الْيَمَنِ فَقَالَ: " اقْبَلُوا الْبُشْرَى يَا أَهْلَ الْيَمَنِ إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ " قَالُوا: قَدْ قَبِلْنَا يَا رَسُولَ اللَّهِ، قَالُوا: جِئْنَاكَ نَسْأَلُكَ عَنْ هَذَا الْأَمْرِ قَالَ: " كَانَ اللَّهُ وَلَمْ يَكُنْ شَيْءٌ غَيْرُهُ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَكَتَبَ فِي الذِّكْرِ كُلَّ شَيْءٍ، وَخَلَقَ السَّمَاوَاتِ وَالْأَرْضَ " فَنَادَى مُنَادٍ: ذَهَبَتْ نَاقَتُكَ يَا ابْنَ الْحُصَيْنِ. فَانْطَلَقْتُ فَإِذَا هِيَ يَقْطَعُ دُونَهَا السَّرَابُ، فَوَاللَّهِ لَوَدِدْتُ أَنِّي كُنْتُ تَرَكْتُهَا. هَكَذَا رَوَاهُ هَاهُنَا، وَقَدْ رَوَاهُ فِي كِتَابِ الْمَغَازِي وَكِتَابِ التَّوْحِيدِ، وَفِي بَعْضِ أَلْفَاظِهِ ثُمَّ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ. وَهُوَ لَفْظُ النَّسَائِيِّ أَيْضًا. وَقَالَ الْإِمَامُ أَحْمَدُ بْنُ حَنْبَلٍ: بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: أَخَذَ رَسُولُ اللَّهِ ﷺ بِيَدِي فَقَالَ: خَلَقَ اللَّهُ التُّرْبَةَ يَوْمَ السَّبْتِ، وَخَلَقَ الْجِبَالَ فِيهَا يَوْمَ الْأَحَدِ، وَخَلَقَ الشَّجَرَ فِيهَا يَوْمَ الِاثْنَيْنِ، وَخَلَقَ الْمَكْرُوهَ يَوْمَ الثُّلَاثَاءِ، وَخَلَقَ النُّورَ يَوْمَ الْأَرْبِعَاءِ، وَبَثَّ فِيهَا الدَّوَابَّ يَوْمَ الْخَمِيسِ، وَخَلَقَ آدَمَ بَعْدَ الْعَصْرِ يَوْمَ الْجُمُعَةِ آخِرَ الْخَلْقِ فِي آخِرِ سَاعَةٍ مِنْ سَاعَاتِ الْجُمُعَةِ فِيمَا بَيْنَ الْعَصْرِ إِلَى اللَّيْلِ. وَقَدْ رَوَاهُ النَّسَائِيُّ فِي التَّفْسِيرِ، بسنده عَنْ أَبِي هُرَيْرَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ أَخَذَ بِيَدِي فَقَالَ: يَا أَبَا هُرَيْرَةَ إِنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالْأَرَضِينَ، وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ، ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يَوْمَ السَّابِعِ، وَخَلَقَ التُّرْبَةَ يَوْمَ السَّبْتِ. قُلْتُ: أَمَّا مَا وَرَدَ فِي هَذِهِ الْأَخْبَارِ مِنْ أَنَّ اللَّهَ تَعَالَى خَلَقَ الْأَرْضَ فِي يَوْمِ كَذَا، فَإِنَّمَا هُوَ مَجَازٌ، وَإِلَّا فَلَمْ يَكُنْ ذَلِكَ الْوَقْتَ أَيَّامٌ وَلَيَالٍ، لِأَنَّ الْأَيَّامَ عِبَارَةٌ عَمَّا بَيْنَ طُلُوعِ الشَّمْسِ وَغُرُوبِهَا، وَاللَّيَالِي عِبَارَةٌ عَمَّا بَيْنَ غُرُوبِهَا وَطُلُوعِهَا، وَلَمْ يَكُنْ ذَلِكَ الْوَقْتَ سَمَاءٌ، وَلَا شَمْسٌ. وَإِنَّمَا الْمُرَادُ بِهِ أَنَّهُ خَلَقَ كُلَّ شَيْءٍ بِمِقْدَارِ يَوْمٍ، كَقَوْلِهِ تَعَالَى: وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا

   ✧ He created the earth before the heaven. He, exalted be He, said: “It is He who created for you all that is in the earth, then He turned to the heaven and fashioned them as seven heavens; and He is knowing of all things” [al-Baqarah: 29]. And He, exalted be He, said: “Say: Do you indeed disbelieve in Him who created the earth in two days, and do you set up rivals to Him? That is the Lord of the worlds. And He placed in it firm mountains from above it, and blessed it, and determined in it its sustenance in four days, equal for those who ask. Then He turned to the heaven while it was smoke, and said to it and to the earth: Come both of you, willingly or unwillingly. They said: We come willingly. So He completed them as seven heavens in two days, and revealed in each heaven its command; and We adorned the lower heaven with lamps and as a protection. That is the decree of the Mighty, the Knowing” [Fuṣṣilat: 9–12]. This indicates that the earth was created before the heaven, because it is like the foundation for the building, as He, exalted be He, said: “It is Allah who made for you the earth a place of rest and the heaven a structure, and formed you and made your forms beautiful, and provided you with good things. That is Allah your Lord; so blessed be Allah, Lord of the worlds” [Ghāfir: 64]. And He, exalted be He, said: “Have We not made the earth a cradle, and the mountains as pegs?” until He said: “And built above you seven strong ones, and made a blazing lamp” [al-Nabaʾ: 6–13]. And He said: “Have not those who disbelieve seen that the heavens and the earth were a joined entity, then We split them apart, and made from water every living thing? Will they not then believe?” [al-Anbiyāʾ: 30]. That is, We separated what was between the heaven and the earth until the winds blew, the rains descended, the springs and rivers flowed, and the animals revived. Then He said: “And We made the heaven a protected canopy, while they are turning away from its signs” [al-Anbiyāʾ: 32]. That is, from what was created in it of the fixed and moving planets, the bright stars, the shining bodies, and the indications in that of the wisdom of the Creator of the earth and the heavens, as He, exalted be He, said: “And how many a sign in the heavens and the earth do they pass by while they are turning away from it? And most of them do not believe in Allah except while they associate others with Him” [Yūsuf: 105, 106]. As for His saying, exalted be He: “Are you a more difficult creation, or the heaven? He built it. He raised its height and proportioned it. He darkened its night and brought forth its morning light. And the earth after that He spread it out. He brought forth from it its water and its pasture, and the mountains He anchored, as a provision for you and your livestock” [al-Nāziʿāt: 27–32]. Some people have clung to this verse to claim the precedence of the creation of the heaven over the creation of the earth, thus contradicting the clear import of the two preceding verses, and they did not understand this noble verse. For the implication of this verse is that the spreading out of the earth and the actual bringing forth of water and pasture from it took place after the creation of the heaven, while that had been determined in it potentially, as He, exalted be He, said: “And blessed it and determined in it its sustenance” [Fuṣṣilat: 10]. That is, He prepared the places of cultivation and the sites of springs and rivers. Then, when He completed the creation of the form of the lower and upper world, He spread out the earth, and brought forth from it what had been deposited in it: the springs gushed forth, the rivers flowed, and plants and fruits grew. For this reason He interpreted the spreading as the bringing forth of water and pasture from it and the anchoring of the mountains. He said: “And the earth after that He spread it out. He brought forth from it its water and its pasture.” And His saying: “And the mountains He anchored.” That is, He fixed them in their places where He had placed them, and made them firm, and secured and settled them. And His saying: “And the heaven We built with strength, and indeed We are expanding. And the earth We spread out, and how excellent are the spreaders! And of every thing We created pairs, so that you may remember” [al-Dhāriyāt: 47–49]. “With strength” means with power, and “indeed We are expanding”; that is because everything that is higher is wider, so each heaven that is above the one below it is wider than it. For this reason the Kursī is higher than the heavens and is wider than all of them, and the Throne is far greater than all of that. And His saying after this: “And the earth We spread out.” That is, We laid it out and made it a cradle, that is, stable and still, not shaking nor swaying with you. For this reason He said: “And how excellent are the spreaders!” The conjunction wāw does not imply ordering in occurrence; it only implies absolute reporting in the language, and Allah knows best. Al-Bukhārī said: with his chain of transmission from ʿImrān b. Ḥuṣayn, who said: I entered upon the Prophet ﷺ, and I had hobbled my she-camel at the door. Some people of Banū Tamīm came to him, and he said: “Accept the good news, O Banū Tamīm.” They said: You have given us good news, so give us something—twice. Then some people from Yemen entered upon him, and he said: “Accept the good news, O people of Yemen, since Banū Tamīm did not accept it.” They said: We have accepted, O Messenger of Allah. They said: We have come to ask you about this matter. He said: “Allah existed, and there was nothing other than Him, and His Throne was upon the water, and He wrote in the Remembrance everything, and He created the heavens and the earth.” Then a caller called out: Your she-camel has gone, O Ibn al-Ḥuṣayn. So I went off, and there it was, with the mirage cutting off before it. By Allah, I wished that I had left it. This is how he narrated it here, and he also narrated it in the Book of Military Expeditions and the Book of Divine Unity. In some of its wordings: then He created the heavens and the earth. That is also the wording of al-Nasāʾī. Imam Aḥmad b. Ḥanbal said: with his chain of transmission from Abū Hurayrah, who said: The Messenger of Allah ﷺ took me by the hand and said: Allah created the dust on Saturday, and created the mountains in it on Sunday, and created the trees in it on Monday, and created the unpleasant things on Tuesday, and created light on Wednesday, and spread the creeping creatures in it on Thursday, and created Adam after ʿaṣr on Friday, the last of creation in the last hour of the hours of Friday, between ʿaṣr and night. Al-Nasāʾī narrated it in the commentary, with his chain of transmission from Abū Hurayrah: that the Messenger of Allah ﷺ took me by the hand and said: O Abū Hurayrah, Allah created the heavens and the earths and what is between them in six days, then He established Himself on the Throne on the seventh, and He created the dust on Saturday. I say: As for what is mentioned in these reports that Allah, exalted be He, created the earth on such-and-such a day, it is only figurative, otherwise there were no days and nights at that time, because days are an expression for what is between sunrise and sunset, and nights for what is between sunset and sunrise, and at that time there was no heaven and no sun. What is meant is only that He created everything in the measure of a day, like His saying, exalted be He: “And their provision in it morning and evening.”

2. Tarikh (al-Tabari) 10No grade recorded

   قَالَ الْبُخَارِيُّ: بَابُ مَا جَاءَ فِي سَبْعِ أَرَضِينَ  ، وَقَوْلُهُ تَعَالَى: اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا [ الطَّلَاقِ: 12 ]. ثُمَّ قَالَ: بسنده عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، وَكَانَتْ بَيْنَهُ وَبَيْنَ نَاسٍ خُصُومَةٌ فِي أَرْضٍ، فَدَخَلَ عَلَى عَائِشَةَ فَذَكَرَ لَهَا ذَلِكَ فَقَالَتْ: يَا أَبَا سَلَمَةَ اجْتَنِبِ الْأَرْضَ فَإِنَّ رَسُولَ اللَّهِ ﷺ قَالَ: مَنْ ظَلَمَ قِيدَ شِبْرٍ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ. وَذَكَرَ الْبُخَارِيُّ هَاهُنَا حَدِيثَ مُحَمَّدِ بْنِ سِيرِينَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ السَّنَةُ اثْنَا عَشَرَ شَهْرًا. الْحَدِيثَ. وَمُرَادُهُ - وَاللَّهُ أَعْلَمُ - تَقْرِيرُ قَوْلِهِ تَعَالَى: اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ [ الطَّلَاقِ: 12 ]. أَيْ فِي الْعَدَدِ كَمَا أَنَّ عِدَّةَ الشُّهُورِ الْآنَ اثْنَا عَشَرَ مُطَابَقَةً لِعِدَّةِ الشُّهُورِ عِنْدَ اللَّهِ فِي كِتَابِهِ الْأَوَّلِ فَهَذِهِ مُطَابَقَةٌ فِي الزَّمَنِ كَمَا أَنَّ تِلْكَ مُطَابَقَةٌ فِي الْمَكَانِ. وَالْأَحَادِيثُ في هذه المسألة كَالْمُتَوَاتِرَةِ فِي إِثْبَاتِ سَبْعِ أَرَضِينَ، وَالْمُرَادُ بِذَلِكَ أَنَّ كُلَّ وَاحِدَةٍ فَوْقَ الْأُخْرَى، وَالَّتِي تَحْتَهَا فِي وَسَطِهَا عِنْدَ أَهْلِ الْهَيْئَةِ حَتَّى يَنْتَهِيَ الْأَمْرُ إِلَى السَّابِعَةِ، وَهِيَ صَمَّاءُ لَا جَوْفَ لَهَا، وَفِي وَسَطِهَا الْمَرْكَزُ، وَهُوَ نُقْطَةٌ مُقَدَّرَةٌ مُتَوَهَّمَةٌ، وَهُوَ مَحَطُّ الْأَثْقَالِ إِلَيْهِ يَنْتَهِي مَا يَهْبِطُ مِنْ كُلِّ جَانِبٍ إِذَا لَمْ يُعَاوِقْهُ مَانِعٌ. وَاخْتَلَفُوا هَلْ هُنَّ مُتَرَاكِمَاتٌ بِلَا تُفَاصُلٍ أَوْ بَيْنَ كُلِّ وَاحِدَةٍ وَالَّتِي تَلِيهَا خَلَاءٌ  ؟ عَلَى قَوْلَيْنِ. وَهَذَا الْخِلَافُ جَارٍ فِي الْأَفْلَاكِ أَيْضًا. وَالظَّاهِرُ أَنَّ بَيْنَ كُلِّ وَاحِدَةٍ مِنْهُنَّ وَبَيْنَ الْأُخْرَى مَسَافَةً لِظَاهِرِ قَوْلِهِ تَعَالَى: اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ [ الطَّلَاقِ: 12 ]. الْآيَةَ. وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ ﷺ إِذْ مَرَّتْ سَحَابَةٌ، فَقَالَ: أَتَدْرُونَ مَا هَذِهِ ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: الْعَنَانُ وَزَوَايَا الْأَرْضِ، يَسُوقُهُ اللَّهُ إِلَى مَنْ لَا يَشْكُرُونَهُ مِنْ عِبَادِهِ وَلَا يَدْعُونَهُ. أَتَدْرُونَ مَا هَذِهِ فَوْقَكُمْ ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ: الرَّقِيعُ مَوْجٌ مَكْفُوفٌ وَسَقْفٌ مَحْفُوظٌ. أَتَدْرُونَ كَمْ بَيْنَكُمْ وَبَيْنَهَا ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، ثُمَّ قَالَ: أَتَدْرُونَ مَا الَّذِي فَوْقَهَا ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: مَسِيرَةُ خَمْسِمِائَةِ عَامٍ. حَتَّى عَدَّ سَبْعَ سَمَاوَاتٍ. ثُمَّ قَالَ: أَتَدْرُونَ مَا فَوْقَ ذَلِكَ ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: الْعَرْشُ. أَتَدْرُونَ كَمْ بَيْنَهُ وَبَيْنَ السَّمَاءِ السَّابِعَةِ ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: مَسِيرَةُ خَمْسِمِائَةِ عَامٍ، ثُمَّ قَالَ: أَتَدْرُونَ مَا هَذِهِ تَحْتَكُمْ ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: أَرْضٌ. أَتَدْرُونَ مَا تَحْتَهَا ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: أَرْضٌ أُخْرَى أَتَدْرُونَ كَمْ بَيْنَهُمَا ؟ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: مَسِيرَةُ سَبْعِمِائَةِ عَامٍ. حَتَّى عَدَّ سَبْعَ أَرَضِينَ. ثُمَّ قَالَ: وَايْمُ اللَّهِ لَوْ دَلَّيْتُمْ أَحَدَكُمْ إِلَى الْأَرْضِ السُّفْلَى السَّابِعَةِ لَهَبَطَ، ثُمَّ قَرَأَ هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [ الْحَدِيدِ: 3 ].. وَرَوَاهُ التِّرْمِذِيُّ عَنْ أَبِي هُرَيْرَةَ. وَذَكَرَهُ، إِلَّا أَنَّهُ ذَكَرَ أَنَّ بُعْدَ مَا بَيْنَ كُلِّ أَرْضَيْنِ خَمْسُمِائَةِ عَامٍ، وَقَدْ تَقَدَّمَ عِنْدَ صِفَةِ الْعَرْشِ مِنْ حَدِيثِ الْأَوْعَالِ مَا يُخَالِفُ هَذَا فِي ارْتِفَاعِ الْعَرْشِ عَنِ السَّمَاءِ السَّابِعَةِ، وَمَا يَشْهَدُ لَهُ. وَفِيهِ: " وَبُعْدُ مَا بَيْنَ كُلِّ سَمَاءَيْنِ خَمْسُمِائَةِ عَامٍ، وَكِثَفُهَا أَيْ سُمْكُهَا خَمْسُمِائَةِ عَامٍ ". وَأَمَّا مَا ذَهَبَ إِلَيْهِ بَعْضُ الْمُتَكَلِّمِينَ عَلَى حَدِيثِ " طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ " أَنَّهَا سَبْعَةُ أَقَالِيمَ ; فَهُوَ قَوْلٌ يُخَالِفُ ظَاهِرَ الْآيَةِ وَالْحَدِيثَ الصَّحِيحَ، وَصَرِيحَ كَثِيرٍ مِنْ أَلْفَاظِهِ مَعَ مَا ذَكَرْنَا مِنَ الْحَدِيثِ الَّذِي أَوْرَدْنَاهُ مِنْ طَرِيقِ الْحَسَنِ عَنْ أَبِي هُرَيْرَةَ. ثُمَّ إِنَّهُ حَمَلَ الْحَدِيثَ وَالْآيَةَ عَلَى خِلَافِ ظَاهِرِهِمَا بِلَا مُسْتَنَدٍ وَلَا دَلِيلٍ، وَاللَّهُ أَعْلَمُ. وَهَكَذَا مَا يَذْكُرُهُ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ، وَتَلَقَّاهُ عَنْهُمْ طَائِفَةٌ مِنْ عُلَمَائِنَا مِنْ أَنَّ هَذِهِ الْأَرْضَ مِنْ تُرَابٍ، وَالَّتِي تَحْتَهَا مِنْ حَدِيدٍ، وَالْأُخْرَى مِنْ حِجَارَةٍ مِنْ كِبْرِيتٍ، وَالْأُخْرَى مِنْ كَذَا. فَكُلُّ هَذَا إِذَا لَمْ يُخْبَرْ بِهِ وَيَصِحَّ سَنَدُهُ إِلَى مَعْصُومٍ فَهُوَ مَرْدُودٌ عَلَى قَائِلِهِ. وَهَكَذَا الْأَثَرُ الْمَرْوِيُّ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: فِي كُلِّ أَرْضٍ مِنَ الْخَلْقِ مِثْلُ مَا فِي هَذِهِ الْأَرْضِ حَتَّى آدَمَ كَآدَمِكُمْ، وَإِبْرَاهِيمَ كَإِبْرَاهِيمِكُمْ. فَهَذَا ذَكَرَهُ ابْنُ جَرِيرٍ مُخْتَصَرًا، وَاسْتَقْصَاهُ الْبَيْهَقِيُّ فِي الْأَسْمَاءِ وَالصِّفَاتِ، وَهُوَ مَحْمُولٌ إِنْ صَحَّ نَقْلُهُ عَنْهُ عَلَى أَنَّ ابْنَ عَبَّاسٍ ؓ أَخَذَهُ عَنِ الْإِسْرَائِيلِيَّاتِ، وَاللَّهُ أَعْلَمُ. وقيل أَنَّ الْأَرْضَ كَانَ طَبَقًا وَاحِدًا، فَشَقَّهَا سُبْحَانَهُ سَبْعًا، وَكَذَلِكَ السَّمَاءُ  . قَالَ كَعْبٌ: هَذِهِ الْأَرْضُ عَلَى صَخْرَةٍ خَضْرَاءَ فِي كَفِّ مَلَكٍ، وَذَلِكَ الْمَلَكُ قَائِمٌ عَلَى ظَهْرِ الْحُوتِ، وَذَلِكَ الْحُوتُ مُنْطَوٍ بِالسَّمَاوَاتِ السَّبْعِ مِنْ تَحْتِ الْأَرْضِ. وَقَالَ ابْنُ عَبَّاسٍ: الصَّخْرَةُ عَلَى مَنْكِبَيْ مَلَكٍ وَالْمَلَكُ عَلَى الثَّوْرِ وَالثَّوْرُ عَلَى الْمَاءِ، وَالْمَاءُ مَتْنُ الرِّيحِ. وَقَالَ وَهْبٌ: اسْمُ الْحُوتِ بَهَمُوتُ.

   ✧ Al-Bukhārī said: Chapter on what has been related concerning the seven earths, and the statement of the Exalted: "It is Allah who created seven heavens and of the earth the like thereof. The command descends between them, that you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge" [al-Ṭalāq: 12]. Then he said, with his chain of transmission from Abū Salamah b. ʿAbd al-Raḥmān, who had a dispute with some people over a piece of land. He entered upon ʿĀʾishah and mentioned that to her. She said: O Abū Salamah, avoid the land, for the Messenger of Allah ﷺ said: "Whoever wrongs someone of a handspan of land will be made to wear it around his neck from seven earths." Al-Bukhārī mentioned here the ḥadīth of Muḥammad b. Sīrīn from ʿAbd al-Raḥmān b. Abī Bakrah, from his father, who said: The Messenger of Allah ﷺ said: "Time has returned to its form as it was on the day Allah created the heavens and the earth. The year is twelve months..." to the end of the ḥadīth. His purpose—and Allah knows best—was to establish the statement of the Exalted: "It is Allah who created seven heavens and of the earth the like thereof" [al-Ṭalāq: 12], meaning in number, just as the number of months now is twelve, corresponding to the number of months with Allah in His first book. This is a correspondence in time, just as that is a correspondence in place. The ḥadīths on this matter are close to mutawātir in affirming seven earths. The meaning is that each one is above the other, and the one beneath it is in its center, according to the astronomers, until the matter ends at the seventh, which is solid with no hollow. In its center is the center point, which is an estimated, imagined point; it is the point to which heavy things descend from every side when no obstacle prevents them. They differed as to whether they are stacked without separation or whether between each one and the next there is empty space. There are two views. This disagreement applies also to the celestial spheres. The apparent meaning is that between each of them and the next there is a distance, based on the apparent meaning of the statement of the Exalted: "It is Allah who created seven heavens and of the earth the like thereof. The command descends between them" [al-Ṭalāq: 12], to the end of the verse. Al-Imām Aḥmad said, with his chain of transmission from Abū Hurayrah, who said: While we were with the Messenger of Allah ﷺ, a cloud passed by. He said: "Do you know what this is?" We said: Allah and His Messenger know best. He said: "It is the ʿanān and the corners of the earth; Allah drives it to those of His servants who do not thank Him and do not call upon Him. Do you know what is above you?" We said: Allah and His Messenger know best. He said: "The raqīʿ, a restrained wave and a protected roof. Do you know how much is between you and it?" We said: Allah and His Messenger know best. He said: "A journey of five hundred years." Then he said: "Do you know what is above it?" We said: Allah and His Messenger know best. He said: "A journey of five hundred years." Until he counted seven heavens. Then he said: "Do you know what is above that?" We said: Allah and His Messenger know best. He said: "The Throne. Do you know how much is between it and the seventh heaven?" We said: Allah and His Messenger know best. He said: "A journey of five hundred years." Then he said: "Do you know what is beneath you?" We said: Allah and His Messenger know best. He said: "An earth. Do you know what is beneath it?" We said: Allah and His Messenger know best. He said: "Another earth. Do you know how much is between them?" We said: Allah and His Messenger know best. He said: "A journey of seven hundred years." Until he counted seven earths. Then he said: "By Allah, if you let one of you down to the seventh lowest earth, he would fall." Then he recited: "He is the First and the Last, the Outward and the Inward, and He is over all things Knowing" [al-Ḥadīd: 3]. Al-Tirmidhī narrated it from Abū Hurayrah and mentioned it, except that he mentioned that the distance between every two earths is five hundred years. It was mentioned earlier, in describing the Throne, from the ḥadīth of the mountain goats, what contradicts this concerning the height of the Throne above the seventh heaven, and what supports it. In it: "And the distance between every two heavens is five hundred years, and its thickness—meaning its depth—is five hundred years." As for the view adopted by some theologians regarding the ḥadīth "will be made to wear it around his neck from seven earths," that they are seven climes, this is a statement that contradicts the apparent meaning of the verse, the authentic ḥadīth, and the explicit wording of many of its versions, along with the ḥadīth we cited from the path of al-Ḥasan from Abū Hurayrah. Moreover, he interpreted the ḥadīth and the verse contrary to their apparent meanings without any support or evidence. And Allah knows best. Similarly, what many of the People of the Book mention—and a group of our scholars adopted from them—that this earth is from dust, the one beneath it from iron, the other from stones of sulfur, and the other from such-and-such: all of this, if it is not reported and its chain is not sound to an infallible source, is rejected against its proponent. Likewise, the report narrated from Ibn ʿAbbās that he said: "In every earth there are creatures like those on this earth, even Adam like your Adam and Ibrāhīm like your Ibrāhīm." This was mentioned by Ibn Jarīr in abbreviated form and fully by al-Bayhaqī in al-Asmāʾ wa al-Ṣifāt. If its transmission from him is sound, it is to be interpreted that Ibn ʿAbbās ؓ took it from the Israelite traditions. And Allah knows best. It was said that the earth was a single layer, and He, Glorified, split it into seven; and likewise the heaven. Kaʿb said: This earth is upon a green rock in the palm of an angel, and that angel stands on the back of a fish, and that fish is coiled with the seven heavens beneath the earth. Ibn ʿAbbās said: The rock is on the shoulders of an angel; the angel is on the bull; the bull is on water; and the water is the back of the wind. Wahb said: The name of the fish is Bahamūt.

3. Tarikh (al-Tabari) 11No grade recorded

   ذِكْرِ الْبِلَادِ قَالَ كَعْبُ الْأَحْبَارِ: تَجِدُ فِي كِتَابِ اللَّهِ -عَزَّ وَجَلَّ- مَعْنَى التَّوْرَاةِ أَنَّ الْأَرْضَ عَلَى صِفَةِ النَّسْرِ، فَالرَّأْسُ الشَّامُ، وَالْجَنَاحَانِ الْمَشْرِقُ وَالْمَغْرِبُ، وَالذَّنَبُ الْيَمَنُ، وَلَا يَزَالُ النَّاسُ بِخَيْرٍ مَا لَمْ يَقْرَعِ الرَّأْسَ، فَإِذَا قَرَعَ الرَّأْسَ هَلَكَ النَّاسُ. وَقَالَ غَيْرُهُ مِنَ الْعُلَمَاءِ: الْأَرْضُ كُلُّهَا سَبْعَةُ أَقَالِيمَ  ، فَالْإِقْلِيمُ الْأَوَّلُ الْهِنْدُ، وَالثَّانِي الْحِجَازُ، وَالثَّالِثُ مِصْرُ، وَالرَّابِعُ بَابِلُ، وَالْخَامِسُ الرُّومُ، وَالسَّادِسُ التُّرْكُ وَيَأْجُوجُ وَمَأْجُوجُ، وَالسَّابِعُ الصِّينُ، وَمِقْدَارُ كَلِّ إِقْلِيمٍ سَبْعُمِائَةِ فَرْسَخٍ فِي سَبْعِمِائَةِ فَرْسَخٍ مِنْ غَيْرِ أَنْ يَدْخُلَ فِي ذَلِكَ جَبَلٌ وَلَا وَادٍ، وَالْبَحْرُ الْأَعْظَمُ مُحِيطٌ بِذَلِكَ، كُلُّهُ يُحِيطُ بِهِ جَبَلُ قَافٍ. قَالَ أَبُو الْحَسَنِ أَحْمَدُ بْنُ جَعْفَرٍ: الأقليم الأول أَمَّا الْإِقْلِيمُ الْأَوَّلُ: فَإِنَّهُ يَبْتَدِئُ مِنَ الْمَشْرِقِ مِنْ أَقَاصِي بِلَادِ الصِّينِ، فَيَمُرُّ عَلَى بِلَادِ الصِّينِ عَلَى سَاحِلِ الْبَحْرِ مِمَّا يَلِي الْجَنُوبَ، وَفِيهِ مَدِينَةُ مَلَكِ الصِّينِ، ثُمَّ يَمُرُّ عَلَى سَاحِلِ الْبَحْرِ فِي جَنُوبِ بِلَادِ الْهِنْدِ، ثُمَّ بِلَادِ السِّنْدِ، ثُمَّ يَقْطَعُ الْبَحْرَ إِلَى جَزِيرَةِ الْعَرَبِ وَأَرْضِ الْيَمَنِ، فَيَكُونُ فِيهِمْ مِنَ الْمَدَائِنِ الْمَعْرُوفَةِ مَدِينَةُ ظِفَارٍ وَعُمَانَ وَحَضْرَمَوْتَ وَصَنْعَاءَ وَعَدْنَ وَالتَّبَّالَةِ وَجَرْشٍ وَسَبَأٍ، ثُمَّ يَقْطَعُ الْإِقْلِيمَ بَحْرُ الْقُلْزُمِ فَيَمُرُّ فِي بِلَادِ الْحَبَشَةِ وَيَقْطَعُ نِيلَ مِصْرَ، وَفِيهِ مَدِينَةُ مِمْلَكَةِ الْحَبَشَةِ، وَتُسَمَّى جُرْمِي [وَتُسَمَّى] دُونْقَلَةَ مَدِينَةَ النُّوبَةِ، ثُمَّ يَمُرُّ الْإِقْلِيمُ فِي أَرْضِ الْمَغْرِبِ عَلَى جَنُوبِ بِلَادِ الْبَرْبَرِ إِلَى أَنْ يَنْتَهِيَ إِلَى بَحْرِ الْمَغْرِبِ. الإقليم الثاني وَالْإِقْلِيمُ الثَّانِي: يَبْتَدِئُ مِنَ الْمَشْرِقِ، فَيَمُرُّ عَلَى بِلَادِ الصِّينِ، ثُمَّ يَمُرُّ عَلَى بِلَادِ الْهِنْدِ، ثُمَّ بِبِلَادِ السِّنْدِ، وَفِيهِ مَدِينَةُ الْمَنْصُورَةِ، وَالدَّيْبَلُ، ثُمَّ يَمُرُّ لِمُلْتَقَى الْبَحْرِ الْأَخْضَرِ وَبَحْرِ الْبَصْرَةِ، وَيَقْطَعُ جَزِيرَةَ الْعَرَبِ - فِي أَرْضِ نَجْدٍ وَأَرْضِ تِهَامَةَ، وَفِيهِ مِنَ الْمَدَائِنِ: الْيَمَامَةُ، وَالْبَحْرَيْنِ، وَهَجَرَ، وَيَثْرِبُ، وَمَكَّةُ، وَالطَّائِفُ، وَجَدَّةُ، ثُمَّ يَقْطَعُ بَحْرَ الْقُلْزُمِ، وَيَمُرُّ بِصَعِيدِ مِصْرَ، فَيَقْطَعُ النَّيْلَ فِيهِ مِنَ الْمَدَائِنِ تُومِنُ، وَأَخْمِيمُ، وَأَسْوَانُ، ثُمَّ يَمُرُّ فِي أَرْضِ الْمَغْرِبِ عَلَى وَسَطِ بِلَادِ أَفْرِيقِيَّةَ، ثُمَّ يَمُرُّ عَلَى بِلَادِ الْبَرْبَرِ، وَيَنْتَهِي إِلَى بَحْرِ الْمَغْرِبِ. الإقليم الثالث وَالْإِقْلِيمُ الثَّالِثُ: يَبْتَدِئُ مِنَ الْمَشْرِقِ، فَيَمُرُّ عَلَى شَمَالِ بِلَادِ الصِّينِ، ثُمَّ عَلَى بِلَادِ الْهِنْدِ، ثُمَّ عَلَى شَمَالِ بِلَادِ السِّنْدِ، ثُمَّ عَلَى بِلَادِ كَابُلَ وَكَرْمَانَ، وَسِجِسْتَانَ، وَالسِّيرَجَانَ، ثُمَّ يَمُرُّ عَلَى سَوَاحِلِ بَحْرِ الْبَصْرَةِ، وَفِيهِ مَدِينَةُ إِصْطَخْرَ، وَنَسَا، وَسَابُورَ، وَشِيرَازَ، وَسَيُرَافَ، مَهْرُوبَانَ، ثُمَّ يَمُرُّ بِكَوْرِ الْأَهْوَازِ، وَالْعِرَاقِ، وَفِيهِ الْبَصْرَةُ، وَوَاسِطُ، وَبَغْدَادُ، وَالْكُوفَةُ، وَالْأَنْبَارُ، وَهِيتُ، ثُمَّ يَمُرُّ عَلَى بِلَادِ الشَّامِ، وَفِيهِ حِمْصُ وَدِمَشْقُ، وَالصُّوَرُ، وَعَكَّا، وَالطَّبَرِيَّةُ، وَقَيْسَارِيَّةُ، وَبَيْتُ الْمَقْدِسِ، وَالرَّمْلَةُ، وَعَسْقَلَانُ، وَغَزَّةُ، ثُمَّ يَقْطَعُ أَسْفَلَ أَرْضِ مِصْرَ، وَفِيهِ مِنَ الْمُدُنِ هُنَالِكَ تُنِيسُ، وَدِمْيَاطُ، وَفُسْطَاطُ مِصْرَ، وَالْفَيُّومُ، وَالْإِسْكَنْدَرِيَّةُ، ثُمَّ يَمُرُّ عَلَى بِلَادِ إِفْرِيقِيَّةَ، وَيَنْتَهِي إِلَى بَحْرِ الْمَغْرِب. الإقليم الرابع وَالْإِقْلِيمُ الرَّابِعُ: يَبْتَدِئُ مِنَ الْمَشْرِقِ فَيَمُرُّ بِبِلَادِ التِّبْتِ، ثُمَّ عَلَى خُرَاسَانَ، وَفِيهِ: فَرْغَانَةُ، وَسَمَرْقَنْدُ، وَبَلْخُ، وَبُخَارَى، وَهَرَاةَ، وَمُرْوٌ، وَسَرْخَسُ، وَطُوسٌ، وَنَيْسَابُورُ، وَجُرْجَانُ، وَقَوْمَسُ، وَطَبَرِسْتَانُ، وَقَزْوِينُ، وَالرَّيُّ، وَأَصْفَهَانُ، وَقُمُّ، وَهَمَذَانُ وَنَهَاوَنْدُ، وَالدِّينَوَرُ، وَحُلْوَانُ، وَشَهْرَزُورُ، وَسُرَّ مَنْ رَأَى، وَالْمُوصِلُ، وَبَلَدٌ، وَنَصِيبِينُ، وَآمِدُ، وَرَأْسُ عَينٍ، وَقَالِيقَا، وَسُمَيْسَاطُ، وَحَرَّانُ، وَالرَّقَّةُ، وَقَرْقِيسِيَا، ثُمَّ يَمُرُّ عَلَى شَمَالِ الشَّامِ، وَفِيهِ مِنَ الْمُدُنِ: بِالسِّرِّ، وَمَنْبَجُ، وَمَلَطِيَّةُ، وَحَلَبُ، وَقَنْسَرِينَ، وَأَنْطَاكِيَّةُ، وَطَرَابُلُسُ، وَالْمُصِيصَةُ، وَصَيْدَا، وَأَزْنَةُ، وَطَرْسُوسُ، وَعَمُورِيَّةُ. ثُمَّ يَمُرُّ فِي بَحْرِ الشَّامِ عَلَى جَزِيرَةِ قُبْرُسَ، ثُمَّ فِي أَرْضِ الْمَغْرِبِ عَلَى بِلَادِ طَنْجَةَ، وَيَنْتَهِي إِلَى بَحْرِ الْمَغْرِبِ. الإقليم الخامس وَالْإِقْلِيمُ الْخَامِسُ: يَبْتَدِئُ مِنَ الْمَشْرِقِ مِنْ بِلَادِ يَأْجُوجَ وَمَأْجُوجَ، ثُمَّ يَمُرُّ عَلَى شَمَالِ خُرَاسَانَ، وَفِيهِ: خَوَارِزْمُ، وَشَاشُ، وَأَذْرَبِيجَانُ، وَسِنْجَارُ، وَأَخْلَاطُ، ثُمَّ يَمُرُّ فِي بِلَادِ الرُّومِ عَلَى خَرَشَةَ، وَرُومِيَّةَ، وَيَمُرُّ عَلَى بِلَادِ الْأَنْدَلُسِ حَتَّى يَنْتَهِيَ إِلَى بَحْرِ الْمَغْرِبِ. الإقليم السادس وَالْإِقْلِيمُ السَّادِسُ: يَبْتَدِئُ مِنَ الْمَشْرِقِ، فَيَمُرُّ عَلَى بِلَادِ يَأْجُوجَ وَمَأْجُوجَ، ثُمَّ عَلَى بِلَادِ الْخَزْرِ، وَيَمُرُّ عَلَى الْقُسْطَنْطِينِيَّةِ، وَيَنْتَهِي إِلَى بَحْرِ الْمَغْرِبِ. الإقليم السابع وَالْإِقْلِيمُ السَّابِعُ: يَبْتَدِئُ مِنَ الْمَشْرِقِ مِنْ شَمَالِ بِلَادِ يَأْجُوجَ وَمَأْجُوجَ، ثُمَّ عَلَى بِلَادِ التُّرْكِ ثُمَّ عَلَى سَوَاحِلِ بَحْرِ جُرْجَانَ، ثُمَّ يَقْطَعُ بَحْرَ الرُّومِ، فَيَمُرُّ عَلَى الصَّقَالِبَةِ، وَيَنْتَهِي إِلَى بَحْرِ الْمَغْرِبِ. وَذَكَرَ غَيْرُهُ: أَنَّ الْمَسْكُونَ مِنَ الْأَرْضِ عَلَى تَفَاوُتِ أَقْطَارِهِ مَقْسُومٌ بَيْنَ سَبْعِ أُمَمٍ، وَهُمْ: الصِّينُ، وَالْهِنْدُ، وَالسُّودَانُ، وَالْبَرْبَرُ، وَالرُّومُ، وَالتُّرْكُ، وَالْفُرْسُ، وَالْفُرْسُ فِي وَسَطِ هَذِهِ الْمَمَالِكِ. قَالَ الْأَزْهَرِيُّ: وَإِنَّمَا سُمِّيَ الْإِقْلِيمُ إِقْلِيمًا لِأَنَّهُ مَقْلُومٌ مِنَ الْأَقَالِيمِ الَّتِي بُنِيَ نَاحِيَتُهُ، أَيْ مَقْطُوعٌ عَنْهُ. وَقَالَ الْحَسَنُ: الْأَمْصَارُ الْمَدِينَةُ، وَالشَّامُ، وَمِصْرُ، وَالْجَزِيرَةُ، وَالْكُوفَةُ، وَالْبَصْرَةُ، وَالْبَحْرَيْنِ. وَقَالَ قَتَادَةُ: هِيَ عَشَرَةٌ، فَزَادَ: دِمَشْقُ، وَحِمْصُ، وَالْأُرْدُنُّ، وَفِلَسْطِينُ، وَقَنْسَرِينَ. وَقَالَ الْأَصْمَعِيُّ: الْعِرَاقَانِ الْبَصْرَةُ، وَالْكُوفَةُ. وَسَوَادُ الْبَصْرَةِ: الْأَهْوَازُ، وَفَارِسُ. وَسَوَادُ الْكُوفَةِ مَنْ كَسْكُرَ إِلَى حُلْوَانَ. وَقَدْ ذُكِرَ عَنْ بَطْلَيْمُوسَ الْمَلِكِ أَنَّهُ أَحْصَى مُدُنَ الدُّنْيَا فِي زَمَانِهِ، فَإِذَا هِيَ أَرْبَعَةُ آلَافٍ وَمِائَتَا مَدِينَةٍ. وَيُقَالُ: بِلَادُ الْأَنْدَلُسِ مَسِيرَةُ شَهْرٍ فِي مَثَلِهِ يَحْتَوِي أَرْبَعِينَ مَدِينَةً، وَبِلَادُ سَرَنْدِيبَ مَسِيرَةُ ثَمَانِينَ فَرْسَخًا فِي مِثْلِهَا، وَفِي بِلَادِ رُومِيَّةَ أَلْفٌ وَمِائَتَا كَنِيسَةٍ، وَأَرْبَعُونَ أَلْفَ حَمَّامٍ، وَبِهَا سُوقٌ لِلطَّيْرِ فَرْسَخٌ، وَلَا يَقْدِرُ غَرِيبٌ أَنْ يَدْخُلَهَا إِلَّا بِدَلِيلٍ، لِأَنَّ مَدْخَلَهَا دُفُّ تَقْرِيحٍ، وَلَا يَقِفُ عَلَيْهَا إِلَّا أَصْلَهَانُ، وَكَذَلِكَ عَمُورِيَّةُ عَظِيمَةٌ، زَعَمُوا أَنَّ حَوْلَ سُورِهَا أَلْفَ عَمُودٍ وَمِائَتَيْ عَمُودٍ، وَعِشْرِينَ عَمُودًا فِيهَا رَهَابِينُ. عجائب القسطنطينية وَفِي الْقُسْطَنْطِينِيَّةِ مِنَ الْعَجَائِبِ سَبْعَةُ أَسْوَارٍ سُمْكُ سُورِهَا الْكَبِيرِ إِحْدَى وَعِشْرُونَ ذِرَاعًا، وَسُمْكُ سُورِ الْفَصِيلِ عَشْرَةُ أَذْرُعٍ، وَسُمْكُ الْفَصِيلِ مِمَّا يَلِي الْبَحْرَ خَمْسَةُ أَذْرُعٍ، وَبَيْنَهَا وَبَيْنَ الْبَحْرِ وَجْهٌ يَكُونُ نَحْوَ خَمْسِينَ ذِرَاعًا، فِي سُورِهَا مِائَةُ بَابٍ. وَمَمْلَكَةُ الرُّومِ يَدْخُلُ فِيهَا حُدُودُ الصَّقَالِبَةِ، وَمَنْ جَاوَرَهُمْ، وَالسَّرِيرُ بَيْنَهُ وَبَيْنَ الْحَزْرِ مَسِيرَةُ فَرْسَخَيْنِ. وَيُقَالُ: كَانَ هَذَا السَّرِيرُ لِبَعْضِ الْأَكَاسِرَةِ، وَدِيوَانُ مَلِكِ الرُّومِ مَوْسُومٌ عَلَى مِائَةِ أَلْفِ رَجْلٍ، عَلَى كُلِّ عَشْرَةِ آلَافٍ بِطْرِيقٌ، جَزَائِرُ الرُّومِ خَمْسٌ: جَزِيرَةُ قُبْرُصَ، وَدُوْرُهَا مَسِيرَةُ سِتَّةَ عَشَرَ يَوْمًا، وَجَزِيرَةُ أَقْرِيطِسَ، وَدُوُرَهَا مَسِيرَةُ خَمْسَةَ عَشَرَ يَوْمًا وَجَزِيرَةُ الرَّاهِبِ، وَبِهَا يُخَصُّ الْخَدَمُ، وَجَزِيرَةُ الْفِضَّةِ، وَجَزِيرَةُ الصَّقَلِّيَّةِ، وَدُورُهَا مَسِيرَةُ خَمْسَةَ عَشْرَةَ يَوْمًا، وَهِيَ بِإِزَاءِ أَفْرِيقِيَّةَ، وَالْحَبَشِيَّةُ عَلَى بَحْرِ الْقَلْزَمِ، وَبَيْنَهَا وَبَيْنَ الْمِصْرِ مَفَازَةٌ فِيهَا مَعْدِنُ الذَّهَبِ، وَمَدِينَةُ أَصْحَابِ الْكَهْفِ مِنْ عَمَلِ الرُّومِ، وَالْكَهْفِ فِي جَبَلِ بَابِجِلُوسَ، وَأَمَّا أَصْحَابُ الرَّقِيمِ فَبِحُرِيَّةَ، وَهِيَ رُسْتَاقٌ بَيْنَ عَمُورِيَّةَ وَبِنْتِيهَ. وَأَمَّا طُولُ بِلَادِ الصِّينِ عَلَى الْبَحْرِ فَمَسِيرَةُ شَهْرَيْنِ بِهَا، وَبِهَا ثَلَاثُمِائَةِ مَدِينَةٍ كُلِّهَا عَامِرَةٌ. وَيُقَالُ مَا دَخَلَ الصِّينَ أَحَدٌ وَاشْتَهَى أَنْ يَخْرُجَ مِنْهَا سِيَّمَا بِلَادٌ مِنَ الصِّينِ يُدْعَى الْأَشْبِيلَا، يَكُونُ بِهَا الذَّهَبُ الْكَثِيرُ. وَالْهِنْدُ سَبْعَةُ أَجْنَاسٍ، وَهُمْ اثْنَتَانِ وَأَرْبَعُونَ مِلَّةً، مِنْهُمِ الْبَرَاهِمَةُ. وَمَدِينَةُ الْإِسْكَنْدَرِ عَلَى سَاحِلِ الْبَحْرِ، بَيْنَهَا وَبَيْنَ مِصْرَ أَرْبَعُونَ فَرْسَخًا، بَنَاهَا الْإِسْكَنْدَرُ الْأَوَّلُ، وَهُوَ ذُو الْقَرْنَيْنِ، فِي ثَلَاثِمِائَةِ سَنَةٍ. وَبَلَغَنَا أَنَّ أَهْلَهَا مَكَثُوا سَبْعِينَ سَنَةً لَا يَمْشُونَ فِيهَا بِالنَّهَارِ إِلَّا بِخِرَقٍ سُودٍ حِيَالَ أَعْيُنِهِمْ، مَخَافَةً عَلَى أَبْصَارِهِمْ مِنْ شِدَّةِ بَيَاضِ حِيطَانِهَا. وَفِيهَا الْمَنَارَةُ الَّتِي هِيَ أَحَدُ عَجَائِبِ الدُّنْيَا، يَصْعَدُ عَلَى أَعْلَاهَا مَشْيًا وَلَا يَبِينُ لِمَنْ يَصْعَدُهَا أَنَّهُ يَرْتَقِي، لِأَنَّهُ يَدُورُ وَلَا يَنْقُلُ قَدَمَيْهِ عَلَى دَرَجٍ، إِنَّمَا يَمْشِي كَأَنَّهُ عَلَى الْأَرْضِ، وَكَانَ فِيهَا سِوَى أَهْلِهَا سِتُّمِائَةِ أَلْفٍ مِنَ الْيَهُودِ خَوَلًا لِأَهْلِهَا. وَمَدِينَةُ فِرْعَوْنَ الَّتِي كَانَ يَنْزِلُهَا، كَانَ لَهَا سَبْعُونَ بَابًا، وَجَعَلَ حِيطَانِهَا بِالْحَدِيدِ، وَالصُّفْرِ مَبْنِيَّةً، وَأَجْرَى فِيهَا الْأَنْهَارَ، وَنَصَبَ سَرِيرَهُ فِي وَسَطِ الْأَنْهَارِ، فَكَانَ الْمَاءُ يَجْرِي تَحْتَ سَرِيرِهِ بِمِقْدَارٍ يُسْتَحْسَنُ وَلَا يَضُرُّ. وَيُقَالُ: إِنَّ أَنْزَهَ الْأَرْضِ وَأَجْمَعَهَا طِيبًا  وَحُسْنَ مُسْتَشْرَفٍ سَمَرْقَنْدُ. قَالُوا: وَأَحْسَنُ الْأَرْضِ مَصْنُوعَةُ الرَّيِّ، وَأَحْسَنُهَا مَفْرُوقَةُ جُرْجَانَ وَطَبَرِسْتَانَ، وَأَحْسَنُهَا مُسْتَخْرَجَةً نَيْسَابُورُ، وَأَحْسَنُهَا قَدِيمًا وَحَدِيثًا جُنْدِيسَابُورُ، وَلَهَا حُسْنُ الْأَنْهَارِ، وَأَعْظْمُ بِلَادِ اللَّهِ بِرْكَةُ الشَّامِ  ، وَأَكْثَرُهَا أَنْهَارًا الْبَصْرَةُ، وَأَعْدَلُهَا هَوَاءً الْيَمَنُ وَأَغْنَاهَا مِنَ الدَّوَابِّ وَالْبُرْسِ أَصْفَهَانُ، وَأَرَشُّهَا الْعِرَاقُ. وَذَكَرَ أَبُو مَنْصُورٍ الْأَزْهَرِيُّ: أَنَّ جَابُلْقَ وَجَابُلْسَ مَدِينَتَانِ، إِحْدَاهُمَا بِالْمُشْرِقِ، وَالْأُخْرَى بِالْمَغْرِبِ، لَيْسَ وَرَاهُمَا. وَقَالَ بَعْضُهُمْ: بِفَتْحِ اللَّامِ فِيهِمَا. وعن عُسَيْلُ بْنُ ذَكْوَانَ، قَالَ: قَالَ الْأَصْمَعِيُّ: أَحْسَنُ الدُّنْيَا ثَلَاثَةُ أَنْهَارٍ، نَهْرُ الْأَيْلَةِ، وَغُوطَةُ دِمَشْقَ، وَسَمَرْقَنْدَ، وَحُشُوشُ الدُّنْيَا ثَلَاثَةٌ: عُمَانُ، وَأَرْدَبِيلُ، وَهِيتُ. أول قرية عَنْ عُرْوَةَ: أَنَّ الْفَرْعَ أَوَّلُ قَرْيَةٍ مَارَتْ لِأُمِّ إِسْمَاعِيلَ النَّبِيِّ ﷺ الثَّمَرَ بِمَكَّةَ  ، وَكَانَتْ مِنْ عَمَلِ عَادٍ، شُقَّتْ لَهَا بَيْنَ جَبَلَيْنِ ثُمَّ كَمَّلَتِ السَّبِيلَ فِيهِ. قَالَ بَعْضُ الْعُلَمَاءِ: سُمِّيَتْ خُرَاسَانُ بِخُرَاسِمِ الشَّمْسِ، أَيْ مَطْلَعِ الشَّمْسِ. وَحَدُّ خُرَاسَانَ مِنَ الدَّامِغَانِ إِلَى شَطِّ نَهْرِ بَلْخٍ، وَعَرْضُهَا مِنْ حَدِّ زَرَنْجَ إِلَى حَدِّ جُرْجَانَ، وَمُدُنُهَا الْكِبَارُ أَرْبَعَةٌ: نَيْسَابُورُ، وَمَرْوٌ، وَهَرَاةُ، وَبَلْخٌ. وَأَوَّلُهَا مِنْ نَاحِيَةِ الْعِرَاقِ نَيْسَابُورُ، بَنَاهَا سَابُورُ ذُو الْأَكْتَافِ. وَتَفْسِيرُ خُوَارِزْمَ: أَرْضُ الْهَوَانِ، لِأَنَّ أَهْلَهَا لَا يُطِيعُونَ إِلَى عَلَى هَوَانٍ. بَلْخٌ بَنَاهَا لِهْرَاسِبُ. هَرَاةُ بَنَاهَا الضَّحَّاكُ. مَرْوٌ بَنَاهَا مَرْوُ الشَّاهِجَانُ، تَفْسِيرُ مَرْوٍ: مَرْجٌ، وَالشَّاهُ:الْمَلِكُ، وَالْجَانُ: الرُّوحُ، وَكَأَنَّهُ يُقَالُ: مَرَجَ نَفْسُ الْمَلِكِ. مُوقَانِ، وَأَرْدَبِيلُ، وَالْبَيْلَقَانُ، وَجُرْجَانُ، وَحُورَانُ سُمِّيَتْ بِأَسْمَاءِ أَصْحَابِهَا. حُلْوَانُ بِحُلْوَانَ بْنِ عُمَرَ بْنِ السَّحَّارِ بْنِ قُضَاعَةَ. رَامْهُرْمُزُ بَنَاهَا هُرْمُزُ بْنُ شَابُورُ، وَالْمَذُّ وَالْهِنْدُ إِخْوَانٌ مِنْ أَوْلَادِ سَامٍ. الصِّينُ سُمِّيَتْ بِصِينَ بْنِ يَعْبُرَ بِحَدِّ مَا بَيْنَ الْحِجَازِ وَالشَّامِ إِلَى الطَّائِفِ. تِهَامَةٌ مَا سَائِرَ الْبَحْرِ بِمَكَّةَ. الْمُوصِلُ سُمِّيَتْ لِأَنَّهَا وَصَلَتْ مَا بَيْنَ دِجْلَةَ وَالْفُرَاتِ. وَاعْلَمْ أَنَّ مَمْلَكَةَ الْإِسْلَامِ شَرْقُهَا أَرْضُ الْهِنْدِ، وَغَرْبُهَا مَمْلَكَةُ الرُّومِ، وَشَمَالُهَا مَمْلَكَةُ الصِّينِ، وَجَنُوبُهَا بَحْرُ فَارِسَ. وَأَمَّا مَمْلَكَةُ فَارِسَ فَشَرْقُهَا بِلَادُ الْإِسْلَامِ، وَغَرْبُهَا وَجَنُوبُهَا الْبَحْرُ الْمُحِيطُ. وعَنْ حَكِيمِ بْنِ جَابِرٍ، قَالَ: قَالَتِ الصِّحَّةُ أَنَا لَاحِقَةٌ بِأَرْضِ الْعَرَبِ، قَالَ الْجُوعُ: أَنَا مَعَكَ، قَالَ الْإِيمَانُ: أَنَا لَاحِقٌ بِأَرْضِ الشَّامِ، قَالَ الْمَوْتُ: أَنَا مَعَكَ، قَالَ الْمُلْكَ. أَنَا لَاحِقٌ بِأَرْضِ الْعِرَاقِ، قَالَ الْقَتْلُ: أَنَا مَعَكَ.

   ✧ Mention of the lands Kaʿb al-Aḥbār said: You find in the Book of God—Mighty and Majestic—the meaning of the Torah that the earth is in the form of an eagle. The head is Syria, the two wings are the east and the west, and the tail is Yemen. People remain in good as long as the head is not struck; when the head is struck, people perish. Another scholar said: The whole earth is seven climes. The first clime is India, the second the Hijaz, the third Egypt, the fourth Babylon, the fifth Rome, the sixth the Turks and Gog and Magog, and the seventh China. The extent of each clime is seven hundred parasangs by seven hundred parasangs, not including any mountain or valley, and the Great Sea surrounds all of that, all of it surrounded by Mount Qāf. Abū al-Ḥasan Aḥmad b. Jaʿfar said: The first clime As for the first clime: It begins in the east from the farthest lands of China, passing through the lands of China along the sea coast on the southern side. In it is the city of the king of China. Then it passes along the sea coast south of the lands of India, then the lands of Sind, then it crosses the sea to the Arabian Peninsula and the land of Yemen. Among its well-known cities are the city of Ẓafār, Oman, Hadramawt, Sanaa, Aden, al-Tabālah, Jarsh, and Saba. Then the clime crosses the Sea of Qulzum, passing through the lands of Abyssinia and crossing the Nile of Egypt. In it is the city of the kingdom of Abyssinia, called Jurmī [also called] Dongola, the city of Nubia. Then the clime passes through the lands of the Maghreb south of the Berber lands until it reaches the Western Sea. The second clime As for the second clime: It begins in the east, passing through the lands of China, then through the lands of India, then through the lands of Sind. In it are the city of al-Manṣūrah and al-Daybul. Then it passes to where the Green Sea and the Sea of Basra meet, and it crosses the Arabian Peninsula in the land of Najd and the land of Tihamah. Among its cities are al-Yamāmah, al-Baḥrayn, Hajar, Yathrib, Makkah, al-Ṭāʾif, and Jeddah. Then it crosses the Sea of Qulzum and passes through Upper Egypt, crossing the Nile. Among its cities are Tūmin, Akhmīm, and Aswān. Then it passes through the lands of the Maghreb through the middle of the lands of Ifrīqiya, then through the Berber lands, and ends at the Western Sea. The third clime As for the third clime: It begins in the east, passing north of the lands of China, then through the lands of India, then north of the lands of Sind, then through the lands of Kabul, Kirmān, Sijistān, and al-Sīrajān. Then it passes along the coasts of the Sea of Basra. In it are the city of Iṣṭakhr, Nasā, Sābūr, Shīrāz, Sīrāf, and Mahrūbān. Then it passes through the districts of al-Ahwāz and Iraq. In it are Basra, Wāsiṭ, Baghdad, Kufa, al-Anbār, and Hīt. Then it passes through the lands of Syria. In it are Homs, Damascus, Tyre, Acre, Tiberias, Caesarea, Jerusalem, al-Ramlah, Ascalon, and Gaza. Then it crosses the lower part of Egypt. Among its cities there are Tinnīs, Damietta, Fusṭāṭ of Egypt, al-Fayyūm, and Alexandria. Then it passes through the lands of Ifrīqiya and ends at the Western Sea. The fourth clime As for the fourth clime: It begins in the east, passing through the lands of Tibet, then through Khurasan. In it are Farghānah, Samarqand, Balkh, Bukhara, Herat, Merv, Sarakhs, Ṭūs, Naysābūr, Jurjān, Qūmis, Ṭabaristān, Qazwīn, al-Rayy, Isfahan, Qumm, Hamadhān, Nahāwand, al-Dīnawar, Ḥulwān, Shahrazūr, Sāmarrā, Mosul, Balad, Naṣībīn, Āmid, Raʾs ʿAyn, Qālīqā, Sumaysāṭ, Ḥarrān, al-Raqqah, and Qarqīsiyā. Then it passes north of Syria. Among its cities are Bālis, Manbij, Malaṭyah, Aleppo, Qinnasrīn, Antioch, Tripoli, al-Maṣṣīṣah, Sidon, Adhana, Tarsus, and Amorium. Then it passes through the Syrian Sea to the island of Cyprus, then through the lands of the Maghreb to the lands of Tangier, and ends at the Western Sea. The fifth clime As for the fifth clime: It begins in the east from the lands of Gog and Magog, then passes north of Khurasan. In it are: Khwārizm, al-Shāsh, Azerbaijan, Sinjār, and Akhlāṭ. Then it passes through the lands of the Romans to Kharshana and Rome, then passes through the lands of al-Andalus until it reaches the Western Sea. The sixth clime As for the sixth clime: It begins in the east, passing through the lands of Gog and Magog, then through the lands of the Khazars, then passes through Constantinople, and ends at the Western Sea. The seventh clime As for the seventh clime: It begins in the east from the north of the lands of Gog and Magog, then through the lands of the Turks, then along the coasts of the Sea of Jurjān, then it crosses the Sea of the Romans, passing through the Slavs, and ends at the Western Sea. Another said: The inhabited part of the earth, despite the variation of its regions, is divided among seven nations: the Chinese, the Indians, the Sudanese, the Berbers, the Romans, the Turks, and the Persians; the Persians occupy the center of these kingdoms. Al-Azharī said: The clime is called iqlīm because it is cut off (maqlūm) from the climes upon which its region was built, meaning separated from it. Al-Ḥasan said: The amṣār are Madinah, Syria, Egypt, al-Jazīrah, Kufa, Basra, and al-Baḥrayn. Qatādah said: They are ten, adding Damascus, Homs, Jordan, Palestine, and Qinnasrīn. Al-Aṣmaʿī said: The two Iraqs are Basra and Kufa. The sawād of Basra is al-Ahwāz and Persia. The sawād of Kufa is from Kaskar to Ḥulwān. It is mentioned on the authority of Ptolemy the king that he counted the cities of the world in his time and found them to be four thousand two hundred cities. It is said: The lands of al-Andalus are a month's journey by a similar measure and contain forty cities. The lands of Sarandīb are eighty parasangs by a similar measure. In the lands of Rome, there are one thousand two hundred churches and forty thousand baths. It has a bird market a parasang long, and no stranger can enter it except with a guide, because its entrance is a narrow pass, and only its people know it. Likewise, Amorium is great; they claim that around its wall are one thousand two hundred and twenty columns, with monks in them. Wonders of Constantinople In Constantinople there are wonders: seven walls. The thickness of its great wall is twenty-one cubits, the thickness of the inner wall is ten cubits, and the thickness of the inner wall on the sea side is five cubits. Between it and the sea is a space of about fifty cubits. In its wall are one hundred gates. The kingdom of the Romans includes the borders of the Slavs and those adjacent to them. The throne between it and the Khazars is a distance of two parasangs. It is said that this throne belonged to one of the Khosrows. The dīwān of the king of the Romans is marked for one hundred thousand men, over every ten thousand a patrician. The islands of the Romans are five: the island of Cyprus, whose circuit is a journey of sixteen days; the island of Crete, whose circuit is a journey of fifteen days; the island of the Monk, where servants are chosen; the island of Silver; and the island of Sicily, whose circuit is a journey of fifteen days, opposite Ifrīqiya. Abyssinia is on the Sea of Qulzum, and between it and Egypt is a desert in which is a gold mine. The city of the Companions of the Cave is in the territory of the Romans, and the cave is in the mountain of Bābijlūs. As for the Companions of al-Raqīm, they are in Ḥuriyya, which is a district between Amorium and Bintīh. As for the length of the lands of China along the sea, it is a journey of two months. In it are three hundred cities, all flourishing. It is said that no one enters China and desires to leave it, especially the lands of China called al-Ashbīlā, where there is much gold. India consists of seven races, and they follow forty-two religions, among them the Brahmins. The city of Alexandria is on the sea coast, between it and Egypt are forty parasangs. It was built by Alexander the First, who is Dhū al-Qarnayn, in three hundred years. It has reached us that its people continued for seventy years not to walk in it during the day except with black cloths over their eyes, fearing for their sight from the intense whiteness of its walls. In it is the lighthouse, which is one of the wonders of the world; one ascends to its top on foot, and it does not appear to the one ascending that he is climbing, because he circles and does not move his feet on steps, but walks as if on the ground. In it, besides its inhabitants, were six hundred thousand Jews as servants to its people. The city of Pharaoh, which he used to inhabit, had seventy gates, and he made its walls of iron and brass, built with them, and made rivers flow through it, and placed his throne in the middle of the rivers, so the water flowed beneath his throne in a pleasing measure without harm. It is said that the most pleasant and most wholesome land is Samarqand. They said: The most beautifully built land is al-Rayy, the most beautifully divided is Jurjān and Ṭabaristān, the most beautifully laid out is Naysābūr, and the best in old and new times is Jundīsābūr, which has beautiful rivers. The greatest land of God in blessing is Syria, the most abundant in rivers is Basra, the most temperate in air is Yemen, the richest in beasts of burden and fine horses is Isfahan, and the moistest is Iraq. Abū Manṣūr al-Azharī mentioned: Jābulq and Jābuls are two cities, one in the east and the other in the west, beyond which there is nothing. Some said: With a fathah on the lām in both. On the authority of ʿUsayl b. Dhakwān, who said: Al-Aṣmaʿī said: The best things in the world are three rivers: the river of Eilat, the Ghūṭah of Damascus, and Samarqand. The filthiest places in the world are three: Oman, Ardabīl, and Hīt. The first village On the authority of ʿUrwah: Al-Farʿ was the first village that brought fruit to the mother of Ismāʿīl the Prophet ﷺ in Makkah. It was built by the people of ʿĀd; a pass was cut for her between two mountains, then the road was completed in it. Some scholars said: Khurasan was named from khurāsim al-shams, meaning the rising of the sun. The boundary of Khurasan is from al-Dāmghān to the bank of the Balkh River, and its width is from the boundary of Zaranj to the boundary of Jurjān. Its great cities are four: Naysābūr, Merv, Herat, and Balkh. The first from the direction of Iraq is Naysābūr, built by Sābūr Dhū al-Aktāf. The interpretation of Khwārizm is "the land of humiliation," because its people obey only through humiliation. Balkh was built by Lihrāsb. Herat was built by al-Ḍaḥḥāk. Merv was built by Merv al-Shāhijān. The interpretation of Merv is "meadow"; al-shāh is "the king"; al-jān is "the spirit"; as if it is said: "the meadow of the king's soul." Mūqān, Ardabīl, al-Baylaqān, Jurjān, and Ḥawrān were named after their founders. Ḥulwān is after Ḥulwān b. ʿUmar b. al-Saḥḥār b. Quḍāʿah. Rāmhurmuz was built by Hurmuz b. Sābūr. The Medes and the Indians are brothers among the descendants of Shem. China is named after Ṣīn b. Yaʿbur, at the boundary between the Hijaz and Syria up to al-Ṭāʾif. Tihamah is what faces the sea at Makkah. Mosul is so named because it connects (waṣalat) between the Tigris and the Euphrates. Know that the kingdom of Islam has as its east the land of India, its west the kingdom of the Romans, its north the kingdom of China, and its south the Sea of Persia. As for the kingdom of Persia, its east is the lands of Islam, and its west and south are the encompassing sea. On the authority of Ḥakīm b. Jābir, who said: Health said: "I am going to the land of the Arabs." Hunger said: "I am with you." Faith said: "I am going to the land of Syria." Death said: "I am with you." Kingship said: "I am going to the land of Iraq." Killing said: "I am with you."

4. Tarikh (al-Tabari) 12No grade recorded

   ذِكْرُ الْجِبَالِ قَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ ﷺ قَالَ: لَمَّا خَلَقَ اللَّهُ الْأَرْضَ جَعَلَتْ تَمِيدُ، فَخَلَقَ الْجِبَالَ فَأَلْقَاهَا عَلَيْهَا ; فَاسْتَقَرَّتْ فَتَعَجَّبَتِ الْمَلَائِكَةُ مِنْ خَلْقِ الْجِبَالِ، فَقَالَتْ: يَا رَبِّ هَلْ مِنْ خَلْقِكَ شَيْءٌ أَشَدُّ مِنَ الْجِبَالِ ؟ قَالَ: نَعَمْ ; الْحَدِيدُ. قَالَتْ: يَا رَبِّ فَهَلْ مِنْ خَلْقِكَ شَيْءٌ أَشَدُّ مِنَ الْحَدِيدِ ؟ قَالَ: نَعَمْ ; النَّارُ. قَالَتْ يَا رَبِّ فَهَلْ مِنْ خَلْقِكَ شَيْءٌ أَشَدُّ مِنَ النَّارِ ؟ قَالَ: نَعَمْ ; الْمَاءُ. قَالَتْ يَا رَبِّ فَهَلْ مِنْ خَلْقِكَ شَيْءٌ أَشَدُّ مِنَ الْمَاءِ ؟ قَالَ: نَعَمْ ; الرِّيحُ. قَالَتْ يَا رَبِّ فَهَلْ مِنْ خَلْقِكَ شَيْءٌ أَشَدُّ مِنَ الرِّيحِ ؟ قَالَ: نَعَمْ ; ابْنُ آدَمَ، يَتَصَدَّقُ بِيَمِينِهِ يُخْفِيهَا مِنْ شَمَالِهِ. تَفَرَّدَ بِإِخْرَاجِهِ أَحْمَدُ. وَقَدْ ذَكَرَ أَصْحَابُ الْهَيْئَةِ أَعْدَادَ جِبَالِ الْأَرْضِ فِي سَائِرِ بِقَاعِهَا  ، شَرْقًا وَغَرْبًا، وَذَكَرُوا أَطْوَالَهَا، وَبُعْدَ امْتِدَادِهَا، وَارْتِفَاعِهَا، وَأَوْسَعُوا الْقَوْلَ فِي ذَلِكَ بِمَا يَطُولُ شَرْحُهُ هُنَا، وَقَدْ قَالَ اللَّهُ تَعَالَى: وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ [ فَاطِرٍ: 27 ]. قَالَ ابْنُ عَبَّاسٍ وَغَيْرُ وَاحِدٍ: الْجُدُدُ ; الطَّرَائِقُ. وَقَالَ عِكْرِمَةُ وَغَيْرُهُ: الْغَرَابِيبُ الْجِبَالُ الطِّوَالُ السُّودُ، وَهَذَا هُوَ الْمُشَاهَدُ مِنَ الْجِبَالِ فِي سَائِرِ الْأَرْضِ تَخْتَلِفُ بِاخْتِلَافِ بِقَاعِهَا وَأَلْوَانِهَا. وَقَدْ ذَكَرَ اللَّهُ تَعَالَى فِي كِتَابِهِ الْجُودِيَّ عَلَى التَّعْيِينِ ; وَهُوَ جَبَلٌ عَظِيمٌ شَرْقِيَّ جَزِيرَةِ ابْنِ عُمَرَ إِلَى جَانِبِ دِجْلَةَ عِنْدَ الْمَوْصِلِ امْتِدَادُهُ مِنَ الْجَنُوبِ إِلَى الشَّمَالِ مَسِيرَةُ ثَلَاثَةِ أَيَّامٍ، وَارْتِفَاعُهُ مَسِيرَةُ نِصْفِ يَوْمٍ، وَهُوَ أَخْضَرُ ; لِأَنَّ فِيهِ شَجَرًا مِنَ الْبَلُّوطِ، وَإِلَى جَانِبِهِ قَرْيَةٌ يُقَالُ لَهَا قَرْيَةُ الثَّمَانِينَ ; لِسُكْنَى الَّذِينَ نَجَوْا فِي السَّفِينَةِ مَعَ نُوحٍ عَلَيْهِ السَّلَامُ فِي مَوْضِعِهَا فَمَا ذَكَرَهُ غَيْرُ وَاحِدٍ مِنَ الْمُفَسِّرِينَ، وَاللَّهُ أَعْلَمُ. وَذَكَرَ تَعَالَى طُورَ سَيْنَاءَ. وَقَدْ ذَكَرَ الْحَافِظُ الْبَهَاءُ ابْنُ عَسَاكِرَ فِي كِتَابِهِ " الْمُسْتَقْصَى فِي فَضَائِلِ الْمَسْجِدِ الْأَقْصَى " فِي تَرْجَمَةِ الْجِبَالِ الْمُقَدَّسَةِ مِنْ طَرِيقِ عَمْرِو بْنِ بَكْرٍ، عَنْ ثَوْرِ بْنِ يَزِيدَ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: أَقْسَمَ رَبُّنَا عَزَّ وَجَلَّ بِأَرْبَعَةِ أَجْبُلٍ فَقَالَ: وَالتِّينِ وَالزَّيْتُونِ وَطُورِ سِينِينَ وَهَذَا الْبَلَدِ الْأَمِينِ [ التِّينِ: 1 - 3 ]. فَالتِّينُ طُورُ رَبِّنَا مَسْجِدُ بَيْتِ الْمَقْدِسِ، وَالزَّيْتُونُ طُورُ رَبِّنَا وَطُورُ سِينِينَ وَهَذَا الْبَلَدِ الْأَمِينِ. جَبَلُ مَكَّةَ. وَقَالَ قَتَادَةُ: التِّينُ جَبَلٌ عَلَيْهِ دِمَشْقُ، وَالزَّيْتُونُ جَبَلٌ عَلَيْهِ بَيْتُ الْمَقْدِسِ. وَرَوَى الْحَافِظُ ابْنُ عَسَاكِرَ، عَنْ كَعْبِ الْأَحْبَارِ أَنَّهُ قَالَ: أَرْبَعَةُ أَجْبُلٍ يَوْمَ الْقِيَامَةِ جَبَلُ الْخَلِيلِ، وَلُبْنَانَ، وَالطُّورِ، وَالْجُودِيِّ يَكُونُ كُلُّ وَاحِدٍ مِنْهُنَّ يَوْمَ الْقِيَامَةِ لُؤْلُؤَةً بَيْضَاءَ تُضِيءُ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ يَرْجِعْنَ إِلَى بَيْتِ الْمَقْدِسِ حَتَّى تُجْعَلَ فِي زَوَايَاهُ نُورًا، وَيَضَعَ عَلَيْهَا كُرْسِيَّهُ حَتَّى يَقْضِيَ بَيْنَ أَهْلِ الْجَنَّةِ وَالنَّارِ. وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ [ الزُّمَرِ: 75 ]. وَمِنْ طَرِيقِ الْوَلِيدِ بْنِ مُسْلِمٍ ثَنَا عُثْمَانُ بْنُ أَبِي عَاتِكَةَ، عَنْ عَلِيِّ بْنِ يَزِيدَ، عَنِ الْقَاسِمِ أَبِي عَبْدِ الرَّحْمَنِ قَالَ: أَوْحَى اللَّهُ إِلَى جَبَلِ قَاسْيُونَ أَنْ هَبْ ظِلَّكَ وَبَرَكَتَكَ لِجَبَلِ بَيْتِ الْمَقْدِسِ. قَالَ: فَفَعَلَ. فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: أَمَا إِذْ فَعَلْتَ فَإِنِّي سَأَبْنِي لِي فِي حِضْنِكَ بَيْتًا قَالَ عَبْدُ الرَّحْمَنِ: قَالَ الْوَلِيدُ: فِي حِضْنِكَ: أَيْ فِي وَسَطِهِ، وَهُوَ هَذَا الْمَسْجِدُ يَعْنِي مَسْجِدَ دِمَشْقَ أُعْبَدُ فِيهِ بَعْدَ خَرَابِ الدُّنْيَا أَرْبَعِينَ عَامًا، وَلَا تَذْهَبُ الْأَيَّامُ وَاللَّيَالِي حَتَّى أَرُدَّ عَلَيْكَ ظِلَّكَ وَبَرَكَتَكَ. قَالَ: فَهُوَ عِنْدُ اللَّهِ بِمَنْزِلَةِ الْمُؤْمِنِ الضَّعِيفِ الْمُتَضَرِّعِ. وَعَنْ خَلِيلِ بْنِ دَعْلَجٍ: أَنَّ صَفِيَّةَ زَوْجَ النَّبِيِّ ﷺ أَتَتْ طَرَفَ بَيْتِ الْمَقْدِسِ فَصَلَّتْ فِيهِ، وَصَعِدَتْ إِلَى طُورِ رَبِّنَا فَصَلَّتْ فِيهِ، وَبَاتَتْ عَلَى طَرَفِ الْجَبَلِ فَقَالَتْ: مِنْ هَاهُنَا يَتَفَرَّقُ النَّاسُ يَوْمَ الْقِيَامَةِ إِلَى الْجَنَّةِ وَإِلَى النَّارِ. مِنْ مَشَاهِيرِ الْجِبَالِ قَالَ الْعُلَمَاءُ بِالسِّيَرِ: أَبُو قُبَيْسٍ، هُوَ الْجَبَلُ الْمُشْرِفُ عَلَى الصَّفَا، سُمِّيَ بِرَجُلٍ مِنْ مُذْحِجٍ كَانَ يُكَنَّى أَبَا قُبَيْسٍ، لِأَنَّهُ أَوَّلُ مَنْ بَنَى فِيهِ. وَكَانَ يُسَمَّى فِي الْجَاهِلِيَّةِ الْأَمِينَ، لِأَنَّ الرُّكْنَ كَانَ مُسْتَوْدَعًا فِيهِ عَامَ الطُّوفَانِ، وَهُوَ أَحَدُ الْأَخْشَبَيْنِ. وَأُحُدٌ، مِنْ جِبَالِ الْمَدِينَةِ. وَثَوْرٌ، مِنْ جِبَالِ مَكَّةَ، وَالْأَحْمَرُ جَبَلٌ، وَجُهْدُ جُهَيْنَةَ، مُشْرِفٌ عَلَى قَيْنُقَاعَ كَانَ يُسَمَّى الْأَعْرَفَ فِي الْجَاهِلِيَّةِ. الْحَجُونَ، الْجَبَلُ الْمُشْرِفُ، الَّذِي بِحِذَاءِ مَسْجِدِ الْبَيْعَةِ الَّذِي يَلِي شِعْبَ الْجَزَّارِينَ. الْمُحَصَّبُ، جَبَلٌ مُشْرِفٌ عَلَى ذِي طُوًى، وَحِضْنُ نَجْدٍ. ذُبَابٌ، جَبَلٌ بِالْمَدِينَةِ. يَذْبُلُ، جَبَلٌ بَيْنَ الْيَمَامَةِ وَطَرِيقِ الْبَصْرَةِ. جَبَلٌ ذُو خَيْشٍ شَمَامٌ، جَبَلُ شِبَامٍ جَبَلٌ بِالْيَمَنِ. الظَّهْرَانِ، جَبَلُ عَسِيبٍ جَبَلٌ لَبَنِي هُذَيْلٍ وَعُشَيْبٌ جَبَلٌ لِقُرَيْشٍ، حَبُّودُ جَبَلٌ، الْمَنَاقِبُ جَبَلٌ. قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: جَبَلَا طَيٍّ عَظِيمَانِ طَوِيلَا الْمَسِيرِ. جَبَلُ الْعَرْجِ الَّذِي بَيْنَ مَكَّةَ وَالْمَدِينَةِ، يَمْضِي إِلَى الشَّامِ حَتَّى يَتَّصِلَ بِلُبْنَانَ مِنْ حِمْصَ، ثُمَّ يَسِيرُ مِنْ دِمَشْقَ فَيَمْضِي حَتَّى يَتَّصِلَ بِجِبَالِ أَنْطَاكِيَةَ وَالْمَصِيصَةِ، وَيُسَمَّى هُنَالِكَ الْأَكَامَ، ثُمَّ يَتَّصِلُ بِجِبَالِ مَلْطِيَّةِ، وَشُمَيْشَاطَ، وَقَالِيقَلَا أَبَدًا إِلَى بَحْرِ الْخَزْرِ. وَأَمَّا سَاتِيدُ وَتُبَّلٍ فَحِيطَانٌ. وَأَمَّا جِبَالُ سَرَنْدِيبَ فَشَامِخَاتٍ أَيْضًا وَمِنْهَا الْجَبَلُ الَّذِي أُهْبِطَ عَلَيْهِ آدَمُ مِنَ الْجَنَّةِ، وَاسْمُهُ وَاشٍ، وَقِيلَ: وَاشِمٌ. وَزَعَمُوا أَنَّ فِيهِ أَثَرَ قَدَمِ آدَمَ عَلَيْهِ السَّلَامُ، وَهُوَ جَبَلٌ عَالٍ يُرَى فِي مَرَاكِبِ الْبَحْرِ مِنْ مَسِيرَةِ أَيَّامٍ، وَزَعَمُوا أَنَّهُمْ مَسَحُوا أَثَرَ قَدَمِ آدَمَ، فَإِذَا هُوَ مِقْدَارُ سَبْعِينَ ذِرَاعًا، قَالُوا: وَعَلَى هَذَا الْجَبَلِ شَبِيهُ الْبَرْقِ شِتَاءً وَصَيْفًا طُولَ السَّنَةِ لَا يَذْهَبُ، وَحَوْلَ هَذَا الْجَبَلِ يَاقُوتٌ وَأَلْوَانُهُ كَثِيرَةٌ. وَفِي وَادِي هَذَا الْجَبَلِ الْمَاسُ الَّذِي يَقْطَعُ الزُّجَاجَ وَالصُّخُورَ، وَيَثْقُبُ اللُّؤْلُؤَ، وَغَيْرَهُ. وَعَلَى هَذَا الْجَبَلِ الْعُودُ، وَالْفِلْفِلُ وَالْآفَاوِيَةُ وَفِيهِ دَابَّةُ الزَّبَادِ، وَدَوَابُّ الْمِسْكِ، ثُمَّ يَعْدِلُ إِلَى جِبَالِ الصِّينِ، وَفِيهَا أَلْوَانٌ مِنَ النَّبَاتِ وَالطِّيبِ وَالْمَنَافِعِ الْكَثِيرَةِ. جِبَالُ الْأَنْدَلُسِ وَجِبَالُ الْقَمَرِ، فَمَوْصُوفَاتٌ بِالْعَظْمِ طُولًا، وَسَعَةُ الشُّقَّةِ مَسِيرًا. وَأَمَّا جِبَالُ بِلَادِ أَرْمِينِيَّةَ فَعِظَامٌ كَثِيرَةٌ، جِبَالُ بِلَادِ الرُّومِ، وَمِنْهَا جَبَلُ قَيْسَارِيَّةَ، وَذُو الْكُلَاعِ، وَحَصِيرٌ، وَجَبَلُ الرَّقِيمِ، وَجَبَلُ الرُّومِ الَّذِي اعْتَمَلَهُ ذُو الْقَرْنَيْنِ، وَجَعَلَ وَرَاءَهَ يَأْجُوجَ وَمَأْجُوجَ، طُولُهُ سَبْعُمِائَةِ فَرْسَخٍ، بَدْؤُهُ خَارِجَ الْعُمْرَانِ فِي الْإِقْلِيمِ السَّابِعِ، وَطَرَفُ مَبْدَئِهِ مُسْتَقْبِلَ الْمَشْرِقِ، وَيَنْعَطِفُ هَذَا الْجَبَلِ فِي مَوْضِعٍ مَبْدَؤُهُ إِلَى نَاحِيَةِ الْجَنُوبِ، ثُمَّ يَسْتَقِيمُ فَيَمُرُّ طُولًا إِلَى أَنْ يَنْتَهِيَ طُولًا إِلَى الْبَحْرِ الْمُظْلِمِ، فَيَتَّصِلُ بِهِ وَالرُّومُ الْمَعْمُولُ سَدًّا دُونَ يَأْجُوجَ وَمَأْجُوجَ هُوَ فِي وَادٍ مُتَوَسِّطَ هَذَا الْجَبَلِ. جبال ببلاد اليمن وَبِبِلَادِ الْيَمَنِ جَبَلَانِ عَظِيمَانِ مَسِيرَةُ مَا بَيْنَهُمَا فِي السَّهْلِ ثَلَاثَةُ أَيَّامِ، وَرَأْسُهُمَا مُتَقَارِبَانِ، يُنَاوِلُ الرَّجُلُ صَاحِبَهُ مَا يُرِيدُ مِنْ أَحَدِهِمَا إِلَى الْآخَرِ. وَبِالْيَمَنِ جَبَلٌ يُقَالُ لَهُ الْمَصَانِعُ، طَوِيلٌ مُمْتَنِعٌ، وَوَرَاءَهُ جَبَلٌ آخَرُ، وَبَيْنَهُمَا فَضْلٌ مُتَقَارِبٌ. وَجِبَالُ فِرِنْجَةَ مِنْ جِبَالِ الْأَنْدَلُسِ، وَهُنَاكَ جَبَلٌ فِيهِ نَارٌ تَتَّقِدُ فِي تُرَابٍ وَحِجَارَةٍ، مَا طُفِئَتْ قَطُّ وَجِبَالُ الصَّقَالِبَةِ، وَبِلَادُ خُرَاسَانَ، وَنَوَاحِي الْمَشْرِقِ كَثِيرَةٌ. وَبِمَكَّةَ أَبُو قُبَيْسٍ، وَحِرَاءُ، وَثَبِيرُ وَبِعَرَفَاتٍ جَبَلٌ يُقَالُ لَهُ كَبْكَبُ، وَبِالْمَدِينَةِ أُحُدٌ، وَدَرْقَانُ، وَعَيْنَيْنِ، وَالْيَسَقُونُ، وَذُبَابٌ، وَسَلْعٌ، وَرَانِجُ، وَجَبَلُ بَنِي عُبْيَدٍ، وَهَمْدَانُ بَيْنَ الْجُحْفَةِ وَقَدِيدٍ، وَطُورُ رِيتَا بِرَأْسِ عَيْنٍ، وَبِبِلَادِ نَجْدٍ جَبَلٌ مُنِيفٌ يُقَالُ لَهُ حِصْنٌ، بِخَيْبَرَ جَبَلٌ يُقَالُ لَهُ: ذُو الرَّقَبَةِ، وَبَيْنَ قَدِيدٍ وَعُسْفَانَ جَبَلٌ يُسَمَّى الْمُشَلَّلَ بِالْكَدِيدِ،وَفِي الْأَرْضِ جِبَالٌ كَثِيرَةٌ لَا تُحْصَى  . تَعَالَى مَنْ يُثْبِتُهَا الْيَوْمَ وَيُسَيِّرُهَا غَدًا. قَالَ الْمُصَنِّفُ: وَبِالْيَمَنِ جَبَلٌ يُقَالُ لَهُ شَعْبَانُ. فعن عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الشَّعْبَانِيُّ، حَدَّثَنَا أَشْيَاخٌ مِنْ شَعْبَانَ، مِنْهُمْ مُحَمَّدُ بْنُ أَبِي أُمَيَّةَ، وَكَانَ عَالِمًا: أَنَّ مَطَرًا أَصَابَ الْيَمَنَ فَجَحَفَتِ السَّيْلُ مَوْضِعًا فَأَبْدَى عَنْ أَزَجَّ عَلَيْهِ بَابٌ مِنْ حِجَارَةٍ، فَكَسَرَ الْغَلَقَ وَدَخَلَ، فَإِذَا بَهْوٌ عَظِيمٌ فِيهِ سَرِيرٌ مِنْ ذَهَبٍ، فَإِذَا عَلَيْهِ رَجُلٌ مُسَجًّى فَشَبَرْنَاهُ فَإِذَا طُولُهُ اثْنَا عَشَرَ شِبْرًا، وَإِذَا عَلَيْهِ حُبَابٌ مِنْ وَشْيٍ مَنْسُوجَةٌ بِالذَّهَبِ، وَإِلَى جَنْبِهِ مِحْجَنٌ مِنْ ذَهَبٍ وَعَلَى رَأْسِهِ [تَاجٌ مِنْ ذَهَبٍ عَلَيْهِ] يَاقُوتَةٌ حَمْرَاءُ، وَإِذَا رَجُلٌ أَبْيَضُ الرَّأْسِ وَاللِّحْيَةِ لَهُ ضَفِيرَتَانِ، وَإِلَى جَنْبِهِ [لَوْحٌ مِنْ ذَهَبٍ] مَكْتُوبٌ فِيهِ بِالْحِمْيَرِيَّةِ: "بِاسْمِكَ اللَّهُمَّ رَبَّ حِمْيَرَ، أَنَا حَسَّانُ بْنُ عَمْرٍو الْقِيلُ، إِذْ لَا قِيلَ إِلَّا اللَّهُ، عِشْتُ بِأَمَلٍ وَمُتُّ بِأَجَلٍ أَيَّامَ الطَّاعُونِ هَلَكَ فِيهِ اثْنَا عَشَرَ أَلْفَ قِيلٍ، فَكُنْتُ آخِرَهُمْ قِيلًا، فَأَتَيْتُ جَبَلَ ذِي شَعْبَيْنِ لِيُجِيرَنِي مِنَ الْمَوْتِ، فَأَخْفِرْنِي، قَالَ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ: هُوَ حَسَّانُ بْنُ عُمَرَ بْنِ قَيْسِ بْنِ مُعَاوِيَةَ بْنِ جُشَمِ بْنِ عَبْدِ شَمْسِ بْنِ وَائِلِ بْنِ عَوْنٍ، وَحَسَّانُ هُوَ ذُو الشَّعْبَيْنِ، وَهُوَ جَبَلٌ بِالْيَمَنِ نَزَلَهُ هُوَ وَوَلَدَهُ، فَنُسِبُوا إِلَيْهِ، فَمَنْ كَانَ بِالْكُوفَةِ قِيلَ: هُمْ شَعْبِيُّونَ، مِنْهُمْ عَامِرُ الشَّعْبِيُّ، وَمَنْ كَانَ بِالشَّامِ قِيلَ لَهُمْ: شَعْبَانِيُّونَ، وَمَنْ كَانَ بِالْيَمَنِ قِيلَ لَهُمْ: آلُ شَعْبَيْنِ وَمَنْ كَانَ بِمِصْرَ وَالْمَغْرِبِ، قِيلَ لَهُمْ: الْأَشْعُوبُ، وَهُمْ جَمِيعًا بَنُو حَسَّانَ بْنِ عَمْرٍو ذِي شَعْبَيْنِ. وعن عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ أَبُو الْأَشْعَثِ الْكِنْدِيُّ، قَالَ: أَمْلَى عَلَيَّ عَرَّامُ بْنُ الْأَصْبَغِ السُّلَمِيُّ، قَالَ: أسماء جبال تهامة أَسْمَاءُ جِبَالِ تِهَامَةَ وَسُكَّانُهَا  وَمَا فِيهَا مِنَ الْقُرَى وَمَا يَنْبُتُ عَلَيْهَا مِنَ الْأَشْجَارِ، وَمَا فِيهَا مِنَ الْمِيَاهِ. أَوَّلُهَا رَضْوَى، مِنْ يَنْبُعُ عَلَى يَوْمٍ، وَمِنَ الْمَدِينَةِ عَلَى سَبْعِ مَرَاحِلَ، مَيَامِنُهُ طَرِيقُ مَكَّةَ، مَيَاسِرُهُ طَرِيقُ الْبُرَيْرَاءِ لِمَنْ كَانَ مِصْعَدًا إِلَى مَكَّةَ، وَعَلَى لَيْلَتَيْنِ مِنَ الْبَحْرِ، وَبِحِذَائِهَا عَزْوَرُ، وَبَيْنَهَا وَبَيْنَ رَضْوَى طَرِيقُ الْمُعْرِقَةِ، تَخْتَصِرُهُ الْعَرَبُ إِلَى الشَّامِ وَإِلَى مَكَّةَ. وَالْمَدِينَةُ بَيْنَ جَبَلَيْنِ، قَدْرَ شَوْطِ الْفَرَسِ، وَهُمَا جَبَلَانِ شَاهِقَانِ مَنِيعَانِ لَا يَرُوقُهُمَا أُحُدَيْنَا، بِهِمَا الشَّوْحَةُ، وَالنَّبْعُ وَالزَّنَقُ، وَهُوَ شَجَرٌ شِبْهُ الضَّهْيَاءِ، وَالضَّهْيَاءُ شَجَرٌ شِبْهُ الْعُنَّابِ تَأْكُلُهُ الْإِبِلُ وَالْغَنَمُ، لَا ثَمَرَ لَهُ، وَلِلضِّهْيَاءِ ثَمَرٌ شِبْهُ الْعُصْفُرِ لَا يُؤْكَلُ، [وَ] لَا رِيحَ لَهُ وَلَا طَعْمَ. وَفِي الْجَبَلَيْنِ جَمِيعُ مِيَاهٍ وَأَوْشَالٍ، وَالْوَشَلُ مَاءٌ يَخْرُجُ مِنْ لَا يُطَوِّرُهَا أَحَدٌ، وَلَا يَعْرَفُ مُتَفَجَّرُهَا، وَيَسْكُنُ وَرَاءَهَا وَأَجْوَازَهَا نَهْدٌ وَجُهَيْنَةُ فِي الْوَبَرِ خَاصَّةً دُونَ الْمَدَرِ، وَلَهُمْ هُنَاكَ يَسَارٌ ظَاهِرٌ. وَيَصُبُّ الْجَبَلَانِ فِي وَادِي غَيْقَةَ، وَغَيْقَةُ تَصُبُّ فِي الْبَحْرِ، وَلَهَا مِسَاكٌ، وَهُوَ مَوْضِعٌ يُمْسِكُ الْمَاءَ. وَمِنْ عَنْ يَمِينَ رَضْوَى لِمَنْ كَانَ مُنْحَدِرًا مِنَ الْمَدِينَةِ إِلَى الْبَحْرِ عَلَى لَيْلَةٍ مِنْ رَضْوَى يَنْبُعُ. وَفِيهَا مُغْبَرٌّ، وَهِيَ قَرْيَةٌ كَبِيرَةٌ غِنَاءُ، سُكَّانُهَا الْأَنْصَارُ وَجُهَيْنَةُ وَلَيْثٌ أَيْضًا. وَفِيهَا عُيُونٌ عِذَابٌ غَزِيرَةٌ، وَوَادِيهَا يَلِيلُ يَصُبُّ فِي غَيْقَةَ. وَالصَّفْرَاءُ قَرْيَةٌ كَثِيرَةُ النَّخْلِ وَالْمَزَارِعِ، وَمَاؤُهَا عُيُونٌ كُلُّهَا، وَهُوَ فَوْقَ يَنْبُعَ مِمَّا يَلِي الْمَدِينَةَ، وَمَاؤُهَا يَجْرِي إِلَى يَنْبُعَ، وَهِيَ لِجُهَيْنَةَ وَالْأَنْصَارِ، وَلِبَنِي فِهْرٍ وَنَهْدٍ. وَرَضْوَى مِنْهَا مِنْ نَاحِيَةِ مَغِيبِ الشَّمْسِ عَلَى يَوْمٍ، وَحَوَالَيْهَا قِنَانٌ - وَاحِدُهَا قِنَّةٌ - وَضَعْضَاعٌ - وَجَمْعُهَا ضَعَاضِعُ - وَ [فِي] وَالْقِنَانِ وَالضَّعَاضِعِ جَبَلٌ صِغَارٌ لَا يُسَمَّى. وَفِي يَلِيلُ هَذَا عَيْنٌ كَبِيرَةٌ تَخْرُجُ مِنْ جَوْفِ رَمْلٍ مِنْ أَغْزَرِ مَا يَكُونُ مِنَ الْعُيُونِ، وَأَكْثَرُهَا يَجْرِي فِي الرَّمْلِ، فَلَا يُمْكِنُ لِلزَّارِعِينَ عَلَيْهَا [أَنْ يَزْرَعُوا] عَلَيْهَا إِلَّا فِي مَوَاضِعَ يَسِيرَةٍ بَيْنَ أَحْنَاءِ الرَّمْلِ، فِيهَا نَخِيلٌ، وَيُتَّخَذُ فِيهَا الْبُقُولُ وَالْبِطِّيخُ، وَتُسَمَّى هَذِهِ الْعَيْنُ بُحَيْرٌ. وَيَتْلُوهَا الْجَارُ عَلَى شَاطِئِ الْبَحْرِ، تَرْفَأُ إِلَيْهَا السُّفُنُ مِنْ أَرْضِ الْحَبَشَةِ وَمِصْرَ، وَمِنَ الْبَحْرِينِ وَالصِّينِ. وَبِهَا مِنْبَرٌ، وَهِيَ قَرْيَةٌ كَبِيرَةٌ آهِلَةٌ، يَشْرَبُ أَهْلُهَا مِنَ الْبُحَيْرَةِ. وَبِالْجَارِ قُصُورٌ كَثِيرَةٌ، وَنِصْفُ الْجَارِ فِي جَزِيرَةٍ مِنْ بَحْرِ الْعَرَبِ، وَنِصْفُهَا عَلَى السَّاحِلِ. [وَ] بِحِذَاءِ الْجَارِ قَرْيَةٌ فِي جَزِيرَةٍ مِنَ الْبَحْرِ تَكُونُ مِيلًا فِي مِيلٍ، لَا يُعْبَرُ إِلَيْهَا إِلَّا فِي سُفُنٍ، وَهِيَ مَرْسَا الْحَبَشَةِ خَاصَّةً، يُقَالُ لَهَا: قَرَاقِفُ، وَسُكَّانُهَا تُجَّارٌ كَنَحْوِ أَهْلِ الْجَارِ، وَيُؤْتُونَ بِالْمَاءِ مِنْ فَرْسَخَيْنِ. وَوَادِي يَلِيلَ يَصُبُّ فِي الْبَحْرِ. ثُمَّ مِنْ عِنْدَ عُنُقِهِ الْيُسْرَى مِمَّا يَلِي الْمَدِينَةَ - عَنْ يَمِينِ الْمُصْعَدِ إِلَى مَكَّةَ مِنَ الْمَدِينَةِ، وَعَنْ يَسَارِ الْمُصْعِدِينَ مِنَ الشَّامِ إِلَى مَكَّةَ - جَبَلَانِ يُقَالُ لِأَحَدِهِمَا: ثَافِلٌ الْأَصْغَرُ، وَثَافِلٌ الْأَكْبَرُ، وَهُمَا لِضَمْرَةَ خَاصَّةً، وَهُمْ أَصْحَابُ حَلَالٍ وَدَعَةٍ وَيَسَارٍ. وَبَيْنَهُمَا ثَنِيَّةٌ لَا تَكُونُ رَمْيَةَ سَهْمٍ. وَبَيْنَهُمَا وَبَيْنَ رَضْوَى وَعَزْوَرَ لَيْلَتَانِ، نَبَاتُهُمَا الْعَرْعَرُ، وَالْقَرْظُ، وَالظِّيَانُ، وَالْأَيْدَعُ، وَالشِّبْيَامُ، وَالظِّيَانُ [لَهُ] سَاقٌ غَلِيظَةٌ، وَهُوَ كَثِيرُ الشَّوْكِ وَالْحَطَبِ، وَلَهُ سِنْفَةٌ كَسِنْفَةِ الْعَشْرَقِ، وَالسِّنْفَةُ مَا تَدَلَّى كُمًّا مِنْ ثَمَرٍ وَخَرَجَ مِنْ أَغْصَانِهِ، وَالْعَشْرَقُ وَرَقٌ يُشْبِهُ الْحَنْدَقُوقَ مُنْتِنَةُ الرِّيحِ، وَالْأَيْدَعُ شَجَرٌ شِبْهُ الدُّلْبِ إِلَّا أَنَّ أَغْصَانَهُ أَشَدُّ تَقَارُبًا مِنْ أَغْصَانِ الدُّلْبِ، لَهَا وَرْدَةٌ حَمْرَاءُ طَيِّبَةُ الرِّيحِ وَلَيْسَ لَهَا ثَمَرٌ، نَهَى رَسُولُ اللَّهِ ﷺ عَنْ كَسْرِ شَيْءٍ مِنْ أَغْصَانِهَا [وَ] عَنِ السِّدْرِ وَالتَّنْطُبِ وَالسَّرْحِ وَالشَّبَهَانِ، لِأَنَّ هَؤُلَاءِ جَمِيعًا ذَوَاتُ ظِلَالٍ يَسْكُنُ النَّاسُ فِيهَا مِنَ الْبَرْدِ وَالْحَرِّ، وَلِلسِّدْرِ ثَمَرٌ، وَلِلتَّنْطُبِ ثَمَرٌ وَيُقَالُ لَهُ الْهَمْقَعُ يُشْبِهُ الْمِشْمِشَ، يُؤْكَلُ طَيِّبًا. وَفِي ثَافِلٍ الْأَصْغَرِ مَاءٌ فِي دِوَارٍ فِي جَوْقَةٍ يُقَالُ لَهَا الْقَاحَةُ، عَذْبَتَانِ غَزِيرَتَانِ وَهُمَا جَبَلَانِ كَبِيرَانِ شَامِخَانِ، وَكُلُّ جِبَالِ تِهَامَةَ تُنْبِتُ الْغُضُورَ، وَبَيْنَهُمَا وَبَيْنَ عَزْوَرَ وَرَضْوَى سَبْعُ مَرَاحِلَ، وَبَيْنَ هَذِهِ الْجِبَالِ جِبَالٌ صِغَارٌ وَقُرَادِدُ. وَلِمَنْ صَدَرَ مِنَ الْمَدِينَةِ مُصْعِدًا أَوَّلَ جَبَلٍ يَلْقَاهُ مِنْ عَنْ يَسَارِهِ وَرْقَانُ، وَهُوَ جَبَلٌ أَسْوَدُ عَظِيمٌ كَأَعْظَمِ مَا يَكُونُ مِنَ الْجِبَالِ يَنْقَادُ مِنْ سَيَالَةَ إِلَى الْمُتَعَشَّى بَيْنَ الْعَرْجِ وَالرُّوَيْثَةِ، وَفِي وَرْقَانَ أَنْوَاعُ الشَّجَرِ الْمُثْمِرِ كُلِّهِ وَغَيْرُ الْمُثْمِرِ، وَفِيهِ الْقَرْظُ وَالسُّمَاقُ، وَالرُّمَّانُ، وَالْخَزَمُ، وَهُوَ شَجَرٌ يُشْبِهُ وَرَقُهُ وَرَقَ الْبَرَدَى، وَلَهُ سَاقٌ كَسَاقِ النَّخْلَةِ تُتَّخَذُ مِنْهُ الْأَرْشِيَةُ الْجِيَادُ. وَقِيلَ: [بِهِ] أَوْشَالٌ وَعُيُونٌ عِذَابٌ، سُكَّانُهُ بَنُو أَوْسٍ مِنْ مُزَيْنَةَ، أَهْلُ عَمُودٍ وَلَهُمْ يَسَارٌ. وَهُمْ أَهْلُ صِدْقٍ. وَبِسَفْحِهِ مِنْ عَنْ يَمِينِهِ سَيَّالَةُ، ثُمَّ الرَّوْحَاءُ، ثُمَّ الرُّوَثْيَةُ، وَيَفْلِقُ بَيْنَهُ وَبَيْنَ الْقُدْسِ الْأَبْيَضِ ثَنِيَّةُ بَنِي عَقَبَةَ، يُقَالُ لَهَا وَكْزَبَةُ، ثُمَّ يَقْطَعُ بَيْنَهُ وَبَيْنَ الْقُدْسِ الْأَسْوَدِ عَقَبَةٌ يُقَالُ لَهَا: حَمَتٌ. وَنَبَاتُ الْقُدْسَيْنِ جَمِيعًا الْعَرْعَرُ، وَالْقَرْظُ، وَالشَّوْحَطُ. وَالْقُدْسَانِ جَمِيعًا لِمُزَيْنَةَ، وَأَمْوَالُهُمْ مَاشِيَةٌ مِنَ الشَّاءِ وَالْبَعِيرِ، [وَهُمْ] أَهْلُ عَمُودٍ، وَفِيهِ أَوْشَالٌ كَثِيرَةٌ. وَيُقَابِلُهَا مِنْ عَنْ يَمِينِ الطَّرِيقِ الْمُصْعِدِ جَبَلَانِ يُقَالُ لَهُمَا نَهَبَانِ، نَهَبٌ الْأَسْفَلُ وَنَهَبٌ الْأَعْلَى مَا فِي دِوَارٍ مِنَ الْأَرْضِ بِئْرٌ وَاحِدَةٌ كَبِيرَةٌ غَزِيرَةُ الْمَاءِ مِثْلُهَا، عَلَيْهَا مَبَاطِخُ وَبُقُولُ نَخَلَاتٍ، وَفِي نَهَبٍ الْأَسْفَلِ أَوْشَالٌ. وَفِيهِ الْعَرْجُ، وَوَادِي الْعَرْجِ يُقَالُ لَهُ مُسَيْحَةُ، نَبَاتُهَا الْمَرْخُ وَالْأَرَاكُ وَالثُّمَامُ، وَمِنْ عَنْ يَسَارِ الطَّرِيقِ مُقَابِلًا قُدْسٌ الْأَبْيَضُ وَالْأَسْوَدُ جَبَلٌ مِنْ أَشْمَخِ مَا يَكُونُ مِنَ الْجِبَالِ يُقَالُ لَهَا آرَةٌ، وَهُوَ جَبَلٌ أَحْمَرُ تَخْرُجُ مِنْ جَوَانِبِهِ عُيُونٌ، عَلَى كُلِّ عَيْنٍ مِنْ جَانِبِهِ قَرْيَةٌ، فَمِنْهَا قَرْيَةٌ غِنَاءُ كَبِيرَةٌ يُقَالُ لَهَا: الْفَرْعُ، وَهِيَ لِقُرَيْشٍ وَالْأَنْصَارِ وَمُزَيْنَةَ وَمِنْهَا أُمُّ الْعِيَالِ قَرْيَةُ صَدَقَةِ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ. وَمِنْهَا قَرْيَةٌ غِنَاءُ كَبِيرَةٌ يُقَالُ لَهَا الْمَضِيقُ. وَمِنْهَا قَرْيَةٌ يُقَالُ لَهَا الْعُمْرَةُ، وَقَرْيَةٌ يُقَالُ لَهَا: خُضْرَةُ، وَقَرْيَةٌ يُقَالُ لَهَا: الْفَغْوَةُ، وَفِي كُلِّ هَذِهِ الْقُرَى نَخِيلٌ وَزَرْعٌ، وَهِيَ مِنَ السُّقْيَا عَلَى ثَلَاثِ مَرَاحِلَ، وَوَادِيهَا يَصُبُّ فِي الْأَبْوَاءِ وَفِي وَدَّانَ، وَهِيَ قَرْيَةٌ مِنْ أُمَّهَاتِ الْقُرَى. وَالسِّتَارَةُ قَرْيَةٌ تَتَّصِلُ بِجَبَلَةَ وَادِيهَا وَاحِدٌ، وَيَزْعُمُونَ أَنَّ جَبَلَةَ أَوَّلُ قَرْيَةٍ اتُّخِذَتْ بِتِهَامَةَ، وَبِجَبَلَةَ حُصُونٌ مُنْكَرَةٌ مَبْنِيَّةٌ بِالصَّخْرِ، لَا يَرُومُهَا أَحَدٌ. وَشَمَنْصِيرُ جَبَلٌ مُلَمْلَمٌ لَمْ يَعُلْهُ قَطُّ أَحَدٌ، [وَلَا أَدْرِي مَا عَلَى ذُرْوَتِهِ] وَبِأَعْلَاهَا الْقُرُودُ، وَبِغَرْبَيْهِ قَرْيَةٌ بِحِذَائِهَا جَبَلٌ صَغِيرٌ يُقَالُ لَهُ ضَعَاضِعُ، وَهَذِهِ الْقَرْيَةُ لِسَعِيدٍ وَبَنِي سُرُوحٍ، وَهُمُ الَّذِينَ نَشَأَ فِيهِمْ رَسُولُ اللَّهِ ﷺ، وَلِهُذَيْلٍ فِيهَا شَيْءٌ، وَلِفَهْمٍ أَيْضًا. وَعَنْ يَمِينِ الطَّرِيقِ جَبَلُ الْأَبْوَاءِ، ثُمَّ هَرْشِي، وَهُوَ عَلَى مُلْتَقَى الشَّامِ وَطَرِيقِ الْمَدِينَةِ، وَهَرْشِي فِي أَرْضٍ مُسْتَوِيَةٍ، وَهِيَ هَضْبَةٌ مُلَمْلَمَةٌ لَا يُنْبِتُ اللَّهُ فِيهَا شَيْئًا، وَأَسْفَلَ مِنْهُ وَدَّانُ عَلَى مِيلَيْنِ مِمَّا يَلِي مَغِيبَ الشَّمْسِ مِنْ عَنْ يَمِينِهَا بَيْنَهَا وَبَيْنَ الْبَحْرُ يَقْطَعُهَا الْمُصِعِدُونَ مِنْ حُجَّاجِ الْمَدِينَةِ وَيَنْصَبُّونَ مِنْهَا مُنْصَرِفِينَ مِنْ مَكَّةَ، وَيَتَّصِلُ بِهَا مِمَّا يَلِي مَغِيبَ الشَّمْسِ مِنْ عَنْ يَمِينِهَا بَيْنَهَا وَبَيْنَ الْبَحْرِ خَبْتٌ، وَالْخَبْتُ الرَّمْلُ الَّذِي لَا يَنْبُتُ فِيهِ غَيْرُ الْأَرْطَى، وَهُوَ حَطَبٌ، وَفِيهَا مُتَوَسِّطَ الْخَبْتِ جُبَيْلٌ صَغِيرٌ أَسْوَدُ شَدِيدُ السَّوَادِ يُقَالُ لَهُ: طُفَيْلٌ، ثُمَّ يَنْقَطِعُ عِنْدَ الْجِبَالِ ثَلَاثَةُ أَوْدِيَةٍ يَنْبُتُ فِيهَا الْأَرَاكُ، وَالْمَرْخُ، وَالدَّوْمُ - وَهُوَ الْمُقْلُ - وَالنَّخْلُ. وَمِنْهَا وَادٍ يُقَالُ لَهُ كُلَيَّةُ، بِأَعْلَاهُ ثَلَاثَةُ أَجْبُلٍ صِغَارٌ مُتَفَرِّقَاتٌ مِنَ الْجِبَالِ، وَدُونَ الْجُحْفَةِ عَلَى مِيلٍ وَادِي غَدِيرُ خُمٍّ، وَوَادِيهِ يَصُبُّ فِي الْبَحْرِ، لَا يُنْبِتُ إِلَّا الْمَرْخَ وَالثُّمَامُ وَالْأَرَاكَ، وَغَدِيرُ خُمٍّ لَا يُفَارِقُهُ أَبَدًا مَاءٌ مِنْ مَاءِ الْمَطَرِ، وَبِهِ نَاسٌ مِنْ خُزَاعَةَ وَكِنَانَةَ. ثُمَّ الشُّرَاةُ، وَهُوَ جَبَلٌ مُرْتَفِعٌ شَامِخٌ يَأْرَّيْهِ الْفَرْدُ، وَيُنْبِتُ النَّبْعَ وَالشَّوْحَطَ وَالْقَرْظَ. ثُمَّ عُسْفَانُ، وَهُوَ عَلَى ظَهْرِ الطَّرِيقِ لِخُزَاعَةَ خَاصَّةً، ثُمَّ الْبَحْرُ، وَتَنْقَطِعُ عَنْكَ الْجِبَالُ ثُمَّ مَرُّ الظَّهْرَانِ، وَمَرُّ هِيَ الْقَرْيَةُ، وَالظَّهْرَانُ الْوَادِي، وَبِمَرَّ عُيُونٌ كَثِيرَةٌ، وَنَخِيلٌ كَثِيرَةٌ. ثُمَّ تَؤُمُّ مَكَّةَ مُنْحَدِرًا مِنْ بَرِّيَّةٍ يُقَالُ لَهَا جَفْجَفُ. وَتَنْحَدِرُ فِي حَدِّ مَكَّةَ فِي وَادٍ يُقَالُ لَهُ وَادِي تُرْبَةَ، تَنْصَبُّ إِلَى بُسْتَانِ بَنِي عَامِرٍ، وَحَوَالَيْهِ [بَيْنَ الْجِبَالِ السُّرَاةُ وَيَسُومُ وَفَرْقَدُ وَ] مَعْدِنُ الْبُرْمِ، وَجَبَلَانِ يُقَالُ لَهُمَا شُوَانَانِ، وَاحِدُهَا شُوَانُ. وَهَذِهِ الْبِلَادُ كُلُّهَا لِغَامِدٍ. وَفِي جِبَالِ السُّرَاةِ الْأَعْنَابُ وَقَصَبُ السُّكَّرِ. من جبال مكة وَمِنْ جِبَالِ مَكَّةَ  : أَبُو قُبَيْسٍ، وَالصَّفَا، وَالْجَبَلُ الْأَحْمَرُ، وَالْجَبَلُ الْأَسْوَدُ، وَمُرْتَفَعٌ يُقَالُ لَهُ الْهَيْلَاءُ، يُقْطَعُ مِنْهُ الْحِجَارَةُ لِلْبِنَاءِ وَلِلْأَرْحَاءِ. وَالْمَرْوَةُ جَبَلٌ [مَائِلٌ] إِلَى الْحُمْرَةِ، وَثَبِيرٌ جَبَلٌ شَامِخٌ يُقَابِلُهُ حِرَاءٌ، وَهُوَ أَرْفَعُ مِنْ ثَبِيرٍ، فِي أَعْلَاهُ قِلَّةٌ شَاهِقَةٌ، وَلَيْسَ فِي جَبَلِ مَكَّةَ نَبَاتٌ إِلَّا شَيْءٌ مِنَ الضَّهْيَاءِ يَكُونُ فِي الْجَبَلِ الْأَحْمَرِ، وَلَيْسَ فِي شَيْءٍ مِنْهَا مَاءٌ. ثُمَّ جِبَالُ عَرَفَاتٍ تَتَّصِلُ بِهَا جِبَالُ الطَّائِفِ، وَفِيهَا مِيَاهٌ كَثِيرَةٌ الْأَوْشَالِ. وَالْأَخْشَبَانِ جَبَلَانِ بِعَرَفَاتٍ  بَيْنَهُمَا يُعْرَفُ النَّاسُ، وَقُعْيَقَعَانُ قَرْيَةٌ بِهَا مِيَاهٌ كَثِيرَةٌ وَزَرْعٌ وَنَخِيلٌ وَفَوَاكِهُ، وَهِيَ الْيَمَانِيَةُ. وَالطَّائِفُ ذَاتُ مَزَارِعَ وَنَخِيلٍ وَأَعْنَابٍ [وَمَوْزٍ] وَسَائِرِ الْفَوَاكِهِ، وَفِيهَا مِيَاهٌ جَارِيَةٌ وَأَوْدِيَةٌ تَنْصَبُّ مِنْهَا إِلَى تَبَالَةَ، وَهِيَ قَرْيَةٌ. وَحَدُّ الْحِجَازِ مِنْ مَعْدِنِ النُّقْرَةِ إِلَى الْمَدِينَةِ، [فَنِصْفُ الْمَدِينَةِ] حِجَازِيٌّ وَنَصِفُهَا تِهَامِيٌّ، وَمِنَ الْقُرَى الْحِجَازِيِّ بَطْنُ نَخْلٍ، وَبِحِذَاءِ نَخْلٍ جَبَلٌ يُقَالُ لَهُ الْأَسْوَدُ، نِصْفُهُ نَجْدِيٌّ وَنِصْفُهُ حِجَازِيٌّ، وَهُوَ جَبَلٌ أَسْوَدُ شَامِخٌ. ثُمَّ الطَّرَفُ لِمَنْ أَمَّ الْمَدِينَةَ يَكْتَنِفُ ثَلَاثَةَ أَجْبُلٍ أَحَدُهَا ظُلْمٌ، وَهُوَ جَبَلٌ أَسْوَدُ شَامِخٌ لَا يُنْبِتُ [فِيهِ] شَيْئًا. وَالشَّوْرَانُ جَبَلٌ مُطِلٌّ عَلَى السَّدِّ كَبِيرٌ مُرْتَفِعٌ  . وَمِنْ قِبَلِ الْمَدِينَةِ جَبَلٌ يُقَالُ لَهُ الصَّارِي، وَأُحُدٌ، وَجَبَلٌ حِذَاءَ شَوْرَانَ يُقَالُ لَهُ سِنٌّ، وَجِبَالٌ كِبَارٌ شَوَاهِقُ لَا يُنْبِتُ [فِيهَا] شَيْئًا، بَلْ يُقْطَعُ مِنْهَا الْأَرْحَاءُ وَالصُّخُورُ لِلْبِنَاءِ، تُنْقَلُ إِلَى الْمَدِينَةِ وَمَا حَوَالَيْهَا. وَحِذَاهَا جُبَيْلٌ لَيْسَ بِالشَّامِخِ يُقَالُ لَهُ قُنَّةُ الْحَجَرِ، وَهُنَاكَ وَادٍ. ثُمَّ تَمْضِي مُصْعِدًا نَحْوَ مَكَّةَ، فَتَمِيلُ إِلَى وَادٍ يُقَالُ لَهُ عُرَيْفَطَانُ، لَيْسَ بِهَا مَاءٌ وَلَا رَعْيٌ، وَحِذَاءَهُ جَبَلٌ يُقَالُ لَهُ أَبْلَى، وَفِي أَبْلَى مِيَاهٌ، مِنْهَا بِئْرُ مَعُونَةَ، وَحِذَاءُ أَبْلَى جَبَلٌ يُقَالُ لَهُ ذُو الْمَوْقِعَةِ مِنْ شَرْقَيْهَا، وَهُوَ جَبَلُ مَعْدِنِ بَنِي سُلَيْمٍ، يَكُونُ بِهِ اللَّازَوَرْدُ كَثِيرًا، وَحِذَاؤُهُ مِنْ عَنْ يَمِينِهِ جَبَلٌ يُقَالُ لَهُ أَحَامِرُ لَيْسَ فِيهِ مَاءٌ. وَجَبَلٌ يُقَالُ لَهُ بُرَثْمٌ، [وَجَبَلٌ] يُقَالُ لَهُ تِعَارُ، وَهُمَا جَبَلَانِ عَالِيَانِ لَا يُنْبِتَانِ شَيْئًا، فِيهِمَا النُّمْرَانُ كَثِيرَةٌ. وَالْخَرِبُ جَبَلٌ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ، لَا يُنْبِتُ [فِيهِ] شَيْئًا، وَجَبَلٌ يُقَالُ لَهُ أَقْزَاحُ شَامِخٌ مُرْتَفِعٌ أَجْرَدُ، لَا يُنْبِتُ [فِيهِ] شَيْئًا، كَثِيرَةُ النُّمُورِ وَالْأَرَاوِي. ثُمَّ جَبَلٌ يُقَالُ لَهُ صَفَارُ، وَجَبَلٌ يُقَالُ لَهُ شَوَاحِطُ، وَجَبَلٌ لِصُفَيْنَةَ يُقَالُ لَهُ السِّتَارُ، وَبِصُفَيْنَةَ مَزَارِعُ وَنَخِيلٌ كَثِيرَةٌ، يَعْدِلُ إِلَيْهَا أَهْلُ الْحِجَازِ إِذَا عَطِشُوا، وَجَبَلٌ يُقَالُ لَهُ هَكْرَانُ، وَجَبَلٌ يُقَالُ لَهُ عُنٌّ وَالْوَفْقَا جَبَلٌ لَبَنِي طَالٍ، حِذَاهُ جَبَلٌ يُقَالُ لَهُ: بُسٌّ. وَذَكَرَ أَبُو مَنْصُورٍ الْأَزْهَرِيُّ عَنْ قُعَيْقَعَانَ مَوْضِعٌ بِمَكَّةَ اقْتَتَلَ عِنْدَهُ قَبِيلَانِ مِنْ قُرَيْشٍ فَسُمِّيَ قُعَيْقَعَانَ بِتَقَعْقُعِ السِّلَاحِ فِيهِ. قَالَ: وَقَالَ السُّدِّيُّ: إِنَّمَا سُمِّيَ قُعَيْقَعَانُ لِأَنَّ حَرْبَهُمَا كَانَتْ تُجْعَلُ فِيهِ قِسِيُّهَا وَجِعَابُهَا وَدَرَقُهَا فَكَانَتْ تُقَعْقِعُ وَتُصَوِّتُ. قَالَ: وَقُعَيْقَعَانُ جَبَلٌ بِالْأَهْوَازِ  وَمِنْهُ نُحِتَ أَسَاطِينُ مَسْجِدِ الْبَصْرَةِ. قَالَ السُّدِّيُّ: الْجَبَلُ الَّذِي تَطْلُعُ الشَّمْسُ مِنْ وَرَائِهِ طُولُهُ ثَمَانُونَ فَرْسَخًا. وذَكَرَ قَدَامَةُ بْنُ جَعْفَرٍ الْكَاتِبُ قَالَ: الَّذِي وُجِدَ فِي الْإِقْلِيمِ الْأَوَّلِ مِنَ الْجِبَالِ تِسْعَةَ عَشَرَ جَبَلًا مِنْهَا جَبَلُ سَرَنْدِيبَ، وَطُولُهُ مِائَتَانِ وَنَيِّفٌ وَسِتُّونَ مِيلًا. وَالْإِقْلِيمُ الثَّانِي فِيهِ سَبْعَةٌ وَعِشْرُونَ جَبَلًا مِنْهَا جَبَلُ كَرْمَانَ، وَطُولُهُ ثَلَاثُمِائَةٍ وَنَيِّفٌ وَثَلَاثُونَ مِيلًا. وَالْإِقْلِيمُ الثَّالِثُ فِيهِ أَحَدٌ وَثَلَاثُونَ جَبَلًا، وَالْإِقْلِيمُ الرَّابِعُ فِيهِ مِنَ الْجِبَالِ أَرْبَعَةٌ وَعِشْرُونَ جَبَلًا، وَمِنْهَا جَبَلُ الثَّلْجِ بِدِمَشْقَ طُولُهُ ثَلَاثُمِائَةٍ وَثَلَاثُونَ مِيلًا، وَجَبَلُ اللُّكَامِ لِهَذِهِ النَّاحِيَةِ وَطُولُهُ مِائَةُ مِيلٍ، وَجَبَلٌ مُتَّصِلٌ بِحُوَّانَ وَطُولُهُ مِائَةٌ وَخَمْسَةٌ وَعِشْرُونَ مِيلًا. وَالْإِقْلِيمُ الْخَامِسُ فِيهِ تِسْعَةٌ وَعِشْرُونَ جَبَلًا. وَفِي الْإِقْلِيمِ السَّادِسِ أَرْبَعَةٌ وَعِشْرُونَ جَبَلًا، فَجَمِيعُ مَا عُرِفَ مِنَ الْجِبَالِ مِائَةٌ وَثَمَانِيَةٌ وَتِسْعُونَ جَبَلًا  .

   ✧ Mention of the Mountains Imām Aḥmad said: with his chain of transmission from Anas b. Mālik, from the Prophet ﷺ, who said: When Allah created the earth, it began to sway, so He created the mountains and cast them upon it; thus it became stable. The angels marveled at the creation of the mountains and said: O Lord, is there anything among Your creation stronger than the mountains? He said: Yes, iron. They said: O Lord, is there anything among Your creation stronger than iron? He said: Yes, fire. They said: O Lord, is there anything among Your creation stronger than fire? He said: Yes, water. They said: O Lord, is there anything among Your creation stronger than water? He said: Yes, wind. They said: O Lord, is there anything among Your creation stronger than wind? He said: Yes, the son of Adam, who gives charity with his right hand, hiding it from his left. Aḥmad alone transmitted it. The scholars of cosmography have mentioned the numbers of the mountains of the earth in all its regions, east and west, and they have mentioned their lengths, the extent of their stretches, and their heights, and they expounded at length on that in a way too long to describe here. Allah, exalted be He, has said: “And among the mountains are streaks, white and red, of varying colors, and very black ones” [Fāṭir: 27]. Ibn ʿAbbās and more than one said: al-judad means the streaks. ʿIkrimah and others said: al-gharābīb are the tall black mountains. This is what is observed of the mountains throughout the earth: they vary according to the variation of their regions and their colors. Allah, exalted be He, has mentioned in His Book al-Jūdī by name. It is a great mountain east of the island of Ibn ʿUmar, beside the Tigris near Mosul. Its extension from south to north is a journey of three days, and its height is a journey of half a day. It is green because it contains oak trees. Beside it is a village called the Village of the Eighty, because those who were saved in the ship with Noah ﷺ dwelt in its location. Thus more than one of the commentators have mentioned, and Allah knows best. He, exalted be He, also mentioned Mount Sinai. The ḥāfiẓ al-Bahāʾ Ibn ʿAsākir mentioned in his book “al-Mustaqṣā fī Faḍāʾil al-Masjid al-Aqṣā” in the chapter on the holy mountains, through the route of ʿAmr b. Bakr, from Thawr b. Yazīd, from Khālid b. Maʿdān, from Abū Hurayrah, who said: Our Lord, mighty and glorious, swore by four mountains and said: “By the fig and the olive, and Mount Sinai, and this secure land” [al-Tīn: 1–3]. The fig is the Mount of our Lord, the Mosque of Jerusalem; the olive is the Mount of our Lord; and Mount Sinai; and this secure land is the mountain of Makkah. Qatādah said: The fig is a mountain on which Damascus stands, and the olive is a mountain on which Jerusalem stands. Al-ḥāfiẓ Ibn ʿAsākir narrated from Kaʿb al-Aḥbār that he said: Four mountains on the Day of Resurrection: the mountain of al-Khalīl, Lebanon, al-Ṭūr, and al-Jūdī. Each one of them on the Day of Resurrection will be a white pearl illuminating what is between heaven and earth. They will return to Jerusalem until they are placed in its corners as light, and He will place His throne upon them until He judges between the people of Paradise and the Fire. “And you will see the angels surrounding the Throne, glorifying the praise of their Lord, and it will be judged between them in truth, and it will be said: Praise be to Allah, Lord of the worlds” [al-Zumar: 75]. And through the route of al-Walīd b. Muslim: ʿUthmān b. Abī ʿĀtikah narrated to us, from ʿAlī b. Yazīd, from al-Qāsim Abū ʿAbd al-Raḥmān, who said: Allah revealed to Mount Qāsiyūn: “Grant your shade and your blessing to the mountain of Jerusalem.” He said: So it did. Then Allah, exalted be He, revealed to it: “Since you have done so, I shall build for Myself a house on your flank.” ʿAbd al-Raḥmān said: al-Walīd said: “on your flank,” meaning in its middle, and it is this mosque—meaning the mosque of Damascus—where I shall be worshiped after the destruction of the world for forty years. The days and nights will not pass until I restore to you your shade and your blessing. He said: Thus it is with Allah in the station of a weak, humble believer. And from Khalīl b. Daʿlaj: that Ṣafiyyah, the wife of the Prophet ﷺ, came to the edge of Jerusalem and prayed there, and she ascended the Mount of our Lord and prayed there, and spent the night on the edge of the mountain, and said: From here the people on the Day of Resurrection will separate to Paradise and to the Fire. Among the famous mountains The scholars of biography said: Abū Qubays is the mountain overlooking al-Ṣafā. It was named after a man from Madhḥij who was called Abū Qubays, because he was the first to build on it. In pre-Islamic times it was called al-Amīn, because the Corner was deposited in it in the year of the Flood. It is one of the two Akhshabān. Uḥud is one of the mountains of Madinah. Thawr is one of the mountains of Makkah. Al-Aḥmar is a mountain. Jahd Juhaynah overlooks Qaynuqāʿ; it was called al-Aʿraf in pre-Islamic times. Al-Ḥajūn is the overlooking mountain which is opposite the Mosque of the Pledge, adjoining the ravine of the butchers. Al-Muḥaṣṣab is a mountain overlooking Dhū Ṭuwā. Ḥiḍn Najd. Dhubāb is a mountain in Madinah. Yadhbul is a mountain between al-Yamāmah and the road to Baṣrah. A mountain of Dhū Khaysh. Shamām is a mountain. Shibām is a mountain in Yemen. Al-Ẓahrān is a mountain. ʿAsīb is a mountain belonging to Banū Hudhayl. ʿUshayb is a mountain belonging to Quraysh. Ḥabbūd is a mountain. Al-Manāqib is a mountain. Abū al-Ḥusayn b. al-Munādī said: The two mountains of Ṭayyiʾ are great and long in extent. The mountain of al-ʿArj, which lies between Makkah and Madinah, continues to Syria until it joins Lebanon near Ḥimṣ, then it proceeds from Damascus and continues until it joins the mountains of Antioch and al-Maṣṣīṣah, where it is called al-Akām. Then it joins the mountains of Malāṭiyah, Shumayshāṭ, and Qālīqalā, always until the Khazar Sea. As for Sātīd and Tubbal, they are walls. As for the mountains of Sarandīb, they are also lofty. Among them is the mountain upon which Adam was brought down from Paradise. Its name is Wāsh, and it is said: Wāshim. They claimed that on it is the trace of Adam's foot ﷺ. It is a high mountain seen from ships at sea from a journey of days. They claimed that they measured the trace of Adam's foot, and it was about seventy cubits. They said: On this mountain there is something like lightning in winter and summer throughout the year, never ceasing. Around this mountain are rubies and many kinds of colored stones. In the valley of this mountain is the diamond that cuts glass and rocks and pierces pearls and other things. On this mountain are aloeswood, pepper, and spices. In it are the civet cat and the musk animals. Then it turns toward the mountains of China, in which are various kinds of plants, perfumes, and many benefits. The mountains of al-Andalus and the mountains of the Moon are described as great in length and wide in extent. As for the mountains of the lands of Armenia, they are great and many. The mountains of the Byzantine lands include the mountain of Caesarea, Dhū al-Kulāʿ, Ḥaṣīr, the mountain of al-Raqīm, and the mountain of the Byzantines which Dhū al-Qarnayn constructed and behind which he placed Gog and Magog. Its length is seven hundred farsakhs. Its beginning is outside the inhabited world in the seventh clime. The edge of its beginning faces east, and this mountain bends at the place of its beginning toward the south, then it goes straight and passes lengthwise until it ends in length at the Dark Sea, where it joins it. The barrier constructed against Gog and Magog is in a valley in the middle of this mountain. Mountains in the lands of Yemen In the lands of Yemen there are two great mountains, the distance between them in the plain being three days' journey, and their summits are near each other, so that a man can hand to his companion what he wants from one of them to the other. In Yemen there is a mountain called al-Maṣāniʿ, long and inaccessible, and behind it another mountain, between them a small intervening space. The mountains of Ifranjah are among the mountains of al-Andalus. There is a mountain in which there is a fire burning in dust and stones that has never been extinguished. The mountains of the Slavs, the lands of Khurāsān, and the regions of the east are many. In Makkah are Abū Qubays, Ḥirāʾ, and Thabīr. At ʿArafāt there is a mountain called Kabkab. In Madinah are Uḥud, Darqān, ʿAynayn, al-Yasaqūn, Dhubāb, Salʿ, Rānij, the mountain of Banū ʿUbayd, and Hamdān between al-Juḥfah and Qudayd. Ṭūr Rītā is at Raʾs al-ʿAyn. In the lands of Najd there is a lofty mountain called Ḥiṣn. At Khaybar there is a mountain called Dhū al-Raqabah. Between Qudayd and ʿUsfān there is a mountain called al-Mushallal at al-Kadīd. In the earth there are many mountains that cannot be counted. Exalted is He who holds them firm today and will set them in motion tomorrow. The compiler said: In Yemen there is a mountain called Shaʿbān. From ʿAbd Allāh b. Muḥammad al-Shaʿbānī: Elders from Shaʿbān narrated to us, among them Muḥammad b. Abī Umayyah, who was a scholar: that rain fell upon Yemen and a torrent swept away a place, exposing a vaulted chamber with a door of stone. He broke the lock and entered, and behold, there was a great hall in which was a bed of gold, and on it a man wrapped in a shroud. We measured him by a span, and his length was twelve spans. On him was a garment of embroidered cloth woven with gold, and beside him a golden staff, and on his head a crown of gold set with a red ruby. And behold, a man white of head and beard, with two braids, and beside him a tablet of gold inscribed in Ḥimyarite: “In Your name, O Allah, Lord of Ḥimyar. I am Ḥassān b. ʿAmr the Qayl, when there is no qayl but Allah. I lived in hope and died at an appointed term. In the days of the plague, twelve thousand qayls perished in it, and I was the last of them as qayl. So I came to the mountain of Dhū Shaʿbayn to protect me from death, but it failed me.” ʿAbd Allāh b. Muḥammad said: He is Ḥassān b. ʿUmar b. Qays b. Muʿāwiyah b. Jusham b. ʿAbd Shams b. Wāʾil b. ʿAwn. Ḥassān is Dhū al-Shaʿbayn, and it is a mountain in Yemen where he and his descendants settled, so they were named after it. Those in Kufa are called Shaʿbiyyūn, among them ʿĀmir al-Shaʿbī. Those in Syria are called Shaʿbāniyyūn. Those in Yemen are called the family of Shaʿbayn. Those in Egypt and the Maghrib are called al-Ashʿūb. All of them are the Banū Ḥassān b. ʿAmr Dhū Shaʿbayn. From ʿAbd al-Raḥmān b. Muḥammad b. ʿAbd al-Malik Abū al-Ashʿath al-Kindī, who said: ʿArrām b. al-Aṣbagh al-Sulamī dictated to me, saying: Names of the mountains of Tihāmah The names of the mountains of Tihāmah and their inhabitants, and what villages are in them, and what trees grow on them, and what waters are in them. The first of them is Raḍwā, one day from Yanbuʿ and seven stages from Madinah. Its right side is the road to Makkah, and its left side is the road of al-Burayrāʾ for one going up to Makkah, and it is two nights from the sea. Opposite it is ʿAzwar, and between it and Raḍwā is the road of al-Muʿriqah, which the Arabs take as a shortcut to Syria and to Makkah. Madinah lies between two mountains, about the distance of a horse's run. They are two lofty, inaccessible mountains, neither of them surpassed by Uḥud. In them are the shawḥah tree, the nabʿ, and the zanaq, which is a tree like the ḍahyāʾ. The ḍahyāʾ is a tree like the jujube that camels and sheep eat; it has no fruit. The ḍahyāʾ has fruit like safflower that is not eaten, and it has no smell and no taste. In both mountains there are waters and trickles (awshāl). The washāl is water that emerges from places no one can reach; no one knows its springs. Behind them and in their passes dwell Nahd and Juhaynah in tents only, not in mud buildings, and they have evident prosperity there. The two mountains pour into the valley of Ghayqah, and Ghayqah pours into the sea. It has a misāk, which is a place that holds water. To the right of Raḍwā for one descending from Madinah to the sea, one night from Raḍwā, is Yanbuʿ. In it is Mughabbar, which is a large, rich village. Its inhabitants are the Anṣār, Juhaynah, and also Layth. In it are sweet, abundant springs, and its valley Yalyal pours into Ghayqah. Al-Ṣafrāʾ is a village with many palm trees and farms; all its water comes from springs. It is above Yanbuʿ on the side toward Madinah, and its water flows to Yanbuʿ. It belongs to Juhaynah, the Anṣār, Banū Fihr, and Nahd. Raḍwā is a day from it on the side of sunset, and around it are qinān—singular qinnah—and ḍaʿḍāʿ—plural ḍaʿāḍiʿ—and among the qinān and ḍaʿāḍiʿ are small mountains that are not named. In this Yalyal there is a great spring that emerges from the midst of sand, among the most abundant of springs, and most of it flows in the sand, so the farmers there cannot cultivate it except in a few places between the bends of the sand, where there are palm trees, and vegetables and melons are grown there. This spring is called Buḥayr. Next to it is al-Jār on the seashore, where ships put in from the land of Abyssinia, Egypt, Bahrain, and China. It has a pulpit and is a large, populous village. Its people drink from al-Buḥayrah. At al-Jār there are many castles. Half of al-Jār is on an island in the Arabian Sea, and half is on the coast. Opposite al-Jār is a village on an island in the sea, about a mile by a mile, reached only by ships. It is the anchorage of the Abyssinians in particular, called Qarāqif. Its inhabitants are merchants like the people of al-Jār, and they bring water from two farsakhs away. The valley of Yalyal pours into the sea. Then from its left neck, on the side toward Madinah—to the right of one going up to Makkah from Madinah, and to the left of those going up from Syria to Makkah—are two mountains, one called Thāfil al-Aṣghar and the other Thāfil al-Akbar. They belong to Ḍamrah in particular, who are people of lawful wealth, ease, and prosperity. Between them is a mountain pass not even a bowshot wide. Between them and Raḍwā and ʿAzwar are two nights. Their vegetation is the ʿarʿar, qaraẓ, ẓiyān, aydaʿ, and shibyām. The ẓiyān has a thick trunk and is full of thorns and firewood; it has a pod like the pod of the ʿashraq. The sinfah is what hangs like a sleeve from fruit and emerges from its branches. The ʿashraq is a leaf resembling ḥandaqūq, foul-smelling. The aydaʿ is a tree like the plane tree, except that its branches are closer together than those of the plane tree; it has a red flower, fragrant, but no fruit. The Messenger of Allah ﷺ forbade breaking any of its branches, and also from the sidr, tanṭub, sarḥ, and shabahān, because all these have shade in which people shelter from cold and heat. The sidr has fruit, and the tanṭub has fruit called hamqaʿ, resembling apricots, which is eaten and is good. In Thāfil al-Aṣghar there is water in a dwelling in a hollow called al-Qāḥah: two sweet, abundant springs. They are two great, lofty mountains, and all the mountains of Tihāmah produce the ghuḍūr. Between them and ʿAzwar and Raḍwā are seven stages. Between these mountains are small mountains and qarādid. For one who departs from Madinah going up, the first mountain he meets on his left is Warqān. It is a great black mountain, as great as mountains can be, extending from Sayālah to al-Mutaʿashshā between al-ʿArj and al-Ruwaythah. In Warqān are all kinds of fruit-bearing and non-fruit-bearing trees; in it are qaraẓ, sumac, pomegranate, and khazam, which is a tree whose leaves resemble those of the bardī and whose trunk is like that of a palm tree, from which good ropes are made. It is said that it has trickles and sweet springs. Its inhabitants are Banū Aws of Muzaynah, tent-dwellers, and they have prosperity, and they are truthful people. At its foot on its right are Sayālah, then al-Rawḥāʾ, then al-Ruwaythah. Between it and al-Quds al-Abyaḍ there is the pass of Banū ʿAqabah, called Wakzabah, and then between it and al-Quds al-Aswad a pass called Ḥamat. The vegetation of the two Quds mountains together is ʿarʿar, qaraẓ, and shawḥaṭ. The two Quds mountains both belong to Muzaynah, and their wealth is livestock of sheep and camels. They are tent-dwellers, and in them are many trickles. Opposite them, on the right side of the ascending road, are two mountains called Nahabān: Nahab al-Asfal and Nahab al-Aʿlā. In the midst of the land there is a single large well with abundant water like it; on it are melon patches, vegetables, and palm groves, and in Nahab al-Asfal there are trickles. In it is al-ʿArj, and the valley of al-ʿArj is called Musayḥah. Its vegetation is markh, arāk, and thumām. On the left side of the road, opposite Quds al-Abyaḍ and al-Aswad, is a mountain as lofty as mountains can be, called Ārah. It is a red mountain from whose sides springs emerge. By each spring on its side is a village. Among them is a large, rich village called al-Farʿ, belonging to Quraysh, the Anṣār, and Muzaynah. Among them is Umm al-ʿIyāl, the village of the charity of Fāṭimah, daughter of the Messenger of Allah ﷺ. Among them is a large, rich village called al-Maḍīq. Among them is a village called al-ʿUmrah, a village called Khuḍrah, and a village called al-Faghwah. In all these villages are palm trees and cultivation. They are three stages from al-Suqyā, and their valley pours into al-Abwāʾ and into Waddān, which is a village among the mother villages. Al-Sitārah is a village adjoining Jabalah; their valley is one. They claim that Jabalah is the first village established in Tihāmah. In Jabalah are remarkable fortresses built of rock that no one can assault. Shamanṣīr is a rounded mountain that no one has ever climbed, and I do not know what is on its summit. At its top are monkeys. On its western side is a village, and opposite it a small mountain called Ḍaʿāḍiʿ. This village belongs to Saʿīd and Banū Surūḥ, among whom the Messenger of Allah ﷺ was raised. Hudhayl have a share in it, and also Fahm. On the right side of the road is the mountain of al-Abwāʾ, then Harshī, which is at the meeting point of Syria and the road to Madinah. Harshī is in level ground; it is a rounded hill on which Allah grows nothing. Below it, Waddān is two miles on the side of sunset to its right, between it and the sea. The pilgrims going up from Madinah cross it and descend from it when returning from Makkah. Adjoining it on the side of sunset to its right, between it and the sea, is a khabt. The khabt is sand in which nothing grows except arṭā, which is firewood. In the middle of the khabt is a small black mountain, very black, called Ṭufayl. Then near the mountains three valleys are cut off, in which grow arāk, markh, dawm—which is muql—and palm trees. Among them is a valley called Kulayyah, at the top of which are three small mountains separate from the main mountains. Below al-Juḥfah by a mile is the valley of Ghadīr Khumm, and its valley pours into the sea. Nothing grows there except markh, thumām, and arāk. Ghadīr Khumm never lacks water from rainwater, and there are people of Khuzāʿah and Kinānah there. Then al-Shurāh, which is a lofty, towering mountain that the solitary climber can reach; it produces nabʿ, shawḥaṭ, and qaraẓ. Then ʿUsfān, which is on the main road and belongs to Khuzāʿah in particular, then the sea, and the mountains leave you. Then Marr al-Ẓahrān. Marr is the village, and al-Ẓahrān is the valley. In Marr there are many springs and many palm trees. Then you head for Makkah descending from a desert called Jafjaf, and you descend into the boundary of Makkah in a valley called Wādī Turbah, which pours into the garden of Banū ʿĀmir. Around it, among the mountains, are al-Surāh, Yasūm, Farqad, the mine of al-Burm, and two mountains called Shawānān, one of them Shawān. All these lands belong to Ghāmid. In the mountains of al-Surāh are grapes and sugar cane. Among the mountains of Makkah Among the mountains of Makkah are Abū Qubays, al-Ṣafā, the Red Mountain, the Black Mountain, and an elevation called al-Haylāʾ, from which stones are cut for building and for millstones. Al-Marwah is a mountain inclining to redness. Thabīr is a lofty mountain opposite Ḥirāʾ, which is higher than Thabīr. At its top is a towering peak. There is no vegetation in the mountain of Makkah except some ḍahyāʾ in the Red Mountain, and there is no water in any of them. Then the mountains of ʿArafāt adjoin the mountains of al-Ṭāʾif, in which are many waters and trickles. Al-Akhshabān are two mountains at ʿArafāt, between which the people stand. Quʿayqiʿān is a village with many waters, cultivation, palm trees, and fruits; it is the Yemenite one. Al-Ṭāʾif has farms, palm trees, grapes, bananas, and all kinds of fruits. In it are flowing waters and valleys that descend from it to Tabālah, which is a village. The boundary of the Ḥijāz is from the mine of al-Nuqrah to Madinah; half of Madinah is Ḥijāzī and half is Tihāmī. Among the Ḥijāzī villages is Baṭn Nakhl. Opposite Nakhl is a mountain called al-Aswad, half of it Najdī and half Ḥijāzī. It is a black, lofty mountain. Then al-Ṭaraf, for one heading to Madinah, is bordered by three mountains. One of them is Ẓulm, a black, lofty mountain on which nothing grows. Al-Shawrān is a large, high mountain overlooking the dam. On the side of Madinah is a mountain called al-Ṣārī, and Uḥud, and a mountain opposite Shawrān called Sinn. There are great, towering mountains on which nothing grows, but from which millstones and rocks for building are cut and transported to Madinah and its surroundings. Opposite them is a small, not lofty mountain called Qunnat al-Ḥajar, and there is a valley there. Then you proceed upward toward Makkah and turn to a valley called ʿUrayfaṭān, in which there is no water or pasture. Opposite it is a mountain called Ablā, and in Ablā there are waters, among them the well of Maʿūnah. Opposite Ablā is a mountain called Dhū al-Mawqiʿah on its eastern side, and it is the mountain of the mine of Banū Sulaym, where there is much lapis lazuli. Opposite it on its right is a mountain called Aḥāmir, in which there is no water. And a mountain called Burathm, and a mountain called Tiʿār; they are two high mountains on which nothing grows, and in them are many leopards. Al-Kharib is a mountain between it and the qiblah, on which nothing grows. And a mountain called Aqzāḥ, lofty, high, and bare, on which nothing grows, with many leopards and wild goats. Then a mountain called Ṣafār, and a mountain called Shawāḥiṭ, and a mountain of Ṣufaynah called al-Sitār. At Ṣufaynah there are farms and many palm trees; the people of the Ḥijāz turn to it when they thirst. And a mountain called Hakrān, and a mountain called ʿUnn. Al-Wafqā is a mountain belonging to Banū Ṭāl. Opposite it is a mountain called Buss. Abū Manṣūr al-Azharī mentioned that Quʿayqiʿān is a place in Makkah where two clans of Quraysh fought, so it was called Quʿayqiʿān because of the clashing of weapons there. He said: Al-Suddī said: It was only called Quʿayqiʿān because in their war their bows, quivers, and shields were placed there, and they rattled and made noise. He said: Quʿayqiʿān is a mountain in al-Ahwāz, from which the columns of the mosque of al-Baṣrah were carved. Al-Suddī said: The mountain from behind which the sun rises is eighty farsakhs long. Qudāmah b. Jaʿfar al-Kātib mentioned and said: What is found in the first clime of mountains is nineteen mountains, among them the mountain of Sarandīb, whose length is two hundred and sixty-odd miles. The second clime contains twenty-seven mountains, among them the mountain of Kirmān, whose length is three hundred and thirty-odd miles. The third clime contains thirty-one mountains. The fourth clime contains twenty-four mountains, among them the mountain of snow at Damascus, whose length is three hundred and thirty miles, and the mountain of al-Lukām in that region, whose length is one hundred miles, and a mountain adjoining Ḥuwwān, whose length is one hundred and twenty-five miles. The fifth clime contains twenty-nine mountains. The sixth clime contains twenty-four mountains. Thus the total of known mountains is one hundred and ninety-eight mountains.

5. Tarikh (al-Tabari) 13No grade recorded

   التِّلَاعِ وَالْعُقَابِ وَالتِّلَالِ وَالتِّلَاعُ وَالْعُقَابُ اسْمٌ لِمَا هُوَ دُونَ الْجَبَلِ فِي الرِّفْعَةِ  ، وَكَذَلِكَ الضِّرَابُ وَالصُّوَى، وَذَلِكَ لَا يُحْصَى عَدَدُهُ إِلَّا مِنْ أَعْظِمِهَا عَقَبَةُ هُمَذَانَ مِنْ بِلَادِ الْمَشْرِقِ، بِالْحِجَازِ عَقَبَةُ هَرْشِي، وَبِطَرِيقِ مَكَّةَ مِنْ وَجْهِ الْعِرَاقِ عَقَبَةُ وَاقِصَةَ، فَإِذَا عَلَوْتَ نَحْوَ الْحِجَازِ فَعَقَبَةُ كُرَاعٍ.

   ✧ The hillocks and the passes and the mounds The hillocks and the passes are terms for what is less elevated than a mountain, and likewise the hills and the waymarks. Their number is beyond counting, except for the greatest of them: the pass of Hamadhān in the lands of the east; in the Hijaz, the pass of Harshī; on the road to Makkah from the direction of Iraq, the pass of Wāqiṣa; and when you ascend toward the Hijaz, the pass of Kurāʿ.

6. Tarikh (al-Tabari) 14No grade recorded

   ذِكْرُ الرِّمَالِ   الرِّمَالُ تَتَلَاقَى وَتَنْتَقِلُ بَعْضُهَا إِلَى بَعْضٍ إِلَّا أَنَّ مِنَ الرِّمَالِ مَا يُوطِئُ مِنَ الْقَدَمِ، وَمِنْهَا مَا يُوفِضُ فِيهِ الرِّجُلُ لِوَقْتِهِ وَرُبَّمَا ابْتَلَعَ الشَّخْصَ فَمِنَ الرِّمَالِ مَا بَيْنَ الْعِرَاقِ وَالْمَدِينَةِ وَالرِّجْلُ يَثْبُتُ عَلَيْهِ، وَكَذَلِكَ الرَّمْلُ الَّتِي فِي تِيهِ بَنِي إِسْرَائِيلَ فِيمَا بَيْنَ مِصْرَ وَمَكَّةَ وَبِلَادِ الْيَمَنِ فِي أَمَاكِنِ الْقِرَدَةِ، رِمَالُهَا لَيِّنَةٌ يُتَاهُ فِيهَا لِطُولِ الْمَسَافَةِ، وَتَنْقُلُهَا الرِّيحُ مِنْ مَكَانٍ إِلَى مَكَانٍ فَيَصِيرُ الْوَادِي هَضْبَةً وَالْهَضْبَةُ وَادِيًا فَتَشْتَبِهُ الْمَسَالِكُ. وَبِبِلَادِ الصَّمَدِ فِي الْبَحْرِ الشَّرْقِيِّ الْكَثِيرُ الْأَحْمَرُ، وَأَهْلُهُ عِظَامُ الْأَجْسَامِ سُودُ الْأَلْوَانِ وَرَمْلُ عَالِجَ طَوِيلُ الْمَسَافَةِ.

   ✧ Mention of the sands The sands meet one another and some of them shift into others, except that among the sands there is what settles under the foot, and among them there is what a man hastens into at his moment, and sometimes it swallows the person. Among the sands there is what lies between Iraq and Madinah, and the foot remains firm upon it; likewise the sand that is in the wilderness of the wandering of the Children of Israel between Egypt and Makkah and the lands of Yemen in the places of the monkeys—its sands are soft, in which one loses the way due to the length of the distance, and the wind carries them from one place to another, so the valley becomes a hill and the hill becomes a valley, and the paths become confused. And in the land of al-Ṣamad in the eastern sea there is much red sand, and its people are huge of bodies and black of colors, and the sand of ʿĀlij is long in distance.

7. Tarikh (al-Tabari) 15No grade recorded

   ذِكْرُ الْقِلَاعِ إِنَّمَا اتَّخَذَ الْمُلُوكَ وَالْجَبَّارُونَ الْقِلَاعَ لِتَعْصِمَهُمْ مِنَ الْأَعْدَاءِ، وَهِيَ أَكْثَرُ مِنْ أَنْ تُحْصَى. قَالَ أَبُو الْحُسَيْنِ ابْنُ الْمُنَادِي: وَمِنْ أَعْجَبِهَا بُنْيَانًا وَأَمْنَعُهَا قَلْعَةُ مَارْدِينَ، فَإِنَّهَا أُسِّسَتْ عَلَى مُصَابَرَةِ الطَّالِبِ أَرْبَعِينَ عَامًا فَلَوْ نَزَلَ عَلَيْهَا مَلِكٌ بِجَيْشِهِ هَذَا الْمِقْدَارَ لَمَا افْتَتَحَهَا لِأَنَّهُ يُدَّخَرُ فِيهَا قُوتُ أَرْبَعِينَ سَنَةً وَلَا يَتَغَيَّرُ، وَتَسَعُ بُيُوتُهَا وَمَنَارَاتُهَا مِنَ الْمُدَّخَرِ هُوَ أَكْثَرُ مِقْدَارًا مِنْ ذَلِكَ، وَفِيهَا مِنَ الْعُيُونِ الْعَذْبَةِ عَشَرَاتٌ كَثِيرَةٌ. وَقَلْعَةُ بَعْلَبَكَّ، وَقَلْعَةُ تَدْمُرَ، وَقَلْعَةُ فَامِيَةَ، وَقَلْعَةُ الشُّوشِ بِالْأَهْوَازِ، وَهُمَا قَلْعَتَانِ إِحْدَاهُمَا فَوْقَ الْأُخْرَى، وَمِثْلُهَا قَلْعَةُ السُّوسِ الْأَقْصَى عَلَى بِنَائِهَا، وَبِبِلَادِ الرُّومِ حُصُونٌ وَقِلَاعٌ كَثِيرَةٌ، وَبِبِلَادِ أَرْمِينِيَّةَ مِنَ الْقِلَاعِ وَالْحُصُونِ أُلُوفٌ أَحْصَنُهَا قَلْعَةُ مَلِيحٍ الْكَبِيرِ، وَبِخُرَاسَانَ وَسِجِسْتَانَ وَبِلَادِ الْمَشْرِقِ قِلَاعٌ عَلَى جِبَالٍ شَوَامِخَ كَثِيرَةُ الْعَدَدِ، وَهُنَالِكَ قَلْعَةُ سُلَيْمَانَ. قَالَ الْحَسَنُ: كَانَ سُلَيْمَانُ يَغْدُو مِنْ جِبَالِ بَيْتِ الْمَقْدِسِ فَيُقِيلُ بِإِصْطَخْرَ  ثُمَّ يَرُوحُ مِنْ إِصْطَخْرَ فَيَبِيتُ بِقَلْعَةِ خُرَاسَانَ يُقَالُ لَهَا قَلْعَةُ سُلَيْمَانَ عَلَيْهِ السَّلَامُ.

   ✧ Mention of the fortresses Kings and tyrants only took fortresses to protect them from enemies, and they are too many to count. Abū al-Ḥusayn b. al-Munādī said: Among the most wondrous of them in construction and the most impregnable is the fortress of Mārdīn, for it was founded to withstand a besieger for forty years. If a king descended upon it with his army for that duration, he would not conquer it, because provisions for forty years are stored in it and do not spoil, and its houses and larders can hold stored amounts greater than that, and in it are many tens of sweet springs. And the fortress of Baʿlabakk, the fortress of Tadmur, the fortress of Fāmiyah, and the fortress of al-Shūsh in al-Ahwāz, which are two fortresses one above the other, and similar to it is the fortress of al-Sūs al-Aqṣā in its construction. In the lands of the Byzantines there are many strongholds and fortresses, and in the lands of Armenia there are thousands of fortresses and strongholds, the most impregnable of which is the fortress of Malīḥ al-Kabīr. In Khurāsān, Sijistān, and the lands of the East there are numerous fortresses on lofty mountains, and there is the fortress of Sulaymān. Al-Ḥasan said: Sulaymān would set out in the morning from the mountains of Bayt al-Maqdis and take his midday rest in Iṣṭakhr, then depart from Iṣṭakhr and spend the night at the fortress of Khurāsān called the fortress of Sulaymān ﷺ.

8. Tarikh (al-Tabari) 16No grade recorded

   ذِكْرُ الْأَبْنِيَةِ الْحَصِينَةِ   هِيَ كَثِيرَةُ الْعَدَدِ إِلَّا أَنَّ الْمُشْتَهِرَ الْمُنْتَهَى مِنْهَا مَدِينَةُ فِرْعَوْنِ الَّتِي كَانَ يَنْزِلُهَا، وَصَرْحُهُ الَّذِي بَنَاهُ لَهُ هَامَانُ، وَمَدَائِنُ كِسْرَى وَخَوَرْنَقُ بَهْرَامَ صُورٌ بِالْكُوفَةِ، وَمَدِينَةُ الْإِسْكَنْدَرِ عَلَى سَاحِلِ الْبَحْرِ، وَرُومِيَّةُ وَقُسْطَنْطِينِيَّةُ، وَعَمُورَيَّةُ.

   ✧ Mention of the fortified buildings They are many in number, except that the famous and ultimate among them is the city of Pharaoh in which he used to reside, and his edifice that Hāmān built for him, and the cities of Kisrā and Khawarnaq of Bahrām Ṣūr near al-Kūfah, and the city of al-Iskandar on the seacoast, and Rūmiyyah and Qusṭanṭīniyyah, and ʿAmūriyyah.

9. Tarikh (al-Tabari) 17No grade recorded

   ذِكْرُ الْمَعَادِنِ قَدْ أَحْصَى بَعْضُ الْقُدَمَاءِ الْمَعَادِنَ الْمَعْرُوفَةَ كَالْجِصِّ وَالنَّوْرَةِ فَوَجَدُوهَا سَبْعَمِائَةِ مَعْدِنٍ  . قَالُوا: وَلَا يَنْعَقِدُ الْمِلْحُ إِلَّا فِي السَّبْخَةِ، وَالْجِصُّ [إِلَّا] فِي الرَّمْلِ وَالْحَصَى.

   ✧ Mention of Minerals Some of the ancients enumerated the known minerals, such as gypsum and quicklime, and found them to be seven hundred minerals. They said: Salt does not form except in saline soil, and gypsum (only) in sand and gravel.

10. Tarikh (al-Tabari) 18No grade recorded

    فِي الْبِحَارِ وَالْأَنْهَارِ   قَالَ اللَّهُ تَعَالَى: وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ وَأَنْهَارًا وَسُبُلًا لَعَلَّكُمْ تَهْتَدُونَ وَعَلَامَاتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ أَفَمَنْ يَخْلُقُ كَمَنْ لَا يَخْلُقُ أَفَلَا تَذَكَّرُونَ وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ [ النَّحْلِ: 14 18 ]. وَقَالَ تَعَالَى: وَمَا يَسْتَوِي الْبَحْرَانِ هَذَا عَذْبٌ فُرَاتٌ سَائِغٌ شَرَابُهُ وَهَذَا مِلْحٌ أُجَاجٌ وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ [ فَاطِرٍ: 12 ]. وَقَالَ تَعَالَى: وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَذَا عَذْبٌ فُرَاتٌ وَهَذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا [ الْفُرْقَانِ: 53 ]. وَقَالَ تَعَالَى: مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ [ الرَّحْمَنِ: 19، 20 ]. فَالْمُرَادُ بِالْبَحْرَيْنِ: الْبَحْرُ الْمِلْحُ الْمُرُّ وَهُوَ الْأُجَاجُ، وَالْبَحْرُ الْعَذْبُ هُوَ هَذِهِ الْأَنْهَارُ السَّارِحَةُ بَيْنَ أَقْطَارِ الْأَمْصَارِ لِمَصَالِحِ الْعِبَادِ قَالَهُ ابْنُ جُرَيْجٍ، وَغَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ. وَقَالَ تَعَالَى: وَمِنْ آيَاتِهِ الْجَوَارِي فِي الْبَحْرِ كَالْأَعْلَامِ إِنْ يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَى ظَهْرِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا وَيَعْفُ عَنْ كَثِيرٍ [ الشُّورَى: 32 - 34 ]. وَقَالَ تَعَالَى: أَلَمْ تَرَ أَنَّ الْفُلْكَ تَجْرِي فِي الْبَحْرِ بِنِعْمَةِ اللَّهِ لِيُرِيَكُمْ مِنْ آيَاتِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ وَإِذَا غَشِيَهُمْ مَوْجٌ كَالظُّلَلِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُقْتَصِدٌ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا كُلُّ خَتَّارٍ كَفُورٍ [ لُقْمَانَ: 31، 32 ]. وَقَالَ تَعَالَى: إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ [ الْبَقَرَةِ: 164 ]. فَامْتَنَّ تَعَالَى عَلَى عِبَادِهِ بِمَا خَلَقَ لَهُمْ مِنَ الْبِحَارِ وَالْأَنْهَارِ فَالْبَحْرُ الْمُحِيطُ بِسَائِرِ أَرْجَاءِ الْأَرْضِ، وَمَا يَنْبَثِقُ مِنْهُ فِي جَوَانِبِهَا الْجَمِيعُ مَالِحُ الطَّعْمِ مُرٌّ، وَفِي هَذَا حِكْمَةٌ عَظِيمَةٌ لِصِحَّةِ الْهَوَاءِ ; إِذْ لَوْ كَانَ حُلْوًا لَأَنْتَنَ الْجَوُّ وَفَسَدَ الْهَوَاءُ ; بِسَبَبِ مَا يَمُوتُ فِيهِ مِنَ الْحَيَوَانَاتِ الْعِظَامِ فَكَانَ يُؤَدِّي إِلَى تَفَانِي بَنِي آدَمَ وَفَسَادِ مَعَايِشِهِمْ، فَاقْتَضَتِ الْحِكْمَةُ الْبَالِغَةُ أَنْ يَكُونَ عَلَى هَذِهِ الصِّفَةِ لِهَذِهِ الْمَصْلَحَةِ. وَلِهَذَا لَمَّا سُئِلَ رَسُولُ اللَّهِ ﷺ عَنِ الْبَحْرِ ؟ قَالَ: هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ. وَأَمَّا الْأَنْهَارُ فَاقْتَضَتِ الْحِكْمَةُ أَنْ يَكُونَ مَاؤُهَا حُلْوًا عَذْبًا جَارِيًا فُرَاتًا سَائِغًا لِلشَّارِبِينَ، وَجَعَلَهَا جَارِيَةً سَارِحَةً يُنْبِعُهَا تَعَالَى فِي أَرْضٍ، وَيَسُوقُهَا إِلَى أُخْرَى رِزْقًا لِلْعِبَادِ، وَمِنْهَا كِبَارٌ وَمِنْهَا صِغَارٌ بِحَسَبِ الْحَاجَةِ وَالْمَصْلَحَةِ. وَقَدْ تَكَلَّمَ أَصْحَابُ عِلْمِ الْهَيْئَةِ وَالتَّسْيِيرِ عَلَى تَعْدَادِ الْبِحَارِ وَالْأَنْهَارِ الْكِبَارِ، وَأُصُولِ مَنَابِعِهَا، وَإِلَى أَيْنَ يَنْتَهِي سَيْرُهَا بِكَلَامٍ فِيهِ حِكَمٌ، وَدَلَالَاتٌ عَلَى قُدْرَةِ الْخَالِقِ تَعَالَى، وَأَنَّهُ فَاعِلٌ بِالِاخْتِيَارِ وَالْحِكْمَةِ. البحر المسجور وَقَوْلُهُ تَعَالَى: وَالْبَحْرِ الْمَسْجُورِ [ الطُّورِ: 6 ]. فِيهِ قَوْلَانِ ; أَحَدُهُمَا: أَنَّ الْمُرَادَ بِهِ الْبَحْرُ الَّذِي تَحْتَ الْعَرْشِ الْمَذْكُورِ فِي حَدِيثِ الْأَوْعَالِ، وَأَنَّهُ فَوْقَ السَّمَاوَاتِ السَّبْعِ بَيْنَ أَسْفَلِهِ وَأَعْلَاهُ كَمَا بَيْنَ سَمَاءٍ إِلَى سَمَاءٍ، وَهُوَ الَّذِي يَنْزِلُ مِنْهُ الْمَطَرُ قَبْلَ الْبَعْثِ فَتَحْيَا مِنْهُ الْأَجْسَادُ مِنْ قُبُورِهَا، وَهَذَا الْقَوْلُ هُوَ اخْتِيَارُ الرَّبِيعِ بْنِ أَنَسٍ، وَالثَّانِي: أَنَّ الْبَحْرَ اسْمُ جِنْسٍ يَعُمُّ سَائِرَ الْبِحَارِ الَّتِي فِي الْأَرْضِ، وَهُوَ قَوْلُ الْجُمْهُورِ. وَاخْتَلَفُوا فِي مَعْنَى الْبَحْرِ الْمَسْجُورِ فَقِيلَ: الْمَمْلُوءُ. وَقِيلَ: يَصِيرُ يَوْمَ الْقِيَامَةِ نَارًا تُؤَجَّجُ فَيُحِيطُ بِأَهْلِ الْمَوْقِفِ. كَمَا ذَكَرْنَاهُ فِي التَّفْسِيرِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَابْنِ عَبَّاسٍ وَغَيْرِهِمَا. وَقِيلَ الْمُرَادُ بِهِ: الْمَمْنُوعُ الْمَكْفُوفُ الْمَحْرُوسُ عَنْ أَنْ يَطْغَى فَيَغْمُرَ الْأَرْضَ وَمَنْ عَلَيْهَا فَيَغْرَقُوا. رَوَاهُ الْوَالِبِيُّ عَنِ ابْنِ عَبَّاسٍ، وَهُوَ قَوْلُ السُّدِّيِّ وَغَيْرِهِ. وَيُؤَيِّدُهُ الْحَدِيثُ الَّذِي رَوَاهُ الْإِمَامُ أَحْمَدُ: عن عُمَرُ بْنُ الْخَطَّابِ، عَنْ رَسُولِ اللَّهِ ﷺ: قَالَ: لَيْسَ مِنْ لَيْلَةٍ إِلَّا وَالْبَحْرُ يُشْرِفُ فِيهَا ثَلَاثَ مَرَّاتٍ يَسْتَأْذِنُ اللَّهَ عَزَّ وَجَلَّ أَنْ يَنْفَضِخَ عَلَيْهِمْ فَيَكُفُّهُ اللَّهُ عَزَّ وَجَلَّ. وَهَذَا مِنْ نِعَمِهِ تَعَالَى عَلَى عِبَادِهِ أَنْ كَفَّ شَرَّ الْبَحْرِ عَنْ أَنْ يَطْغَى عَلَيْهِمْ، وَسَخَّرَهُ لَهُمْ يَحْمِلُ مَرَاكِبَهُمْ لِيَبْلُغُوا عَلَيْهَا إِلَى الْأَقَالِيمِ النَّائِيَةِ بِالتِّجَارَاتِ وَغَيْرِهَا، وَهَدَاهُمْ فِيهِ بِمَا خَلَقَهُ فِي السَّمَاءِ وَالْأَرْضِ مِنَ النُّجُومِ، وَالْجِبَالِ الَّتِي جَعَلَهَا لَهُمْ عَلَامَاتٍ يَهْتَدُونَ بِهَا فِي سَيْرِهِمْ، وَبِمَا خَلَقَ لَهُمْ فِيهِ حِلْيَةً يَلْبَسُونَهَا مِنَ اللَّآلِئِ وَالْجَوَاهِرِ النَّفِيسَةِ الْعَزِيزَةِ الْحَسَنَةِ الثَّمِينَةِ الَّتِي لَا تُوجَدُ إِلَّا فِيهِ، وَبِمَا خَلَقَ فِيهِ مِنَ الدَّوَابِّ الْغَرِيبَةِ، وَأَحَلَّهَا لَهُمْ حَتَّى مَيْتَتَهَا كَمَا قَالَ تَعَالَى: أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ [ الْمَائِدَةِ: 96 ]. وَقَالَ النَّبِيُّ ﷺ: هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ. وَفِي الْحَدِيثِ الْآخَرِ: أُحِلَّتْ لَنَا مَيْتَتَانِ وَدَمَانِ ; السَّمَكُ وَالْجَرَادُ، وَالْكَبِدُ وَالطِّحَالُ. رَوَاهُ أَحْمَدُ، وَابْنُ مَاجَهْ، وَفِي إِسْنَادِهِ نَظَرٌ. وَقَدْ قَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ فِي مُسْنَدِهِ عَنْ أَبِي هُرَيْرَةَ رَفَعَهُ قَالَ: كَلَّمَ اللَّهُ هَذَا الْبَحْرَ الْغَرْبِيَّ، وَكَلَّمَ الْبَحْرَ الشَّرْقِيَّ فَقَالَ لِلْغَرْبِيِّ: إِنِّي حَامِلٌ فِيكَ عِبَادًا مِنْ عِبَادِي فَكَيْفَ أَنْتَ صَانِعٌ بِهِمْ ؟ قَالَ: أُغْرِقُهُمْ. قَالَ: بَأْسُكَ فِي نَوَاحِيكَ. وَحَرَمَهُ الْحِلْيَةَ وَالصَّيْدَ، وَكَلَّمَ هَذَا الْبَحْرَ الشَّرْقِيَّ فَقَالَ: إِنِّي حَامِلٌ فِيكَ عِبَادًا مِنْ عِبَادِي فَمَا أَنْتَ صَانِعٌ بِهِمْ ؟ قَالَ: أَحْمِلُهُمْ عَلَى يَدِي، وَأَكُونُ لَهُمْ كَالْوَالِدَةِ لِوَلَدِهَا. فَأَثَابَهُ الْحِلْيَةَ وَالصَّيْدَ. قَالَ عُلَمَاءُ التَّسْيِيرِ الْمُتَكَلِّمُونَ عَلَى الْعُرُوضِ، وَالْأَطْوَالِ، وَالْبِحَارِ، وَالْأَنْهَارِ، وَالْجِبَالِ، وَالْمِسَاحَاتِ، وَمَا فِي الْأَرْضِ مِنَ الْمُدُنِ وَالْخَرَابِ وَالْعِمَارَاتِ، وَالْأَقَالِيمِ السَّبْعَةِ الْحَقِيقِيَّةِ فِي اصْطِلَاحِهِمْ، وَالْأَقَالِيمِ الْمُتَعَدِّدَةِ الْعُرْفِيَّةِ، وَمَا فِي الْبُلْدَانِ وَالْأَقَالِيمِ مِنَ الْخَوَاصِّ وَالنَّبَاتَاتِ، وَمَا يُوجَدُ فِي كُلِّ قُطْرٍ مِنْ صُنُوفِ الْمَعَادِنِ وَالتِّجَارَاتِ قَالُوا: الْأَرْضُ مَغْمُورَةٌ بِالْمَاءِ الْعَظِيمِ إِلَّا مِقْدَارَ الرُّبْعِ مِنْهَا، وَهُوَ تِسْعُونَ دَرَجَةً، وَالْعِنَايَةُ الْإِلَهِيَّةُ اقْتَضَتِ انْحِسَارَ الْمَاءِ عَنْ هَذَا الْقَدْرِ مِنْهَا ; لِتَعِيشَ الْحَيَوَانَاتُ عَلَيْهِ، وَيَنْبُتَ الزَّرْعُ، وَالثِّمَارُ فِيهِ كَمَا قَالَ تَعَالَى: وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ فَبِأَيِ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ [ الرَّحْمَنِ: 10 - 13 ]. قَالُوا: الْمَعْمُورُ مِنْ هَذَا الْبَادِي مِنْهَا قَرِيبُ الثُّلُثَيْنِ مِنْهُ أَوْ أَكْثَرَ قَلِيلًا وَهُوَ خَمْسٌ وَسِتُّونَ دَرَجَةً قَالُوا: فَالْبَحْرُ الْمُحِيطُ الْغَرْبِيُّ، وَيُقَالُ لَهُ أُوقْيَانُوسُ، وَهُوَ الَّذِي يُتَاخِمُ بِلَادَ الْمَغْرِبِ، وَفِيهِ الْجَزَائِرُ الْخَالِدَاتُ، وَبَيْنَهَا وَبَيْنَ سَاحِلِهِ عَشْرُ دَرَجٍ مَسَافَةُ شَهْرٍ تَقْرِيبًا، وَهُوَ بَحْرٌ لَا يُمْكِنُ سُلُوكُهُ، وَلَا رُكُوبُهُ لِكَثْرَةِ هَيْجِهِ وَاغْتِلَامِهِ وَمَا فِيهِ مِنَ الرِّيَاحِ، وَالْأَمْوَاجِ، وَلَيْسَ فِيهِ صَيْدٌ، وَلَا يُسْتَخْرَجُ مِنْهُ شَيْءٌ، وَلَا يُسَافَرُ فِيهِ لِمَتْجَرٍ وَلَا لِغَيْرِهِ، وَهُوَ آخِذٌ فِي نَاحِيَةِ الْجَنُوبِ حَتَّى يُسَامِتَ الْجِبَالَ الْقُمْرَ، وَيُقَالُ جِبَالُ الْقَمَرِ الَّتِي مِنْهَا أَصْلُ مَنْبَعِ نِيلِ مِصْرَ، وَيَتَجَاوَزُ خَطَّ الِاسْتِوَاءِ، ثُمَّ يَمْتَدُّ شَرْقًا، وَيَصِيرُ جَنُوبِيَّ الْأَرْضِ، وَفِيهِ هُنَاكَ جَزَائِرُ الزَّنْجِ، وَعَلَى سَوَاحِلِهِ خَرَابٌ كَثِيرٌ، ثُمَّ يَمْتَدُّ شَرْقًا، وَشَمَالًا حَتَّى يَتَّصِلَ بِبَحْرِ الصِّينِ وَالْهِنْدِ، ثُمَّ يَمْتَدُّ شَرْقًا حَتَّى يُسَامِتَ نِهَايَةَ الْأَرْضِ الشَّرْقِيَّةِ الْمَكْشُوفَةِ، وَهُنَاكَ بِلَادُ الصِّينِ، ثُمَّ يَنْعَطِفُ فِي شَرْقِ الصِّينِ إِلَى جِهَةِ الشَّمَالِ حَتَّى يُجَاوِزَ بِلَادَ الصِّينِ، وَيُسَامِتَ سَدَّ يَأْجُوجَ وَمَأْجُوجَ، ثُمَّ يَنْعَطِفُ وَيَسْتَدِيرُ عَلَى أَرْضٍ غَيْرِ مَعْلُومَةِ الْأَحْوَالِ، ثُمَّ يَمْتَدُّ مَغْرِبًا فِي شَمَالِ الْأَرْضِ، وَيُسَامِتُ بِلَادَ الرُّوسِ وَيَتَجَاوَزُهَا، وَيَعْطِفُ مَغْرِبًا وَجَنُوبًا، وَيَسْتَدِيرُ عَلَى الْأَرْضِ، وَيَعُودُ إِلَى جِهَةِ الْغَرْبِ، وَيَنْبَثِقُ مِنَ الْغَرْبِيِّ إِلَى مَتْنِ الْأَرْضِ الزُّقَاقِ الَّذِي يَنْتَهِي أَقْصَاهُ إِلَى أَطْرَافِ الشَّامِ مِنَ الْغَرْبِ، ثُمَّ يَأْخُذُ فِي بِلَادِ الرُّومِ حَتَّى يَتَّصِلَ بِالْقُسْطَنْطِينِيَّةِ، وَغَيْرِهَا مِنْ بِلَادِهِمْ. وَيَنْبَعِثُ مِنَ الْمُحِيطِ الشَّرْقِيِّ بِحَارٌ أُخَرُ فِيهَا جَزَائِرُ كَثِيرَةٌ حَتَّى إِنَّهُ يُقَالُ إِنَّ فِي بَحْرِ الْهِنْدِ أَلْفُ جَزِيرَةٍ وَسَبْعُمِائَةِ جَزِيرَةٍ فِيهَا مُدُنٌ وَعِمَارَاتٌ سِوَى الْجَزَائِرِ الْعَاطِلَةِ، وَيُقَالُ لَهَا: الْبَحْرُ الْأَخْضَرُ. فَشَرْقِيُّهُ بَحْرُ الصِّينِ، وَغَرْبِيُّهُ بَحْرُ الْيَمَنِ، وَشَمَالُهُ بَحْرُ الْهِنْدِ، وَجَنُوبِيُّهُ غَيْرُ مَعْلُومٍ. وَذَكَرُوا أَنَّ بَيْنَ بَحْرِ الْهِنْدِ، وَبَحْرِ الصِّينِ جِبَالًا فَاصِلَةً بَيْنَهُمَا، وَفِيهَا فِجَاجٌ تَسْلُكُ الْمَرَاكِبُ بَيْنَهَا يُسَيِّرُهَا لَهُمُ الَّذِي خَلَقَهَا، كَمَا جُعِلَ مِثْلُهَا فِي الْبَرِّ أَيْضًا قَالَ اللَّهُ تَعَالَى: وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ [ الْأَنْبِيَاءِ: 31 ]. وَقَدْ ذَكَرَ بَطْلَيْمُوسُ أَحَدُ مُلُوكِ الْهِنْدِ فِي كِتَابِهِ الْمُسَمَّى بِالْمَجِسْطِي الَّذِي عُرِّبَ فِي زَمَانِ الْمَأْمُونِ، وَهُوَ أَصْلُ هَذِهِ الْعُلُومِ أَنَّ الْبِحَارَ الْمُتَفَجِّرَةَ مِنَ الْمُحِيطِ الْغَرْبِيِّ، وَالشَّرْقِيِّ وَالْجَنُوبِيِّ، وَالشَّمَالِيِّ كَثِيرَةٌ جِدًّا فَمِنْهَا مَا هُوَ وَاحِدٌ، وَلَكِنْ يُسَمَّى بِحَسَبِ الْبِلَادِ الْمُتَاخِمَةِ لَهُ فَمِنْ ذَلِكَ البحار المتفجرة من المحيط الغربي والشرقي والجنوبي والشمالي بَحْرُ الْقُلْزُمِ، وَالْقُلْزُمُ قَرْيَةٌ عَلَى سَاحِلِهِ قَرِيبٌ مِنْ أَيْلَةَ، وَبَحْرُ فَارِسَ، وَبَحْرُ الْخَزَرِ، وَبَحْرُ وَرْنَكَ، وَبَحْرُ الرُّومِ، وَبَحْرُ بَنْطَشَ، وَبَحْرُ الْأَزْرَقِ مَدِينَةٌ عَلَى سَاحِلِهِ، وَهُوَ بَحْرُ الْقَرْمِ أَيْضًا، وَيَتَضَايَقُ حَتَّى يَصُبَّ فِي بَحْرِ الرُّومِ عِنْدَ جَنُوبِيِّ الْقُسْطَنْطِينِيَّةِ، وَهُوَ خَلِيجُ الْقُسْطَنْطِينِيَّةِ ; وَلِهَذَا تُسْرِعُ الْمَرَاكِبُ فِي سَيْرِهَا مِنَ الْقَرْمِ إِلَى بَحْرِ الرُّومِ، وَتُبْطِيءُ إِذَا جَاءَتْ مِنَ الْإِسْكَنْدَرِيَّةِ إِلَى الْقَرْمِ لِاسْتِقْبَالِهَا جَرَيَانَ الْمَاءِ، وَهَذَا مِنَ الْعَجَائِبِ فِي الدُّنْيَا فَإِنَّ كُلَّ مَاءٍ جَارٍ فَهُوَ حُلْوٌ إِلَّا هَذَا، وَكُلُّ بَحْرٍ رَاكِدٍ فَهُوَ مِلْحٌ أُجَاجٌ إِلَّا مَا يُذْكَرُ عَنْ بَحْرِ الْخَزَرِ وَهُوَ بَحْرُ جُرْجَانَ، وَبَحْرُ طَبَرِسْتَانَ أَنَّ فِيهِ قِطْعَةً كَبِيرَةً مَاءً حُلْوًا فُرَاتًا عَلَى مَا أَخْبَرَ بِهِ الْمُسَافِرُونَ عَنْهُ. قَالَ أَهْلُ الْهَيْئَةِ: وَهُوَ بَحْرٌ مُسْتَدِيرُ الشَّكْلِ إِلَى الطُّولِ مَا هُوَ. وَقِيلَ: إِنَّهُ مُثَلَّثٌ كَالْقَلْعِ وَلَيْسَ هُوَ مُتَّصِلًا بِشَيْءٍ مِنَ الْبَحْرِ الْمُحِيطِ بَلْ مُنْفَرِدٌ وَحْدَهُ، وَطُولُهُ ثَمَانُمِائَةِ مِيلٍ، وَعَرْضُهُ سِتُّمِائَةٍ. وَقِيلَ: أَكْثَرُ مِنْ ذَلِكَ، وَاللَّهُ أَعْلَمُ. وَمِنْ ذَلِكَ الْبَحْرُ الَّذِي يَخْرُجُ مِنْهُ الْمَدُّ وَالْجَزْرُ عِنْدَ الْبَصْرَةِ، وَفِي بِلَادِ الْمَغْرِبِ نَظِيرُهُ أَيْضًا يَتَزَايَدُ الْمَاءُ مِنْ أَوَّلِ الشَّهْرِ، وَلَا يَزَالُ فِي زِيَادَةٍ إِلَى تَمَامِ اللَّيْلَةِ الرَّابِعَةَ عَشَرَ مِنْهُ وَهُوَ الْمَدُّ ثُمَّ يَشْرَعُ فِي النَّقْصِ وَهُوَ الْجَزْرُ إِلَى آخِرِ الشَّهْرِ. وَقَدْ ذَكَرُوا تَحْدِيدَ هَذِهِ الْبِحَارِ وَمُبْتَدَاهَا وَمُنْتَهَاهَا. وَذَكَرُوا مَا فِي الْأَرْضِ مِنَ الْبُحَيْرَاتِ الْمُجْتَمِعَةِ مِنَ الْأَنْهَارِ، وَغَيْرِهَا مِنَ السُّيُولِ، وَهِيَ الْبَطَائِحُ. وَذَكَرُوا مَا فِي الْأَرْضِ مِنَ الْأَنْهَارِ الْمَشْهُورَةِ الْكِبَارِ، وَذَكَرُوا ابْتِدَاءَهَا، وَانْتِهَاءَهَا. وَلَسْنَا بِصَدَدِ بَسْطِ ذَلِكَ وَالتَّطْوِيلِ فِيهِ، وَإِنَّمَا نَتَكَلَّمُ عَلَى مَا يَتَعَلَّقُ بِالْأَنْهَارِ الْوَارِدِ ذِكْرُهَا فِي الْحَدِيثِ. وَقَدْ قَالَ اللَّهُ تَعَالَى: اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهَارَ وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ [ إِبْرَاهِيمَ: 32 - 34 ]. فَفِي الصَّحِيحَيْنِ مِنْ طَرِيقِ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا ذَكَرَ سِدْرَةَ الْمُنْتَهَى قَالَ: فَإِذَا يَخْرُجُ مِنْ أَصْلِهَا نَهْرَانِ بَاطِنَانِ، وَنَهْرَانِ ظَاهِرَانِ ; فَأَمَّا الْبَاطِنَانِ فَفِي الْجَنَّةِ، وَأَمَّا الظَّاهِرَانِ فَالنِّيلُ وَالْفُرَاتُ. وَفِي لَفْظٍ فِي الْبُخَارِيِّ " عُنْصُرُهُمَا " أَيْ: مَادَّتُهُمَا أَوْ شَكْلُهُمَا، وَعَلَى صِفَتِهِمَا وَنَعْتِهِمَا، وَلَيْسَ فِي الدُّنْيَا مِمَّا فِي الْجَنَّةِ إِلَّا الْأَسْمَاءُ، وَفِي صَحِيحِ مُسْلِمٍ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: سَيْحَانُ وَجَيْحَانُ وَالْفُرَاتُ وَالنِّيلُ كُلٌّ مِنْ أَنْهَارِ الْجَنَّةِ. وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ رَسُولُ اللَّهِ ﷺ: فُجِّرَتْ أَرْبَعَةُ أَنْهَارٍ مِنَ الْجَنَّةِ الْفُرَاتُ وَالنِّيلُ وَسَيْحَانُ وَجَيْحَانُ. وَهَذَا إِسْنَادٌ صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ. وَكَأَنَّ الْمُرَادَ، وَاللَّهُ أَعْلَمُ، مِنْ هَذَا أَنَّ هَذِهِ الْأَنْهَارَ تُشْبِهُ أَنْهَارَ الْجَنَّةِ فِي صَفَائِهَا وَعُذُوبَتِهَا وَجَرَيَانِهَا، وَمِنْ جِنْسِ تِلْكَ فِي هَذِهِ الصِّفَاتِ، وَنَحْوِهَا كَمَا قَالَ فِي الْحَدِيثِ الْآخَرِ الَّذِي رَوَاهُ التِّرْمِذِيُّ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: الْعَجْوَةُ مِنَ الْجَنَّةِ، وَفِيهَا شِفَاءٌ مِنَ السُّمِّ. أَيْ تُشْبِهُ ثَمَرَ الْجَنَّةِ لَا أَنَّهَا مُجْتَنَاةٌ مِنَ الْجَنَّةِ فَإِنَّ الْحِسَّ يَشْهَدُ بِخِلَافِ ذَلِكَ فَتَعَيَّنَ أَنَّ الْمُرَادَ غَيْرُهُ، وَكَذَا قَوْلُهُ ﷺ: الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَأَبْرِدُوهَا بِالْمَاءِ. وَكَذَا قَوْلُهُ: شِدَّةُ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ. وَهَكَذَا هَذِهِ الْأَنْهَارُ أَصْلُ مَنْبَعِهَا مُشَاهَدٌ مِنَ الْأَرْضِ. نهر النيل أَمَّا النِّيلُ ; وَهُوَ النَّهْرُ الَّذِي لَيْسَ فِي أَنْهَارِ الدُّنْيَا لَهُ نَظِيرٌ فِي خِفَّتِهِ، وَلَطَافَتِهِ، وَبُعْدِ مَسْرَاهُ فِيمَا بَيْنَ مُبْتَدَاهُ إِلَى مُنْتَهَاهُ فَمُبْتَدَاهُ مِنَ الْجِبَالِ الْقُمْرِ أَيِ الْبِيضِ. وَمِنْهُمْ مَنْ يَقُولُ: جِبَالُ الْقَمَرِ بِالْإِضَافَةِ إِلَى الْكَوْكَبِ. وَهِيَ فِي غَرْبِيِّ الْأَرْضِ وَرَاءَ خَطِّ الِاسْتِوَاءِ إِلَى الْجَانِبِ الْجَنُوبِيِّ. وَيُقَالُ: إِنَّهَا حُمْرٌ تَنْبُعُ مِنْ بَيْنِهَا عُيُونٌ، ثُمَّ تَجْتَمِعُ مِنْ عَشْرِ مَسِيلَاتٍ مُتَبَاعِدَةٍ، ثُمَّ تَجْتَمِعُ كُلُّ خَمْسَةٍ مِنْهَا فِي بَحْرٍ، ثُمَّ تَخْرُجُ مِنْهَا أَنْهَارٌ سِتَّةٌ، ثُمَّ تَجْتَمِعُ كُلُّهَا فِي بُحَيْرَةٍ أُخْرَى، ثُمَّ يَخْرُجُ مِنْهَا نَهْرٌ وَاحِدٌ هُوَ النِّيلُ فَيَمُرُّ عَلَى بِلَادِ السُّودَانِ بِالْحَبَشَةِ، ثُمَّ عَلَى النَّوْبَةِ، وَمَدِينَتِهَا الْعُظْمَى دُمْقُلَةَ، ثُمَّ عَلَى أُسْوَانَ، ثُمَّ يَفِدُ عَلَى دِيَارِ مِصْرَ، وَقَدْ تَحَمَّلَ إِلَيْهَا مِنْ بِلَادِ الْحَبَشَةِ زِيَادَاتِ أَمْطَارِهَا، وَاجْتَرَفَ مِنْ تُرَابِهَا، وَهِيَ مُحْتَاجَةٌ إِلَيْهِمَا مَعًا ; لِأَنَّ مَطَرَهَا قَلِيلٌ لَا يَكْفِي زُرُوعَهَا وَأَشْجَارَهَا، وَتُرْبَتَهَا رِمَالٌ لَا تُنْبِتُ شَيْئًا حَتَّى يَجِيءَ النِّيلُ بِزِيَادَتِهِ وَطِينِهِ فَيَنْبُتُ فِيهِ مَا يَحْتَاجُونَ إِلَيْهِ، وَهِيَ مِنْ أَحَقِّ الْأَرَاضِي بِدُخُولِهَا فِي قَوْلِهِ تَعَالَى: أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنْفُسُهُمْ أَفَلَا يُبْصِرُونَ [ السَّجْدَةِ: 27 ]. ثُمَّ يَتَجَاوَزُ النِّيلُ مِصْرَ قَلِيلًا فَيَفْتَرِقُ شَطْرَيْنِ عِنْدَ قَرْيَةٍ عَلَى شَاطِئِهِ يُقَالُ لَهَا شَطَنُوفُ فَيَمُرُّ الْغَرْبِيُّ عَلَى رَشِيدٍ، وَيَصُبُّ فِي الْبَحْرِ الْمَالِحِ، وَأَمَّا الشَّرْقِيُّ فَتَفْتَرِقُ أَيْضًا عِنْدَ جَوْجَرَ فِرْقَتَيْنِ تَمُرُّ الْغَرْبِيَّةُ مِنْهُمَا عَلَى دِمْيَاطَ مِنْ غَرْبِيِّهَا، وَيَصُبُّ فِي الْبَحْرِ، وَالشَّرْقِيَّةُ مِنْهُمَا تَمُرُّ عَلَى أَشْمُونِ طَنَّاحٍ فَيَصُبُّ هُنَاكَ فِي بُحَيْرَةٍ شَرْقِيِّ دِمْيَاطَ يُقَالُ لَهَا بُحَيْرَةُ تَنِّيسَ، وَبُحَيْرَةُ دِمْيَاطَ، وَهَذَا بُعْدٌ عَظِيمٌ فِيمَا بَيْنَ مُبْتَدَاهُ إِلَى مُنْتَهَاهُ ; وَلِهَذَا كَانَ أَلْطَفَ الْمِيَاهِ قَالَ ابْنُ سِينَا: لَهُ خُصُوصِيَّاتٌ دُونَ مِيَاهِ سَائِرِ الْأَرْضِ فَمِنْهَا أَنَّهُ أَبْعَدُهَا مَسَافَةً مِنْ مَجْرَاهُ إِلَى أَقْصَاهُ، وَمِنْهَا أَنَّهُ يَجْرِي عَلَى صُخُورٍ، وَرِمَالٍ لَيْسَ فِيهِ خَزٌّ وَلَا طُحْلُبٌ وَلَا أَوْحَالٌ، وَمِنْهَا أَنَّهُ لَا يَخْضَرُّ فِيهِ حَجَرٌ وَلَا حَصَاةٌ ; وَمَا ذَاكَ إِلَّا لِصِحَّةِ مِزَاجِهِ، وَحَلَاوَتِهِ وَلَطَافَتِهِ، وَمِنْهَا أَنَّ زِيَادَتَهُ فِي أَيَّامِ نُقْصَانِ سَائِرِ الْأَنْهَارِ، وَنُقْصَانَهُ فِي أَيَّامِ زِيَادَتِهَا، وَكَثْرَتِهَا، وَأَمَّا مَا يَذْكُرُهُ بَعْضُهُمْ مِنْ أَنَّ أَصْلَ مَنْبَعِ النِّيلِ مِنْ مَكَانٍ مُرْتَفِعٍ اطَّلَعَ عَلَيْهِ بَعْضُ النَّاسِ فَرَأَى هُنَاكَ هَوْلًا عَظِيمًا، وَجَوَارِيَ حِسَانًا، وَأَشْيَاءَ غَرِيبَةً، وَأَنَّ الَّذِي اطَّلَعَ عَلَى ذَلِكَ لَا يُمْكِنُهُ الْكَلَامُ بَعْدَ هَذَا فَهُوَ مِنْ خُرَافَاتِ الْمُؤَرِّخِينَ، وَهَذَيَانَاتِ الْأَفَّاكِينَ. وَقَدْ قَالَ عَبْدُ اللَّهِ بْنُ لَهِيعَةَ عَنْ قَيْسِ بْنِ الْحَجَّاجِ عَمَّنْ حَدَّثَهُ قَالَ: لَمَّا فُتِحَتْ مِصْرُ أَتَى أَهْلُهَا عَمْرَو بْنَ الْعَاصِ حِينَ دَخَلَ شَهْرُ بَؤُونَةَ مِنْ أَشْهُرِ الْعَجَمِ الْقِبْطِيَّةِ فَقَالُوا: يَا أَيُّهَا الْأَمِيرُ إِنَّ لِنِيلِنَا هَذَا سُنَّةً لَا يَجْرِي إِلَّا بِهَا. فَقَالَ لَهُمْ: وَمَا ذَاكَ قَالُوا: إِذَا كَانَ لِثِنْتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ هَذَا الشَّهْرِ عَمَدْنَا إِلَى جَارِيَةٍ بِكْرٍ بَيْنَ أَبَوَيْهَا فَأَرْضَيْنَا أَبَوَيْهَا، وَجَعَلْنَا عَلَيْهَا مِنَ الْحَلْيِ، وَالثِّيَابِ أَفْضَلَ مَا يَكُونُ، ثُمَّ أَلْقَيْنَاهَا فِي هَذَا النِّيلِ. فَقَالَ لَهُمْ عَمْرٌو: إِنَّ هَذَا لَا يَكُونُ فِي الْإِسْلَامِ، وَإِنَّ الْإِسْلَامَ يَهْدِمُ مَا قَبْلَهُ. فَأَقَامُوا بَؤُونَةَ، وَالنِّيلُ لَا يَجْرِي لَا قَلِيلًا وَلَا كَثِيرًا. وَفِي رِوَايَةٍ فَأَقَامُوا بَؤُونَةَ، وَأَبِيبَ، وَمِسْرَى، وَهُوَ لَا يَجْرِي حَتَّى هَمُّوا بِالْجَلَاءِ، فَكَتَبَ عَمْرٌو إِلَى عُمَرَ بْنِ الْخَطَّابِ بِذَلِكَ فَكَتَبَ إِلَيْهِ عُمَرُ إِنَّكَ قَدْ أَصَبْتَ بِالَّذِي فَعَلْتَ، وَإِنِّي قَدْ بَعَثْتُ إِلَيْكَ بِطَاقَةً دَاخِلَ كِتَابِي هَذَا فَأَلْقِهَا فِي النِّيلِ. فَلَمَّا قَدِمَ كِتَابُهُ أَخَذَ عَمْرٌو الْبِطَاقَةَ فَفَتَحَهَا فَإِذَا فِيهَا: مِنْ عَبْدِ اللَّهِ عُمَرَ أَمِيرِ الْمُؤْمِنِينَ إِلَى نِيلِ مِصْرَ أَمَّا بَعْدُ فَإِنْ كُنْتَ إِنَّمَا تَجْرِي مِنْ قِبَلِ نَفْسِكَ فَلَا تَجْرِ، وَإِنْ كَانَ اللَّهُ الْوَاحِدُ الْقَهَّارُ هُوَ الَّذِي يُجْرِيكَ فَنَسْأَلُ اللَّهَ أَنْ يُجْرِيَكَ. فَأَلْقَى عَمْرٌو الْبِطَاقَةَ فِي النِّيلِ فَأَصْبَحَ يَوْمُ السَّبْتِ، وَقَدْ أَجْرَى اللَّهُ النِّيلَ سِتَّةَ عَشَرَ ذِرَاعًا فِي لَيْلَةٍ وَاحِدَةٍ، وَقَطَعَ اللَّهُ تِلْكَ السُّنَّةَ عَنْ أَهْلِ مِصْرَ إِلَى الْيَوْمِ. نهر الفرات وَأَمَّا الْفُرَاتُ فَأَصْلُهَا مِنْ شَمَالِيِّ أَرْزَنِ الرُّومِ فَتَمُرُّ إِلَى قُرْبِ مَلْطِيَّةَ، ثُمَّ تَمُرُّ عَلَى سُمَيْسَاطَ، ثُمَّ عَلَى إِلْبِيرَةَ قِبْلِيَّهَا، ثُمَّ تُشَرِّقُ إِلَى بَالِسَ، وَقَلْعَةِ جَعْبَرَ، ثُمَّ إِلَى الرَّقَّةِ، ثُمَّ إِلَى الرَّحْبَةِ شَمَالَيَّهَا، ثُمَّ إِلَى عَانَةَ، ثُمَّ إِلَى هِيتَ، ثُمَّ إِلَى الْكُوفَةِ، ثُمَّ تَخْرُجُ إِلَى فَضَاءِ الْعِرَاقِ، وَتَصُبُّ فِي بِطَائِحَ كِبَارٍ أَيْ بُحَيْرَاتٍ، وَتَرُدُّ إِلَيْهَا، وَتَخْرُجُ مِنْهَا أَنْهَارٌ كِبَارٌ مَعْرُوفَةٌ تَصُبُّ فِي الْبَصْرَةِ. نهر سيحون وَأَمَّا سَيْحَانُ، وَيُقَالُ لَهُ سَيْحُونَ أَيْضًا فَأَوَّلُهُ مِنْ بِلَادِ الرُّومِ، وَيَجْرِي مِنَ الشَّمَالِ، وَالْغَرْبِ إِلَى الْجَنُوبِ وَالشَّرْقِ، وَهُوَ غَرْبِيُّ مَجْرَى جَيْحَانَ، وَدُونَهُ فِي الْقَدْرِ، وَهُوَ بِبِلَادِ الْأَرْمَنِ الَّتِي تُعْرَفُ الْيَوْمَ بِبِلَادِ سِيسَ، وَقَدْ كَانَتْ فِي أَوَّلِ الدَّوْلَةِ الْإِسْلَامِيَّةِ فِي أَيْدِي الْمُسْلِمِينَ، فَلَمَّا تَغَلَّبَ الْفَاطِمِيُّونَ عَلَى الدِّيَارِ الْمِصْرِيَّةِ وَمَلَكُوا الشَّامَ وَأَعْمَالَهَا عَجَزُوا عَنْ صَوْنِهَا، مِنَ الْأَعْدَاءِ فَتَغَلَّبَ نِقْفُورُ الْأَرْمَنِيُّ عَلَى هَذِهِ الْبِلَادِ أَعْنِي بِلَادَ سِيسَ فِي حُدُودِ الثَّلَاثِمِائَةِ وَإِلَى يَوْمِنَا هَذَا، وَاللَّهُ الْمَسْؤُولُ عَوْدَهَا إِلَيْنَا بِحَوْلِهِ وَقُوَّتِهِ. ثُمَّ يَجْتَمِعُ سَيْحَانُ وَجَيْحَانُ عِنْدَ أَذَنَةَ فَيَصِيرَانِ نَهْرًا وَاحِدًا، ثُمَّ يَصُبَّانِ فِي بَحْرِ الرُّومِ بَيْنَ إِيَاسَ، وَطَرْسُوسَ. وَأَمَّا جَيْحَانُ، وَيُقَالُ لَهُ جَيْحُونُ أَيْضًا، وَتُسَمِّيهِ الْعَامَّةُ جَاهَانَ، وَأَصْلُهُ فِي بِلَادِ الرُّومِ، وَيَسِيرُ فِي بِلَادِ سِيسَ مِنَ الشَّمَالِ إِلَى الْجَنُوبِ، وَهُوَ يُقَارِبُ الْفُرَاتَ فِي الْقَدْرِ، ثُمَّ يَجْتَمِعُ هُوَ وَسَيْحَانُ عِنْدَ أَذَنَةَ فَيَصِيرَانِ نَهْرًا وَاحِدًا، ثُمَّ يَصُبَّانِ فِي الْبَحْرِ عِنْدَ إِيَاسَ، وَطَرْسُوسَ، وَاللَّهُ أَعْلَمُ. الْمِيَاهِ الَّتِي تُسَمَّى بِالْبُحَيْرَاتِ  : تَشْبِيهًا بِالْبَحْرِ وَلِانْبِسَاطِهَا وَخُرُوجِهَا عَنْ حُدُودِ الْأَنْهَارِ كَبَطَائِحِ الْبَصْرَةِ الْمُتَّصِلَةِ بِدِجْلَةَ، وَبُحَيْرَةِ طَبَرِيَّةَ بِدِمَشْقَ، وَبُحَيْرَةِ بَنَوَاسَ، وَالْمَاءُ الْمُسْتَطِيلُ بِعُمْقِ أَنْطَاكِيَةَ، وَمِيَاهُ الْأَوْدِيَةِ الَّتِي يَسْكُنُ فِيهَا، وَمَاءُ الْمَطَرِ وَمَذَاوِبُ الثُّلُوجِ، وَلَا يَقِفُ أَحَدٌ عَلَى عَدَدِهَا.

    ✧ On the seas and rivers Allah, exalted is He, said: And He it is Who has subjected the sea, that you may eat from it tender flesh and extract from it ornaments which you wear, and you see the ships plowing through it, and that you may seek of His bounty, and that perhaps you will give thanks. And He has cast into the earth firmly set mountains, lest it shift with you, and rivers and paths, that perhaps you may be guided, and landmarks, and by the stars they are guided. Is He who creates like one who does not create? Then will you not remember? And if you count the favor of Allah, you could not enumerate it. Indeed, Allah is Forgiving and Merciful [al-Naḥl: 14–18]. And He, exalted is He, said: And not alike are the two seas: this one fresh and sweet, pleasant to drink, and that one salty and bitter, and from each you eat tender flesh and extract ornaments which you wear, and you see the ships plowing through it, that you may seek of His bounty, and that perhaps you will give thanks [Fāṭir: 12]. And He, exalted is He, said: And He it is Who has released the two seas, this one fresh and sweet, and that one salty and bitter, and He placed between them a barrier and a forbidding partition [al-Furqān: 53]. And He, exalted is He, said: He released the two seas, meeting; between them is a barrier, they do not transgress [al-Raḥmān: 19–20]. The meaning of 'the two seas' is: the salty, bitter sea, which is the ujāj, and the sweet sea, which is these rivers flowing between the regions of the lands for the benefit of the servants, as said by Ibn Jurayj and more than one of the imams. And He, exalted is He, said: And of His signs are the ships in the sea like mountains. If He wills, He causes the wind to become still, and they remain motionless on its back. Indeed in that are signs for everyone patient and grateful. Or He causes them to perish for what they have earned, and He pardons much [al-Shūrā: 32–34]. And He, exalted is He, said: Do you not see that the ships run through the sea by the favor of Allah, that He may show you of His signs? Indeed in that are signs for everyone patient and grateful. And when waves cover them like canopies, they call upon Allah, sincere to Him in religion. But when He delivers them to the land, some of them are moderate. And none rejects Our signs except every treacherous ingrate [Luqmān: 31–32]. And He, exalted is He, said: Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the ships which run through the sea with what benefits people, and what Allah has sent down from the sky of rain, giving life thereby to the earth after its death, and dispersing therein every moving creature, and the directing of the winds and the clouds controlled between the sky and the earth, are signs for a people who use reason [al-Baqarah: 164]. So He, exalted is He, bestowed favor upon His servants by what He created for them of seas and rivers. The encompassing sea surrounds all the ends of the earth, and what breaks out from it in its sides is all salty of taste, bitter. In this is a great wisdom for the health of the air; for if it were sweet, the atmosphere would stink and the air would become corrupt, because of the great animals that die in it, which would lead to the destruction of the children of Adam and the corruption of their livelihoods. Thus the consummate wisdom required that it be of this description for this benefit. For this reason, when the Messenger of Allah ﷺ was asked about the sea, he said: "It is the purifier, its water is pure, its dead are lawful." As for the rivers, wisdom required that their water be sweet, fresh, flowing, pleasant, palatable to drinkers. He made them flowing, moving, causing them to spring forth in one land and driving them to another as provision for the servants. Among them are great and among them are small, according to need and benefit. The scholars of astronomy and geography have spoken about the enumeration of the seas and great rivers, the origins of their sources, and where their courses end, with speech containing wisdom and indications of the power of the Creator, exalted is He, and that He acts by choice and wisdom. The kindled sea His saying, exalted is He: And by the kindled sea [al-Ṭūr: 6]. There are two sayings about it. One of them is that the meaning is the sea that is beneath the Throne, mentioned in the ḥadīth of the wild goats, and that it is above the seven heavens, between its lowest and highest part as between one heaven and another. It is the one from which rain descends before the resurrection, so that bodies are revived from their graves. This saying is the choice of al-Rabīʿ b. Anas. The second is that 'the sea' is a generic noun encompassing all the seas on earth, and this is the saying of the majority. They differed about the meaning of 'the kindled sea.' It was said: the filled one. It was said: it will become on the Day of Resurrection a blazing fire surrounding the people of the standing place, as we mentioned in the commentary from ʿAlī b. Abī Ṭālib, Ibn ʿAbbās, and others. It was said: the meaning is the restrained, held back, guarded one, prevented from overflowing and submerging the earth and those upon it, so they would drown. This was narrated by al-Wālibī from Ibn ʿAbbās, and it is the saying of al-Suddī and others. It is supported by the ḥadīth narrated by Imam Aḥmad: from ʿUmar b. al-Khaṭṭāb, from the Messenger of Allah ﷺ, who said: "There is no night in which the sea does not loom over them three times, asking Allah, mighty and majestic, for permission to burst upon them, and Allah, mighty and majestic, restrains it." This is among His favors, exalted is He, upon His servants, that He restrained the evil of the sea from overwhelming them and subjected it to carry their ships so that they might reach distant regions for trade and other purposes, and guided them in it by what He created in the sky and the earth of stars and mountains, which He made as landmarks by which they are guided in their travel, and by what He created for them in it of ornaments they wear, of pearls and precious, rare, beautiful, valuable gems that are found only in it, and by the strange creatures He created in it, and made them lawful to them, even its dead, as He, exalted is He, said: Lawful to you is game from the sea and its food [al-Māʾidah: 96]. The Prophet ﷺ said: "It is the purifier, its water is pure, its dead are lawful." And in another ḥadīth: "Two dead things and two bloods have been made lawful to us: fish and locusts, and liver and spleen." Narrated by Aḥmad and Ibn Mājah, and in its chain there is discussion. Al-Ḥāfiẓ Abū Bakr al-Bazzār said in his Musnad, from Abū Hurayrah, raised to the Prophet: Allah spoke to this western sea and spoke to the eastern sea. He said to the western one: "I am placing in you servants of Mine. How will you treat them?" It said: "I will drown them." He said: "Your might is in your edges." And He deprived it of ornaments and game. And He spoke to this eastern sea and said: "I am placing in you servants of Mine. How will you treat them?" It said: "I will carry them on my hand, and be to them like a mother to her child." So He rewarded it with ornaments and game. The scholars of geography who speak about latitudes, longitudes, seas, rivers, mountains, areas, and what is on the earth of cities, ruins, habitations, and the seven true climes in their terminology, and the multiple customary climes, and the characteristics and plants in the lands and climes, and what is found in each region of types of minerals and trade, said: The earth is submerged by the great water except about a quarter of it, which is ninety degrees. The divine providence required the recession of water from this amount of it so that animals might live on it and crops and fruits might grow in it, as He, exalted is He, said: And the earth He laid down for the creatures. In it are fruits, and date palms with sheaths, and grain with husk, and fragrant plants. So which of the favors of your Lord will you deny? [al-Raḥmān: 10–13]. They said: the inhabited part of this exposed land is nearly two-thirds of it or a little more, which is sixty-five degrees. They said: The encompassing western sea is called Oqiyānūs, and it is the one adjacent to the lands of the Maghrib. In it are the Eternal Isles, and between them and its coast are ten degrees, a distance of about a month. It is a sea that cannot be crossed or sailed because of its frequent turbulence, its raging, and the winds and waves in it. There is no game in it, nothing is extracted from it, and it is not traveled for trade or anything else. It goes toward the south until it faces the Qumr mountains, also called the Mountains of the Moon, from which the source of the Nile of Egypt originates, and it crosses the equator, then extends eastward and becomes the southern part of the earth. There are the islands of the Zanj, and on its shores is much ruin. Then it extends east and north until it connects with the Sea of China and India. Then it extends east until it faces the end of the exposed eastern earth, where the lands of China are. Then it turns east of China toward the north until it passes the lands of China and faces the dam of Gog and Magog. Then it turns and circles around a land of unknown conditions, then extends westward in the north of the earth and faces the lands of the Rūs and passes them, then turns west and south and circles around the earth and returns to the western direction. From the western sea there breaks out into the body of the land the strait whose farthest end reaches the borders of Syria from the west, then it enters the lands of the Byzantines until it connects with Constantinople and other of their lands. From the eastern ocean arise other seas with many islands, such that it is said that in the Indian Sea there are one thousand seven hundred islands with cities and habitations, apart from the desolate islands. It is called the Green Sea. Its east is the Sea of China, its west is the Sea of Yemen, its north is the Indian Sea, and its south is unknown. They mentioned that between the Indian Sea and the Sea of China are separating mountains, and in them are passes through which ships travel, guided by the One who created them, just as similar ones were made on land. Allah, exalted is He, said: And We placed in the earth firmly set mountains, lest it shift with them, and We made therein passes as paths, that perhaps they may be guided [al-Anbiyāʾ: 31]. Ptolemy, one of the kings of India, mentioned in his book called the Almagest, which was translated into Arabic in the time of al-Maʾmūn, and it is the origin of these sciences, that the seas bursting from the western, eastern, southern, and northern ocean are very many. Among them is what is one sea, but it is named according to the lands adjacent to it. Among those are: the Sea of Qulzum, and Qulzum is a village on its coast near Aylah; the Persian Sea; the Caspian Sea; the Sea of Warnak; the Sea of the Romans; the Sea of Bunṭush; and the Blue Sea, a city on its coast, and it is also the Sea of al-Qirm. It narrows until it pours into the Sea of the Romans south of Constantinople, and that is the Gulf of Constantinople. For this reason ships speed in their travel from al-Qirm to the Sea of the Romans, and slow down when coming from Alexandria to al-Qirm because they face the flow of the water. This is among the wonders of the world, for every flowing water is sweet except this one, and every stagnant sea is salty and bitter, except what is mentioned about the Caspian Sea, which is the Sea of Jurjān and the Sea of Ṭabaristān, that in it is a large portion of sweet, fresh water, as travelers have reported about it. The scholars of astronomy said: It is circular in shape, tending toward length. It was said: it is triangular like a sail, and it is not connected to any part of the encompassing sea, but stands alone. Its length is eight hundred miles, and its width is six hundred. It was said: more than that, and Allah knows best. Among those is the sea from which the tide and ebb come at Basra, and in the lands of the Maghrib there is its counterpart. The water increases from the beginning of the month and does not cease increasing until the completion of the fourteenth night, which is the tide, then it begins to decrease, which is the ebb, until the end of the month. They mentioned the delimitation of these seas, their beginnings and ends. They mentioned the lakes on the earth formed by rivers and other streams, which are the marshlands. They mentioned the famous great rivers on the earth, and mentioned their beginnings and ends. We are not in the process of elaborating on that at length. We speak only about the rivers whose mention occurs in the ḥadīth. Allah, exalted is He, said: Allah is He who created the heavens and the earth and sent down rain from the sky and brought forth thereby fruits as provision for you, and subjected for you the ships to run through the sea by His command, and subjected for you the rivers, and subjected for you the sun and the moon, constant in motion, and subjected for you the night and the day, and gave you of all that you asked of Him. And if you count the favor of Allah, you could not enumerate it. Indeed, mankind is most unjust and ungrateful [Ibrāhīm: 32–34]. In the two Ṣaḥīḥs, from the path of Qatādah, from Anas b. Mālik, from Mālik b. Ṣaʿṣaʿah: that the Messenger of Allah ﷺ, when he mentioned the Lote Tree of the Utmost Boundary, said: "Then two hidden rivers and two visible rivers emerge from its root. As for the hidden ones, they are in Paradise; as for the visible ones, they are the Nile and the Euphrates." In a wording in al-Bukhārī: "their source," meaning their substance or their form, and upon their description and attribute; and in this world there is nothing of what is in Paradise except the names. In Ṣaḥīḥ Muslim, from Abū Hurayrah, that the Messenger of Allah ﷺ said: "Sayḥān and Jayḥān and the Euphrates and the Nile, each is from the rivers of Paradise." Imam Aḥmad said, with his chain from Abū Hurayrah, that the Messenger of Allah ﷺ said: "Four rivers were made to burst forth from Paradise: the Euphrates, the Nile, Sayḥān, and Jayḥān." This is a sound chain according to the condition of Muslim. It seems that the meaning, and Allah knows best, is that these rivers resemble the rivers of Paradise in their clarity, sweetness, and flowing, and are of the same kind as those in these qualities and the like, just as he said in another ḥadīth narrated by al-Tirmidhī, from Abū Hurayrah, that the Messenger of Allah ﷺ said: "The ʿajwah date is from Paradise, and in it is a cure for poison." That is, it resembles the fruit of Paradise, not that it is gathered from Paradise, for sensory perception testifies to the contrary, so it is established that something else is meant. Likewise his saying ﷺ: "Fever is from the heat of Hell, so cool it with water." And likewise his saying: "The intensity of heat is from the heat of Hell." Thus these rivers, the origin of their source is observable from the earth. The Nile River As for the Nile, it is the river that has no equal among the rivers of the world in its lightness, subtlety, and the length of its course between its beginning and its end. Its beginning is from the Qumr mountains, meaning the white ones. Some say: the Mountains of the Moon, in relation to the celestial body. They are in the west of the earth beyond the equator toward the southern side. It is said that they are red, and springs gush from among them, then they gather from ten widely separated channels, then each five of them gather into a sea, then six rivers emerge from them, then all of them gather into another lake, then a single river emerges from it, which is the Nile. It passes through the lands of the Sudan in Abyssinia, then Nubia and its great city Dumqulah, then Aswān, then it arrives at the lands of Egypt, having carried to it from the lands of Abyssinia the increases of its rains and swept from its soil, and Egypt needs both, because its rain is little and does not suffice its crops and trees, and its soil is sand that does not grow anything until the Nile comes with its increase and its mud, and then grows what they need. It is among the lands most deserving to be included in His saying, exalted is He: Have they not seen that We drive water to the barren land and bring forth thereby crops of which their cattle and they themselves eat? Then will they not see? [al-Sajdah: 27]. Then the Nile passes Egypt a little and splits into two branches at a village on its bank called Shaṭanūf. The western branch passes by Rashīd and pours into the salty sea. As for the eastern branch, it also splits at Jawjar into two branches: the western one of them passes by Damietta on its west and pours into the sea, and the eastern one of them passes by Ashmūn Ṭannāḥ and pours there into a lake east of Damietta called the Lake of Tinnīs and the Lake of Damietta. This is a great distance between its beginning and its end, and for this reason it is the subtlest of waters. Ibn Sīnā said: It has special properties not found in other waters of the earth. Among them is that it is the farthest in distance from its source to its end. Among them is that it flows over rocks and sands with no silk, algae, or mud in it. Among them is that no stone or pebble becomes green in it, and that is only because of the soundness of its temperament, its sweetness, and its subtlety. Among them is that its increase is in the days when other rivers decrease, and its decrease is in the days of their increase and abundance. As for what some mention, that the source of the Nile is from an elevated place that some people observed and saw there great terror, beautiful maidens, and strange things, and that whoever observed that cannot speak afterward, that is from the myths of historians and the ravings of fabricators. ʿAbd Allāh b. Lahīʿah said, from Qays b. al-Ḥajjāj, from someone who narrated to him: When Egypt was conquered, its people came to ʿAmr b. al-ʿĀṣ when the month of Baʾūnah of the Coptic non-Arab months entered and said: "O commander, our Nile has a custom without which it does not flow." He said to them: "And what is that?" They said: "When twelve nights have passed of this month, we take a virgin girl between her parents, we satisfy her parents, and we put on her the best ornaments and clothes, then we cast her into this Nile." ʿAmr said to them: "This cannot be in Islam, for Islam demolishes what preceded it." So they stayed through Baʾūnah, and the Nile did not flow, neither little nor much. In another narration: They stayed through Baʾūnah, Abīb, and Misrā, and it did not flow, until they were about to depart. ʿAmr wrote to ʿUmar b. al-Khaṭṭāb about that. ʿUmar wrote to him: "You have done right in what you did. I have sent you a card inside this letter of mine, so throw it into the Nile." When his letter arrived, ʿAmr took the card and opened it, and in it was: "From the servant of Allah ʿUmar, Commander of the Faithful, to the Nile of Egypt. Now then, if you flow of your own accord, then do not flow; but if Allah, the One, the Subduer, is the one who makes you flow, then we ask Allah to make you flow." ʿAmr threw the card into the Nile, and by Saturday morning, Allah had made the Nile flow sixteen cubits in a single night, and Allah cut off that custom from the people of Egypt until this day. The Euphrates River As for the Euphrates, its origin is from the north of Arzan al-Rūm. It passes near Malaṭyah, then passes by Sumaysāṭ, then by Ilbīrah to its south, then goes east to Bālis, Qalʿat Jaʿbar, then to al-Raqqah, then to al-Raḥbah to its north, then to ʿĀnah, then to Hīt, then to Kufa, then it emerges into the open space of Iraq and pours into great marshlands, that is, lakes, and returns to them, and from them emerge great, well-known rivers that pour into Basra. The Sayḥān River As for Sayḥān, also called Sayḥūn, its beginning is from the lands of the Romans. It flows from the north and west to the south and east. It is west of the course of Jayḥān and lesser in size. It is in the lands of Armenia, known today as the lands of Sīs. In the early Islamic state, it was in the hands of the Muslims. When the Fāṭimids gained control over the Egyptian lands and took Syria and its provinces, they were unable to protect it from enemies, so Nikephoros the Armenian took control of these lands, meaning the lands of Sīs, around the year three hundred, and it has remained so until this day. We ask Allah to return it to us by His might and power. Then Sayḥān and Jayḥān meet at Adhanah and become one river, then pour into the Sea of the Romans between Iyās and Ṭarsūs. As for Jayḥān, also called Jayḥūn, and the common people call it Jāhān, its origin is in the lands of the Romans, and it runs in the lands of Sīs from north to south. It is close to the Euphrates in size, then it and Sayḥān meet at Adhanah and become one river, then pour into the sea at Iyās and Ṭarsūs, and Allah knows best. On the waters called lakes They are called so by way of comparison with the sea, and because of their expanse and their going beyond the limits of rivers, such as the marshlands of Basra connected to the Tigris, the Lake of Tiberias near Damascus, the Lake of Banawās, the elongated water at the depth of Antioch, the waters of valleys where people dwell, rainwater, and snowmelt, of which no one can count the number.

11. Tarikh (al-Tabari) 19No grade recorded

    قَالَ اللَّهُ تَعَالَى: اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآيَاتِ لَعَلَّكُمْ بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ وَهُوَ الَّذِي مَدَّ الْأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا وَمِنْ كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ يُغْشِي اللَّيْلَ النَّهَارَ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَى بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِي الْأُكُلِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ [ الرَّعْدِ: 2 - 4 ]. وَقَالَ تَعَالَى: أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ لَكُمْ مِنَ السَّمَاءِ مَاءً فَأَنْبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَا أَإِلَهٌ مَعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ أَمَّنْ جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرِينِ حَاجِزًا أَإِلَهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ [ النَّمْلِ: 60، 61 ]. وَقَالَ تَعَالَى: هُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً لَكُمْ مِنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِنْ كُلِّ الثَّمَرَاتِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ [ النَّحْلِ: 10 - 13 ]. فَذَكَرَ تَعَالَى مَا خَلَقَ فِي الْأَرْضِ مِنَ الْجِبَالِ، وَالْأَشْجَارِ، وَالثِّمَارِ، وَالسُّهُولِ، وَالْأَوْعَارِ، وَمَا خَلَقَ مِنْ صُنُوفِ الْمَخْلُوقَاتِ مِنَ الْجَمَادَاتِ، وَالْحَيَوَانَاتِ فِي الْبَرَارِي، وَالْقِفَارِ، وَالْبِحَارِ مَا يَدُلُّ عَلَى عَظَمَتِهِ وَقُدْرَتِهِ وَحِكْمَتِهِ وَرَحْمَتِهِ بِخَلْقِهِ، وَمَا سَهَّلَ لِكُلِّ دَابَّةٍ مِنَ الرِّزْقِ الَّذِي هِيَ مُحْتَاجَةٌ إِلَيْهِ فِي لَيْلِهَا وَنَهَارِهَا، وَصَيْفِهَا وَشِتَائِهَا، وَصَبَاحِهَا وَمَسَائِهَا كَمَا قَالَ تَعَالَى: وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِي كِتَابٍ مُبِينٍ [ هُودٍ: 6 ]. وَقَدْ رَوَى الْحَافِظُ أَبُو يَعْلَى عَنْ عُمَرَ بْنِ الْخَطَّابِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: خَلَقَ اللَّهُ أَلْفَ أُمَّةٍ مِنْهَا سِتُّمِائَةٍ فِي الْبَحْرِ، وَأَرْبَعُمِائَةٍ فِي الْبَرِّ، وَأَوَّلُ شَيْءٍ يَهْلِكُ مِنْ هَذِهِ الْأُمَمِ الْجَرَادُ فَإِذَا هَلَكَ تَتَابَعَتْ مِثْلَ النِّظَامِ إِذَا قُطِعَ سِلْكُهُ. وَقَالَ تَعَالَى: وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ [ الْأَنْعَامِ: 38 ].

    ✧ Allah, exalted is He, said: “It is Allah who raised the heavens without pillars that you see, then He ascended upon the Throne and subjected the sun and the moon, each running for an appointed term. He directs the matter; He details the signs that perhaps you may be certain of meeting your Lord. And it is He who spread the earth and placed therein mountains and rivers, and from every fruit He made therein two kinds. He causes the night to cover the day. Indeed in that are signs for a people who reflect. And in the earth are neighboring tracts and gardens of grapevines and crops and palm trees, growing in clusters and not in clusters, watered with one water, but We make some of them exceed others in [quality of] fruit. Indeed in that are signs for a people who reason” (Al-Raʿd 13:2–4). And He, exalted is He, said: “Is He [not better] who created the heavens and the earth and sent down for you rain from the sky, causing to grow thereby gardens of joyful beauty which you could not [have had the power] to grow their trees? Is there a deity with Allah? Rather, they are a people who ascribe equals [to Him]. Is He [not better] who made the earth a stable ground and placed within it rivers and made for it mountains and placed between the two seas a barrier? Is there a deity with Allah? Rather, most of them do not know” (Al-Naml 27:60–61). And He, exalted is He, said: “It is He who sends down rain from the sky; from it is drink and from it is vegetation in which you pasture [animals]. He causes to grow for you thereby crops, olives, palm trees, grapevines, and from every fruit. Indeed in that is a sign for a people who reflect. And He has subjected for you the night and day and the sun and moon, and the stars are subjected by His command. Indeed in that are signs for a people who reason. And whatever He has created for you on the earth of varying colors. Indeed in that is a sign for a people who remember” (Al-Naḥl 16:10–13). Thus He, exalted is He, mentioned what He created on the earth of mountains, trees, fruits, plains, and rugged terrains, and what He created of the varieties of creatures of inanimate things and animals in the deserts, wastelands, and seas, which indicate His greatness, power, wisdom, and mercy toward His creation, and what He made easy for every beast of the provision it needs in its night and day, its summer and winter, its morning and evening, as He, exalted is He, said: “And there is no creature on the earth but that upon Allah is its provision, and He knows its settlement and its depository. All is in a clear register” (Hūd 11:6). Al-Ḥāfiẓ Abū Yaʿlā narrated from ʿUmar b. al-Khaṭṭāb, who said: I heard the Messenger of Allah ﷺ say: “Allah created a thousand nations, of which six hundred are in the sea and four hundred are on land. The first of these nations to perish will be the locusts; when they perish, they will follow one another like the beads of a necklace when its string is cut.” And He, exalted is He, said: “And there is no creature on the earth nor bird that flies with its wings except [that they are] nations like you. We have not neglected in the Book a thing. Then to their Lord they will be gathered” (Al-Anʿām 6:38).

12. Tarikh (al-Tabari) 20No grade recorded

    أَجْنَاسِ الطَّيْرِ وَحَيَوَانِ الْبَرِّ وَالْبَحْرِ جَمِيعُ أَجْنَاسِ الطَّيْرِ وَجَمِيعُ دَوَابِّ الْأَرْضِ كَانَتْ مُنْتَشِرَةً فِي الْأَرْضِ وَالْهَوَاءِ وَالْبِحَارِ قَبْلَ آدَمَ عَلَيْهِ السَّلَامُ  . قَالَ وَهْبُ بْنُ مُنَبِّهٍ: فَأُرِي حَمْلَ الْبَحْرِ النَّسْرَ، قَالَ: يَا خَطِيبَ الطَّيْرِ أَحَدَثَ حَدَثٌ، قَالَ: نَعَمْ، خُلِقَ خَلْقٌ مِنْ أَمْرِهِ كَذَا مِنْ صِفَتِهِ كَذَا يُضَعِّفُهُ - يَعْنِي آدَمَ - غَيْرَ أَنَّهُ أُعْطِيَ الرِّفْقَ، فَقَالَ: وَيْحَكَ إِنَّهُ مَنْ أُعْطِيَ الرِّفْقَ اسْتَتَرَ لَكَ مِنَ السَّمَاءِ وَاسْتَخْرَجَنِي مِنَ الْبَحْرِ. قَالَ سَعِيدُ بْنُ جُبَيْرٍ: لَمَّا أُهْبِطَ آدَمُ إِلَى الْأَرْضِ كَانَ فِيهَا نَسْرٌ فِي الْبَرِّ، وَحُوتٌ فِي الْبَحْرِ، وَسَيَأْتِي هَذَا الْحَدِيثُ فِي انْهِبَاطِ آدَمَ.

    ✧ All kinds of birds and land and sea animals All kinds of birds and all the beasts of the earth were spread across the land, the air, and the seas before Adam ﷺ. Wahb b. Munabbih said: The sea's burden, the vulture, was shown [it]. He said: "O orator of the birds, has some event occurred?" It said: "Yes. A creature has been created from whose affair is such-and-such and from whose description is such-and-such. It will weaken him—meaning Adam—except that he has been given gentleness." So he said: "Woe to you! Indeed, the one who is given gentleness will be concealed from you from the sky, and He will bring me out of the sea." Saʿīd b. Jubayr said: When Adam was brought down to the earth, there was in it a vulture on the land and a whale in the sea, and this report will come later in the descent of Adam.

13. Tarikh (al-Tabari) 21No grade recorded

    طَرَفٍ مِنْ عَجَائِبِ مَا فِي الْأَرْضِ   عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: مِنَ الْعَجَائِبِ الَّتِي وُصِفَتْ فِي الدُّنْيَا أَرْبَعُ: مَنَارَةُ الإِسْكَنْدَرِيَّةِ  ، عَلَيْهَا مِرْآَةٌ مِنْ حَدِيدٍ يَقْعُدُ الْقَاعِدُ تَحْتَهَا قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَيَرَى مَنْ بِالْقُسْطَنْطِينِيَّةِ وَبَيْنَهَا عَرْضُ الْبَحْرِ، وَسَوْدَانِيٌّ مِنْ نُحَاسٍ عَلَى قَضِيبٍ مِنْ نُحَاسٍ عَلَى الْبَابِ الشَّرْقِيِّ بِرُومِيَّةَ، فَإِذَا كَانَ أَوَانُ الزَّيْتُونِ صَفَّرَ ذَلِكَ السَّوْدَانِيُّ صُفْرَةً فَلَا تَبْقَى سَوْدَانِيَّةٌ تَطِيرُ إِلَّا جَاءَتْ مَعَهَا بِثَلَاثِ زَيْتُونَاتٍ فِي رِجْلَيْهَا، وَزَيْتُونَةٍ فِي مِنْقَارِهَا فَأَلْقَتْهُ عَلَى ذَلِكَ السَّوْدَانِيِّ فَيَحْمِلُهُ أَهْلُ رُومِيَّةَ فَيَعْصِرُونَ مَا يَكْفِيهِمْ لِسُرُجِهِمْ وَإِدَامِهِمْ إِلَى الْعَامِ الْمُقْبِلِ. وَرَجُلٌ مِنْ نُحَاسٍ بِأَرْضِ الْيَمَنِ مَا بَيْنَ الشَّجَرِ مَادًّا يَدَهُ إِلَى وَرَاءَ  كَأَنَّهُ يَقُولُ: لَيْسَ وَرَائِي مَذْهَبٌ وَلَا مَسْلَكٌ، وَهُوَ أَرْضٌ رَجْرَاجَةٌ لَا تَسْتَقِرُّ عَلَيْهَا الْأَقْدَامُ، غَزَاهَا ذُو الْقَرْنَيْنِ فِي سَبْعِينَ أَلْفًا، فَخَرَجَ عَلَيْهِمْ نَمْلٌ كَنْجَاتِيٌّ، وَكَانَتِ النَّمْلَةُ تَخْطَفُ الْفَارِسَ عَنْ سَرْجِهِ. وَبَطَّةٌ مِنْ نُحَاسٍ بَيْنَ عَمُودٍ مِنْ نُحَاسٍ فِيمَا بَيْنَ الْهِنْدِ وَالصِّينِ  بِأَرْضٍ يُقَالُ لَهَا كُثَارُ، فَإِذَا كَانَ يَوْمُ عَاشُورَاءَ، شَرِبَتِ الْبَطَّةُ مِنَ الْمَاءِ حَاجَتَهَا، وَمَدَّتْ مِنْقَارَهَا فَيُفِيضُ مِنْ فِيهَا الْمَاءُ مَا يَكْفِيهِمْ لِزُرُوعِهِمْ وَمَوَاشِيهِمْ إِلَى الْعَامِ الْمُقْبِلِ. وعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو عَنِ الْعَجَائِبِ الَّتِي وُضِعَتْ فِي الدُّنْيَا  أَرْبَعُ: مِرْآَةٌ كَانَتْ مُعَلَّقَةً بِمَنَارَةِ الْإِسْكَنْدَرِيَّةِ فَكَانَ الْجَالِسُ يَجْلِسُ تَحْتَهَا فَيَرَى [مَنْ] بِالْقُسْطَنْطِينِيَّةِ وَبَيْنَهَا عَرْضُ الْبَحْرِ، وَعَمُودٌ مِنْ نُحَاسٍ بِأَرْضِ رُومِيَّةَ فَإِذَا كَانَ لِقَاطُ الزَّيْتُونِ لَمْ يَبْقَ سُودَانِيَّةً إِلَّا جَاءَتْ إِلَيْهِ بِثَلَاثِ زَيْتُونَاتٍ فَيَعْصِرُهَا أَهْلُ رُومِيَّةَ لإِدَامِهِمْ وَمَصَابِيحِهِمْ، وَفَرَسٌ مِنْ نُحَاسٍ عَلَيْهِ رَاكِبٌ مِنْ نُحَاسٍ بِأَرْضِ طُلَيْلَةَ قَرِيبَةٌ مِنْ قُرَى الْأَنْدَلُسِ مِنْ خَلْفِهَا بِأَرْضٍ رَجْرَاجَةٍ لَا يَطَأُ عَلَيْهَا أَحَدٌ إِلَّا ابْتَلَعَهُ، وَالْفَرَسُ قَافِلٌ بِيَدِهِ هَكَذَا مَكْتُوبٌ فِي جَبْهَتِهِ لَيْسَ وَرَائِي مَسْلَكٌ، وَعَمُودٌ مِنْ نُحَاسٍ عَلَيْهِ شَجَرَةٌ مِنْ نُحَاسٍ تَمْثَالُ عَادٍ، فَإِذَا كَانَ أَشْهُرُ الْحُرُمِ هَطَلَ مِنْهَا الْمَاءُ فَمُلِئَ مِنْهُ الْحِيَاضُ وَيَشْرَبُ النَّاسُ مِنْهُ وَسَقَطُوا ظُهُورَهُمْ فَإِذَا تَصَرَّمَتْ أَشْهُرُ الْحُرُمِ انْقَطَعَ ذَلِكَ عَنْهُمْ. وعَنْ أَبِي مُدْرِكٍ السَّعْدِيِّ، قَالَ: أَتَيْتُ طُلَيْلَةَ مِنْ وَرَاءِ الْأَنْدَلُسِ فَرَأَيْتُ صَنَمَيْنِ مِنْ نُحَاسٍ رُءُوسُهُمَا فِي الْهَوَاءِ قَائِمَيْنِ عَلَى رِجْلٍ وَاحِدَةٍ كُلُّ وَاحِدٍ مِنْهَا وَاضِعٌ كَفَّهُ الْيُسْرَى بَيْنَ عَيْنَيْهِ مَكْتُوبٌ: لَيْسَ خَلْفِي مَسْلَكٌ. قَالَ: وَقَدْ أَخْبَرَنِي أُنَاسٌ مِنْ أَهْلِ تِلْكَ النَّاحِيَةِ أَنَّ ذَا سَرْحٍ الْمَلِكُ سَارَ فِي الْجُمُوعِ حَتَّى وَصَلَ إِلَى تِلْكَ النَّاحِيَةِ، فَخَرَجَ عَلَيْهِ خَلْقٌ يُشْبِهُ النَّمْلَ، وَإِنْ كَانَتِ الدَّابَّةُ مِنْ تِلْكَ الدَّوَابِّ لَتَخْطِفُ بِرِجْلَيْهَا رَجُلَيْنِ وَتَأْخُذُ الرَّجُلَ مَعَ بَقَرَةٍ مَعَهُ فَتَحْمِلُهُ فَمَا يَقْدِرُ عَلَى نَفْسِهِ، فَلَمَّا رَأَى ذَلِكَ ذُو سَرْحٍ الْمَلِكُ انْصَرَفَ بِالْجَمْعِ. عجائب بأرض مصر وَقَدْ ذَكَرَ بَعْضُ الْعُلَمَاءِ فِي الْعَجَائِبِ: أَنَّهُ بِأَرْضِ مِصْرَ أُسْطُوَانَتَانِ مِنْ بَقَايَا أَسَاطِينَ  كَانَتْ هُنَاكَ فِي رَأْسِ كُلِّ أُسْطُوَانَةٍ طَوْقٌ مِنْ نُحَاسٍ يَقْطُرُ مِنْ إِحْدَاهُمَا مَاءٌ مِنْ تَحْتِ الطَّوْقِ إِلَى نِصْفِ الْأُسْطُوَانَةِ لَا يُجَاوِزُهُ وَلَا يَنْقَطِعُ قَطْرُهُ لَيْلًا وَنَهَارًا وَمَوْضِعُهُ مِنَ الْأُسْطُوَانَةِ أَخْضَرُ رَطْبٌ. وَالْهَرَمَتَانِ بِمِصْرَ سُمْكُ كُلِّ وَاحِدٍ مِنْهُمَا أَرْبَعُمِائَةِ ذِرَاعٍ طُولًا فِي أَرْبَعِمِائَةِ ذِرَاعٍ عَرْضًا كُلَّمَا ارْتَفَعَ الْبِنَاءُ دَقَّ، وَهُمَا مِنْ رُخَامٍ وَمَرْمَرٍ مَكْتُوبٌ عَلَيْهَا طِبٌّ وَسِحْرٌ وَتَحْتَ ذَلِكَ مَكْتُوبٌ: "إِنِّي بَنْيَتُهَا بِمُلْكِي فَمَنْ يَدَّعِي قُوَّةً فِي مُلْكِهِ فَلْيَهْدِمْهَا فَإِنَّ الْهَدْمُ أَيْسَرُ مِنَ الْبِنَاءِ". قَالَ أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ جَعْفَرٍ: وَبَلَغَنَا أَنَّهُمْ قَدَرُوا فَإِذَا خَرَاجُ الدُّنْيَا مِرَارًا كَثِيرَةً لَا يَقُومُ بِهَدْمِهَا. وَيُقَالُ إِنَّهُ مَا مِنْ بِنَاءٍ بِالْحِجَارَةِ أَبْهَى مِنْ كَنِيسَةِ حِمْصَ، وَلَا بِنَاءٌ بِالْآجُرِّ وَالْجِصِّ أَبْهَى مِنْ إِيوَانِ كِسْرَى بِالْمَدَائِنِ، وَلَا مَنَارَةٌ أَعْجَبُ مِنْ مَنَارَةِ الْإِسْكَنْدَرِيَّةِ، وَلَا بِنَاءٌ بِالْحِجَارَةِ أَحْكَمُ وَلَا أَبْهَى مِنْ شَاذِرْوَانَ تَسْتُرَ لِأَنَّهَا بِالصَّخْرِ وَأَعْمِدَةِ الْحَدِيدِ وَطَاطِ الرَّصَاصِ. وَأَعْجَبُ مِنْ هَذَا كُلِّهُ سَدُّ ذِي الْقَرْنَيْنِ الَّذِي أَمَدَّهُ اللَّهُ لِبِنَائِهِ،. من العجائب بصقلية وَمِنَ الْعَجَائِبِ: نَارٌ بِصِقِلِّيَةَ تَجِيءُ بِالْهِنْدِ وَبِالْأَنْدَلُسِ تُشْعَلُ فِي حِجَارَةٍ  وَلَا يُمْكِنُ أَنْ يُوقَدَ مِنْهَا. وَأَهْلُ الْيَمَنِ يُمْطَرُونَ فِي الصَّيْفِ، وَلَيْسَ بِصِقِلِّيَةَ نَمْلٌ. وَمِنَ الْعَجَائِبِ: بَيْتَانِ وُجِدَا بِالْأَنْدَلُسِ عِنْدَ فَتْحِهَا فِي مَدِينَةِ الْمُلُوكِ، فَفُتِحَ أَحَدُ الْبَيْتَيْنِ وَهُوَ بَيْتُ الْمَالِ، فَوُجِدَ فِيهِ أَرْبَعَةٌ وَعِشْرُونَ تَاجًا عِدَّةَ مُلُوكِهِمْ، لَا يُدْرَى مَا قِيمَةُ التَّاجِ مِنْهَا، وَعَلَى كُلِّ تَاجٍ اسْمُ صَاحِبِهِ وَمَبْلَغُ سِنِّهِ وَكَمْ مَلَكَ مِنَ السِّنِينَ وَوُجِدَ فِيهِ مَائِدَةُ سُلَيْمَانَ بْنِ دَاوُدَ. وَوُجِدَ عَلَى الْبَيْتِ الْآخَرِ أَرْبَعَةٌ وَعِشْرُونَ قُفْلًا، كَانَ كُلَّمَا مَلَكَ مَلِكٌ مِنْهُمْ زَادَ قُفْلًا، وَلَا يَدْرُونَ مَا فِي الْبَيْتِ، فَلَمَّا مَلَكَ آخِرُ مُلُوكِهِمْ قَالَ: لَا بُدَّ لِي مِنْ أَنْ أَعْرِفَ مَا فِي هَذَا الْبَيْتِ، وَتَوَهَّمَ أَنَّ فِيهِ مَالًا، فَاجْتَمَعَتْ إِلَيْهِ الْأَسَاقِفَةُ وَالشَّمَامِسَةُ وَأَعْظَمُوا ذَلِكَ وَسَأَلُوهُ أَنْ يَأْخُذَ بِمَا فَعَلَهُ الْمُلُوكُ قَبْلَهُ فَأَبَى، وَقَالَ: انْظُرْ مَا تَحْطِبُ عَلَى مَالِكَ مِنْ مَالٍ يُظَنُّ أَنَّهُ فِيهِ فَنَحْنُ نَدْفَعُهُ إِلَيْكَ مِنْ أَمْوَالِنَا فَلَا تَفْتَحُهُ. فَعَصَاهُمْ وَفَتَحَ الْبَابَ، فَإِذَا فِيهِ تَصَاوِيرُ الْعَرَبِ عَلَى خُيُولِهِمْ بِعَمَائِمِهِمْ وَنِعَالِهِمْ وَقِسِيِّهِمْ وَنَبْلِهِمْ، فَدَخَلَتِ الْعَرَبُ جَزِيرَةَ الْأَنْدَلُسِ فِي السَّنَةِ الَّتِي فَتَحَ فِيهَا الْبَابَ. وَوَجَدَ قُتَيْبَةَ بْنُ مُسْلِمٍ بِمَدِينَةٍ تُدْعَى بَيْكَنْدَ قُدُورًا عِظَامًا يُصْعَدُ إِلَيْهَا بِسَلَالِيمَ. وعن حُمَيْدًا دِهْقَانَ الْفَلُّوجَةِ السُّفْلَى، وَكَانَ عُمَرُ قَدْ فَرَضَ لَهُ فِي أَلْفَيْ مَعَ عِدَّةٍ مِنَ الدَّهَاقِينِ، قَالَ: كَانَ بِبَابِلَ سَبْعَ مَدَائِنَ فِي كُلِّ مَدِينَةٍ أُعْجُوبَةٌ لَيْسَتْ فِي الْأُخْرَى،  وَكَانَ فِي الْمَدِينَةِ الْأَوْلَى الَّتِي مِنْهَا مَلِكُهَا تِمْثَالُ الْأَرْضِ جَمِيعًا فَإِذَا أَتَوْا عَلَيْهِ بِعَيْنِ أَهْلِ مَمْلَكَتِهِ بِخَرَاجِهَا خَرَقَ أَنْهَارَهَا عَلَيْهِمْ فَعُرِفَتْ حَيْثُ كَانَتْ فَلَا يَسْتَطِيعُونَ لَهَا سَدًّا حَتَّى يُؤَدُّونَ مَا عَلَيْهِمْ فَإِذَا سَدَّهَا عَلَيْهِمْ فِي تَمَاثِيلِهِمُ انْسَدَّتْ فِي بِلَادِهِمْ. وَفِي الْمَدِينَةِ الثَّانِيَةِ حَوْضٌ فَإِذَا أَرَادَ الْمَلِكُ أَنْ يَجْمَعَهُمْ لِطَعَامِهِمْ إِلَى مَنْ أَحَبَّ مِنْهُمْ بِمَا لَا أُحِبُّ مِنَ الْأَشْرِبَةِ نَصَبَهُ فِي ذَلِكَ الْحَوْضِ، فَاخْتَلَطَ جَمِيعًا، ثُمَّ تَقَدَّمَ السُّقَاةُ فَأَخَذُوا الْآنِيَةَ، فَمَنْ صَبَّ فِي إِنَائِهِ تِنِّينًا صَارَ فِي شَرَابِهِ الَّذِي جَارِيهِ. وَفِي الْمَدِينَةِ الثَّالِثَةِ طَبْلٌ إِذَا غَابَ مِنْ أَهْلِهَا غَائِبٌ فَأَرَادُوا أَنْ يَعْلَمُوا أَحَيٌّ هُوَ أَمْ مَيِّتٌ أَتَوُا الطَّبْلَ فَضَرَبُوهُ، فَإِنْ كَانَ حَيًّا صَوَّتَ الطَّبْلُ، وَإِنْ كَانَ مَيِّتًا لَمْ يُسْمَعْ لَهُ صَوْتٌ. وَفِي الْمَدِينَةِ الرَّابِعَةِ: مِرْآةٌ مِنْ حَدِيدٍ، إِذَا غَابَ الرَّجُلُ عَنْ أَهْلِهِ فَأَحَبُّوا أَنْ يَعْلَمُوا حَالَهُ كَيْفَ هُوَ، أَتَوُا الْمِرْآةَ فَنَظَرُوا فِيهَا فَأَبْصَرُوهُ عَلَى حَالِهِ الَّتِي هُوَ عَلَيْهَا. وَفِي الْمَدِينَةِ الْخَامِسَةِ: أَوَزَّةٌ مِنْ نُحَاسٍ إِذَا دَخَلَ الْمَدِينَةَ غَرِيبٌ صَوَّتَتْ صَوْتًا فَسَمِعَهُ جَمِيعُ أَهْلِ الْمُدُنِ فَيُعْلَمُ أَنَّهُ دَخَلَهَا غَرِيبٌ. وَفِي الْمَدِينَةِ السَّادِسَةِ: قَاضِيَانِ جَالِسَانِ عَلَى الْمَاءِ فَيَجِيءُ الْمُحِقُّ وَالْمُبْطِلُ، فَيَمْشِي الْمُحِقُّ عَلَى الْمَاءِ حَتَّى يَجْلِسَ مَعَ الْقَاضِي وَيُغْمَسُ الْمُبْطِلُ فِي الْمَاءِ. وَفِي الْمَدِينَةِ السَّابِعَةِ: شَجَرَةٌ لَا تُظِلُّ إِلَّا سَاقَهَا فَإِنْ جَلَسَ تَحْتَهَا رَجُلٌ إِلَى أَلْفٍ أَظَلَّتْهُمْ، وَإِنْ زَادَ وَاحِدٌ جُعِلُوا كُلُّهُمْ فِي الشَّمْسِ.

    ✧ A portion of the wonders that are in the earth From ʿAbd Allāh b. ʿAmr, who said: Among the wonders that have been described in the world are four: the lighthouse of Alexandria, upon which is an iron mirror; a person sitting beneath it before sunrise and before sunset can see those in Constantinople, despite the breadth of the sea between them; and a black man of brass upon a rod of brass at the eastern gate of Rome, so when the season of olives comes, that black figure turns yellow, and no black woman flies but that she comes bearing three olives in her feet and one olive in her beak, and casts them upon that black figure, and the people of Rome take them and press enough for their lamps and their relish until the coming year. And a man of brass in the land of Yemen, among the trees, stretching his hand behind him as if to say: "There is no way or path behind me." It is a quaking land upon which feet cannot stand. Dhū al-Qarnayn raided it with seventy thousand, and ants like leather shields came out against them; an ant would snatch a rider from his saddle. And a duck of brass between a column of brass in the land between India and China, in a land called Kuthār. On the day of ʿĀshūrāʾ, the duck drinks its fill of water and extends its beak, and from its mouth water flows sufficient for their crops and their livestock until the coming year. And from ʿAbd Allāh b. ʿAmr, concerning the wonders that have been placed in the world, four: a mirror that was suspended on the lighthouse of Alexandria, so the seated one would sit beneath it and see those in Constantinople, despite the breadth of the sea between them; and a column of brass in the land of Rome, so when the gathering of olives comes, no black woman remains but that she comes to it with three olives, and the people of Rome press them for their relish and their lamps; and a horse of brass with a rider of brass upon it in the land of Ṭulaylah, near the villages of al-Andalus, behind which is a quaking land that no one treads upon but that it swallows him, and the horse is turning back with its hand thus, written on its forehead: "There is no way behind me"; and a column of brass upon which is a tree of brass, the likeness of ʿĀd. When the sacred months come, water pours from it, and the cisterns are filled, and people drink from it and lay down on their backs. When the sacred months end, that ceases from them. And from Abū Mudrik al-Saʿdī, who said: I came to Ṭulaylah beyond al-Andalus and saw two idols of brass, their heads in the air, standing on one leg, each of them placing its left palm between its eyes, written: "There is no way behind me." He said: People from that region informed me that Dhū Sarḥ the king marched with his hosts until he reached that region, and creatures resembling ants came out against him. A beast from those beasts would snatch two men with its legs and would take a man along with a cow he had and carry him off, and he could not control himself. When Dhū Sarḥ the king saw that, he turned back with the host. Wonders in the land of Egypt Some scholars have mentioned among the wonders: that in the land of Egypt there are two columns from the remnants of columns that were there, on the top of each column is a collar of brass from one of which water drips from beneath the collar to the middle of the column, not exceeding it, and its dripping never ceases night or day, and its place on the column is green and moist. And the two pyramids in Egypt: the elevation of each of them is four hundred cubits in length and four hundred cubits in width; the higher the building rises, the narrower it becomes. They are of marble and alabaster, inscribed upon them with medicine and magic, and beneath that is written: "I built them with my kingdom, so let whoever claims strength in his kingdom demolish them, for demolition is easier than building." Abū al-Ḥusayn Aḥmad b. Jaʿfar said: It has reached us that they estimated that the revenue of the world many times over would not suffice to demolish them. It is said that there is no building of stone more splendid than the church of Ḥimṣ, no building of baked brick and plaster more splendid than the īwān of Kisrā at al-Madāʾin, no lighthouse more wonderful than the lighthouse of Alexandria, and no building of stone more solid or more splendid than the shādhurwān of Tustar, for it is of rock, iron columns, and sheets of lead. More wonderful than all of this is the dam of Dhū al-Qarnayn which God aided him in building. Among the wonders of Sicily Among the wonders: a fire in Sicily that comes from India and al-Andalus; it is kindled in stones and cannot be lit from them. The people of Yemen receive rain in summer, and there are no ants in Sicily. Among the wonders: two houses found in al-Andalus at its conquest, in the city of the kings. One of the two houses was opened, and it was the treasury: in it were found twenty-four crowns, the number of their kings, the value of any one of which is unknown. On each crown was the name of its owner, his age, and how many years he reigned. In it was found the table of Solomon b. David. On the other house were found twenty-four locks; each time one of their kings ruled, he added a lock, and they did not know what was in the house. When the last of their kings reigned, he said: "I must know what is in this house," and he imagined that it contained wealth. The bishops and deacons gathered to him, and they deemed it momentous and asked him to follow what the kings before him had done, but he refused. They said: "Consider what you would heap upon your wealth from wealth that is thought to be in it, and we will give it to you from our own wealth, so do not open it." He disobeyed them and opened the door, and behold, in it were images of the Arabs upon their horses, with their turbans, their sandals, their bows, and their arrows. The Arabs entered the peninsula of al-Andalus in the year in which he opened the door. And Qutaybah b. Muslim found in a city called Baykand huge cauldrons that were climbed up to with ladders. From Ḥumayd, the dihqān of lower al-Fallūjah — and ʿUmar had assigned him a stipend of two thousand along with a number of the dihqāns — he said: In Babylon there were seven cities, in each city a wonder not found in the others. In the first city, where their king was, there was a representation of the entire earth. When they brought before it the leaders of his kingdom with its land tax, it broke open its rivers upon them, so the land was known as it was, and they could not dam them until they paid what they owed. When it closed them upon them in their images, they closed in their lands. In the second city was a basin. When the king wanted to gather them for their food, for whomever of them he wished, with whatever drinks I do not love, he set it in that basin, and it all mixed together. Then the cupbearers came forward and took the vessels, and whoever poured into his vessel a dragon, it became in the drink of the one he contended with. In the third city was a drum. When one of its people was absent and they wanted to know whether he was alive or dead, they came to the drum and struck it; if he was alive, the drum sounded, and if he was dead, no sound was heard from it. In the fourth city was an iron mirror. When a man was absent from his family and they wanted to know his condition and how he was, they came to the mirror and looked into it and saw him in the state he was in. In the fifth city was a goose of brass. When a stranger entered the city, it made a sound that all the people of the cities heard, and it was known that a stranger had entered it. In the sixth city were two judges sitting upon the water. The truthful and the false would come, and the truthful would walk upon the water until he sat with the judge, while the false would be plunged into the water. In the seventh city was a tree that shaded no one but its trunk. If up to a thousand men sat beneath it, it shaded them, but if one more was added, they were all placed in the sun.

14. Tarikh (al-Tabari) 22No grade recorded

    أَوَّلِ مَنْ سَكَنَ الْأَرْضَ أَوَّلُ مَنْ سَكَنَ الْأَرْضَ الْجِنُّ  ، وَمَا زَالُوا يُعَمِّرُونَ الْأَرْضَ وَيَعْبُدُونَ اللَّهَ -عَزَّ وَجَلَّ- حَتَّى طَالَ عَلَيْهِمُ الْأَمَدُ، فَيَتَنَاوَلُ بَعْضُهُمْ بَعْضًا، فَنَهَاهُمْ بَعْضُ مُلُوكِهِمْ، وَاسْمُهُ يُوسُفُ، وَيُقَالُ إِنَّهُ كَانَ نَبِيًّا، وَلَا يَثْبُتُ مِثْلُ هَذَا، فَأَرْسَلَ اللَّهُ عَلَيْهِمْ جُنْدًا مِنَ الْمَلَائِكَةِ فِيهِمْ إِبْلِيسُ، فَأَجْلَوْهُمْ عَنِ الْأَرْضِ. وَرَوَى الضَّحَّاكُ عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ الْجِنُّ سُكَّانَ الْأَرْضِ، وَالْمَلَائِكَةُ سُكَّانَ السَّمَاءِ، وَهُمْ عُمَّارُهَا، لِكُلِ سَمَاءٍ مَلَائِكَةٌ، وَلِكُلِ أَهْلِ سَمَاءٍ صَلَاةٌ وَتَسْبِيحٌ وَدُعَاءٌ، فَكُلُّ أَهْلِ سَمَاءٍ أَشَدُّ عِبَادَةً وَأَكْثَرُ دُعَاءً وَصَلَاةً وَتَسْبِيحًا مِنَ الَّذِينَ تَحْتَهُمْ. وَقَدْ قَالَ بَعْضُ الْعُلَمَاءُ: عَمَّرُوا الْأَرْضَ أَلْفَيْ سَنَةٍ. وَقَالَ بَعْضُهُمْ: أَرْبَعِينَ سَنَةً. وعَنِ ابْنِ عَبَّاسٍ، قَالَ: إِنَّ الْكِلَابَ مِنَ الْجِنِّ، وَهِيَ مِنْ ضُعَفَاءِ الْجِنِّ. وَقَدْ رَوَى أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "إِنَّ اللَّهَ لَعَنَ شَيْطَانَ الْجِنِّ فَمَسَخَهُمْ دَوَابَّ فِي الْأَرْضِ فَهِيَ هَذِهِ الْكِلَابُ السُّودُ، وَهِيَ الْجِنُّ".

    ✧ THE FIRST TO INHABIT THE EARTH The first to inhabit the earth were the jinn. They continued to populate the earth and worship Allah (Mighty and Majestic) until a long time passed over them, and they began to attack one another. One of their kings, whose name was Yūsuf, forbade them; and it is said that he was a prophet, though such a thing is not established. Then Allah sent against them an army of angels, among them Iblīs, and they drove them away from the earth. Al-Ḍaḥḥāk narrated from Ibn ʿAbbās that he said: The jinn were the inhabitants of the earth, and the angels were the inhabitants of the heaven, and they were its dwellers; for every heaven there were angels, and for every people of a heaven there was prayer, glorification, and supplication; and every people of a heaven were more intense in worship and more abundant in supplication, prayer, and glorification than those below them. Some scholars said: They populated the earth for two thousand years. Others said: forty years. From Ibn ʿAbbās, he said: Dogs are from the jinn, and they are among the weak jinn. Abū Hurayrah narrated from the Prophet ﷺ that he said: "Allah cursed the satans of the jinn and transformed them into beasts on the earth; so they are these black dogs, and they are the jinn."

15. Tarikh (al-Tabari) 23No grade recorded

    سُكَّانِ الْأَرْضِ رَوَى عُمَرُ بْنُ الْخَطَّابِ ؓ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "إِنَّ اللَّهَ تَعَالَى خَلَقَ أَلْفَ أُمَّةٍ، سِتُّمِائَةٍ مِنْهَا فِي الْبَحْرِ وَأَرْبَعُمِائَةٍ فِي الْبَرِّ"  . وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: إِنَّ لِلَّهِ تَعَالَى ثَمَانِيَةَ عَشَرَ أَلْفَ عَالَمٍ الدُّنْيَا مِنْ ذَلِكَ وَاحِدٌ. وَقَالَ أَبُو الْعَالِيَةِ: الْجِنُّ عَالَمٌ وَالْإِنْسُ عَالَمٌ، وَسِوَى ذَلِكَ ثَمَانِيَةَ عَشَرَ أَلْفَ عَالَمٍ مِنَ الْمَلَائِكَةِ عَلَى الْأَرْضِ، وَالْأَرْضُ أَرْبَعُ زَوَايَا كُلُّ زَاوِيَةٍ مِنْهَا أَرْبَعَةُ آلَافٍ وَخَمْسُمِائَةِ عَالَمٍ خَلَقَهُمُ اللَّهُ لِعِبَادَتِهِ. عَنْ عُثْمَانَ بْنِ أَبِي دَهْرَسٍ، قَالَ: بَلَغَنِي أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "إِنَّ بِهَذَا الْمَغْرِبِ أَرْضًا بَيْضَاءَ مَسِيرَةٌ لِلشَّمْسِ أَرْبَعِينَ سَنَةً بِهَا خَلْقٌ مِنْ خَلْقِ اللَّهِ لَمْ يَعْصُوا اللَّهَ طَرْفَةَ عَيْنٍ"، قَالُوا: فَأَيْنَ الشَّيْطَانُ عَنْهُمْ؟ قَالَ: "مَا تَدْرُونَ خُلِقَ الشَّيْطَانُ أَمْ لَمْ يُخْلَقْ"، قَالُوا: وَمِنْ وَرَاءِ آَدَمَ هُمْ؟ قَالَ: "وَمَا تَدْرُونَ خُلِقَ آدَمُ أَمْ لَمْ يُخْلُقْ".

    ✧ The Inhabitants of the Earth ʿUmar b. al-Khaṭṭāb ؓ narrated from the Prophet ﷺ that he said: "Indeed, Allah, the Exalted, created a thousand nations, six hundred of them in the sea and four hundred on land." Wahb b. Munabbih said: Verily, Allah, the Exalted, has eighteen thousand worlds; this world is but one of them. Abū al-ʿĀliyah said: The jinn are one world, mankind is another world, and besides that there are eighteen thousand worlds of angels upon the earth. And the earth has four corners, in each corner of which are four thousand five hundred worlds which Allah created for His worship. From ʿUthmān b. Abī Dahras, who said: It has reached me that the Messenger of Allah ﷺ said: "Truly, in this west there is a white land, a journey of the sun for forty years, wherein are creatures from the creation of Allah who have not disobeyed Allah for the blink of an eye." They said: "So where is Satan in relation to them?" He said: "You do not know whether Satan has been created or not yet created." They said: "And are they from the progeny of Adam?" He said: "And you do not know whether Adam has been created or not yet created."

16. Tarikh (al-Tabari) 24No grade recorded

    مَنْ مَلَكَ الْأَرْضَ كُلَّهَا قَدْ رُوِّينَا فِي الْحَدِيثِ عَنْ مُجَاهِدٍ أَنَّهُ قَالَ: مَلَكَ الْأَرْضَ أَرْبَعَةُ أَنْفُسٍ  : مُؤْمِنَانِ وَكَافِرَانِ، فَأَمَّا الْمُؤْمِنَانِ فَسُلَيْمَانُ بْنُ دَاوُدَ، وَذُو الْقَرْنَيْنِ، وَأَمَّا الْكَافِرَانِ فَبُخْتُ نَصَّرَ، وَنُمْرُودُ. وَقَدْ حَكَى أَبُو الْحُسَيْنِ بْنُ جَعْفَرٍ الْمُنَادِي، أَنَّ هِشَامَ بْنَ مُحَمَّدٍ، وَالشَّرْقِيُّ بْنُ قَطَامِيٍّ، قَالَا: مَلَكَ الدُّنْيَا كُلَّهَا مِنَ الْجِنِّ وَالْإِنْسِ ثَمَانِيَةٌ: فَثَلَاثَةٌ مِنْهُمْ مِنْ وَلَدِ جَانٍّ: جُيُومَرْثُ، وَبَعْضُهُمْ يَقُولُ جُيُومَرْبُ بِالْبَاءِ، ثُمَّ مَلَكَهَا بَعْدَهُ طُهُمُورَثُ، ثُمَّ مَلَكَهَا مِنْ بَعْدِهِ ابْنُهُ أُوشَنْجُ، فَخَلَقَ اللَّهُ تَعَالَى آدَمَ عَلَى عَهْدٍ أُوشَنْجَ، وَكَانَ أَوَّلُ مَنْ مَلَكَ الدُّنْيَا مِنْ أَوْلَادِ آدَمَ  جَمْشَادُ بْنُ بُونْجَهَانَ مِنْ وَلَدِ قَابِيلَ، وَكَانَ يَقْطَعُ الدُّنْيَا كُلَّ يَوْمٍ كَمَا تَقْطَعُهَا الشَّمْسُ، يُضْحِي بِالْمُشْرِقِ وَيُمْسِي بِالْمَغْرِبِ، مَلَكَهَا بَيْنَ آدَمَ وَنُوحٍ. وَالثَّانِي: نَمْرُودُ بْنُ كَنْعَانَ بْنِ حَامِ بْنِ نُوحٍ. وَالثَّالِثُ: بُوَارَسْبُ، وَهُوَ الضَّحَّاكُ بْنُ الْآهُبُوبِ. وَالرَّابِعُ سُلَيْمَانُ. وَالْخَامِسُ ذُو الْقَرْنَيْنِ. قُلْتُ: وَإِذَا أُضِيفَ نَصَّرُ صَارُوا سِتَّةً إِلَّا أَنَّ هَذَا الْقَوْلَ لَا أَرَاهُ ثَابِتًا. وَسَنَذْكُرُ جُيُومَرْثَ، وَطُهُمُورَثَ فِي أَوْلَادِ آدَمَ.

    ✧ Who Possessed the Entire Earth It has been narrated to us in a ḥadīth from Mujāhid that he said: Four persons possessed the earth: two believers and two disbelievers. As for the two believers, they are Sulaymān b. Dāwūd and Dhū al-Qarnayn, and as for the two disbelievers, they are Bukht Naṣṣar and Nimrūd. Abū al-Ḥusayn b. Jaʿfar al-Munādī related that Hishām b. Muḥammad and al-Sharqī b. Qaṭāmī said: Eight persons possessed the whole world from among the jinn and mankind. Three of them were from the progeny of Jānn: Juyūmarth—and some say Juyūmarb, with a bāʾ—then after him Ṭuhūmurath possessed it, then after him his son Awshanj possessed it. Allah Almighty created Adam during the era of Awshanj. The first of the children of Adam to possess the world was Jamshād b. Būnjahān, from the progeny of Qābīl. He used to traverse the whole world every day just as the sun traverses it, arriving in the east in the forenoon and in the west in the evening. He possessed it between Adam and Nūḥ. The second was Nimrūd b. Kanʿān b. Ḥām b. Nūḥ. The third was Buwārasb, who is al-Ḍaḥḥāk b. al-Āhubūb. The fourth was Sulaymān. The fifth was Dhū al-Qarnayn. I say: If Naṣṣar is added, they become six, but I do not consider this statement to be firmly established. We will mention Juyūmarth and Ṭuhūmurath among the children of Adam.

17. Tarikh (al-Tabari) 25No grade recorded

    ذِكْرِ جَهَنَّمَ قَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: النَّارُ فِي الْأَرْضِ. وَمَا يَدُلُّ عَلَى أَنَّ النَّارَ فِي الْأَرْضِ مَا أَخْبَرَنَاهُ هِبَةُ اللَّهِ بْنُ مُحَمَّدٍ، بسنده عَنْ أَبِي هُرَيْرَةَ، قَالَ: كُنَّا عِنْدَ رَسُولِ اللَّهِ ﷺ يَوْمًا فَسَمِعْنَا وَجْبَةً، فَقَالَ النَّبِيُّ ﷺ: "أَتَدْرُونَ مَا هَذَا؟"، قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: "هَذَا حَجَرٌ أُرْسِلَ فِي جَهَنَّمَ مُنْذُ سَبْعِينَ خَرِيفًا، فَالْآنَ انْتَهَى إِلَى قَعْرِهَا". انْفَرَدَ بِإِخْرَاجِهِ مُسْلِمٌ. فَإِنْ [قِيلَ]: كَيْفَ تَكُونُ جَهَنَّمُ فِي الْأَرْضِ  ، وَقَدْ رَآهَا رَسُولُ اللَّهِ ﷺ لَيْلَةَ الْمِعْرَاجِ؟ فَجَوَابُهُ مِنْ وَجْهَيْنِ، أَحَدُهُمَا: أَنَّهُ رَآهَا فِي الْأَرْضِ فِي طَرِيقِهِ إِلَى بَيْتِ الْمَقْدِسِ. وَقَدْ رُوِّينَا عَنْ عُبَادَةَ بْنِ الصَّامِتِ أَنَّهُ رُئِيَ عَلَى سُورِ بَيْتِ الْمَقْدِسِ الشَّرْقِيِّ يَبْكِي، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: هَاهُنَا أَخْبَرَنَا رَسُولُ اللَّهِ ﷺ أَنَّهُ رَأَى جَهَنَّمَ. وَالثَّانِي: أَنَّهُ لَا يَمْتَنِعُ فِي الْقُدْرَةِ أَنْ يَرَى جَهَنَّمَ فِي الْأَرْضِ وَهُوَ فِي السَّمَاءِ وَقَدْ بَكَى لَهُ بَيْتُ الْمَقْدِسِ وَهُوَ بِمَكَّةَ فَوَصَفَهُ لِلْقَوْمِ. فَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: " أُوقِدَ عَلَى النَّارِ أَلْفَ سَنَةٍ حَتَّى احْمَرَّتْ، ثُمَّ أُوقِدَ عَلَيْهَا أَلْفَ سَنَةٍ حَتَّى اسْوَدَّتْ فَهِيَ سَوْدَاءُ مُظْلِمَةٌ"  . وَعَنِ ابْنِ عَبَّاسٍ، قَالَ رَسُولُ اللَّهِ ﷺ: "لَوْ أَنَّ قَطْرَةً مِنَ الزَّقُّومِ قَطَرَتْ فِي الْأَرْضِ لَأَمَرَّتْ عَلَى أَهْلِ الدُّنْيَا مَعِيشَتَهُمْ فَكَيْفَ بِمَنْ هُوَ طَعَامُهُ وَلَيْسَ لَهُ طَعَامٌ غَيْرُهُ". وعن ابْنُ جُرَيْجٍ فِي قَوْلِهِ تَعَالَى: لَهَا سَبْعَةُ أَبْوَابٍ أَوَّلُهَا جَهَنَّمُ، ثُمَّ لَظًى، ثُمَّ الْحُطَمَةُ، ثُمَّ السَّعِيرُ، ثُمَّ السَّقَرُ، ثُمَّ الْجَحِيمُ، وَفِيهَا أَبُو جَهْلٍ، ثُمَّ الْهَاوِيَةُ  . وعن ابْنُ عَبَّاسٍ: أَتَدْرِي مَا سِعَةُ جَهَنَّمَ  ؟ قُلْتُ: لَا، قَالَ: إِنَّ بَيْنَ شَحْمَةِ أُذُنِ أَحَدِهِمْ وَبَيْنَ عَاتِقِهِ مَسِيرَةَ سَبْعِينَ خَرِيفًا يَجْرِي فِيهَا أَوْدِيَةُ الْقَيْحِ وَالدَّمِ، قُلْتُ لَهُ: أَنْهَارٌ، قَالَ: لَا بَلْ أَوْدِيَةٌ. قَالَ كَعْبٌ: الْفَلَقُ بَيْتٌ فِي النَّارِ إِذَا فُتِحَ صَاحَ مِنْهُ جَمِيعُ أَهْلِ النَّارِ. وَقَالَ أَبُو الْمُثَنَّى الْأَمْلُوكِيُّ: إِنَّ فِي النَّارِ أَقْوَامًا يُرْبُطُونَ بِنَوَاعِيرَ مِنْ نَارٍ  يَدُورُ بِهِمْ مَلَكَ النَّوَاعِيرِ، مَا لَهُمْ فِيهَا رَاحَةٌ وَلَا فَتْرَةٌ.

    ✧ Mention of Jahannam ʿAbd Allāh b. Salām said: The Fire is in the earth. What indicates that the Fire is in the earth is what Hibat Allāh b. Muḥammad informed us, with his chain of transmission, from Abū Hurayrah, who said: We were with the Messenger of God ﷺ one day when we heard a crash, and the Prophet ﷺ said, "Do you know what this is?" We said, "God and His Messenger know best." He said, "This is a stone that was thrown into Jahannam seventy autumns ago, and it has now reached its bottom." Muslim alone transmitted it. If it is said: How can Jahannam be in the earth when the Messenger of God ﷺ saw it on the Night of the Ascension? The answer is in two ways. One is that he saw it on earth on his way to the Sacred House. It has been narrated to us from ʿUbādah b. al-Ṣāmit that he was seen weeping on the eastern wall of the Sacred House, and when he was asked about that, he said: Here the Messenger of God ﷺ informed us that he saw Jahannam. The second is that it is not impossible in divine power for him to see Jahannam in the earth while he was in the heaven, and the Sacred House wept for him while he was in Makkah, and he described it to the people. From Abū Hurayrah, from the Prophet ﷺ, who said: "The Fire was kindled for a thousand years until it turned red, then it was kindled for a thousand years until it turned black, so it is black and dark." From Ibn ʿAbbās, the Messenger of God ﷺ said: "If a drop of Zaqqūm were to drip into the earth, it would embitter the livelihood of the people of this world. So how about the one whose food it is and who has no food other than it?" From Ibn Jurayj regarding His saying, Exalted is He: 'It has seven gates.' The first of them is Jahannam, then Laẓā, then al-Ḥuṭamah, then al-Saʿīr, then Saqar, then al-Jaḥīm, and in it is Abū Jahl, then al-Hāwiyah. From Ibn ʿAbbās: Do you know the expanse of Jahannam? I said: No. He said: Between the lobe of one of their ears and his shoulder is a journey of seventy autumns, through which run valleys of pus and blood. I said to him: Rivers? He said: No, rather valleys. Kaʿb said: Al-Falaq is a house in the Fire; when it is opened, all the people of the Fire cry out from it. Abū al-Muthannā al-Amlūkī said: In the Fire there are people who are bound to waterwheels of fire; the angel of the waterwheels turns them around. They have no rest or respite in it.

18. Tarikh (al-Tabari) 1No grade recorded

    مُلَخَّصُ خَلْقِ السَّمَوَاتِ وَالْأَرْضِ خَلَقَ اللَّهُ سُبْحَانَهُ السَّمَوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ، وَقَدِ اخْتَلَفَ الْمُفَسِّرُونَ فِي مِقْدَارِ هَذِهِ السِّتَّةِ الْأَيَّامِ فَالْجُمْهُورُ عَلَى أَنَّهَا كَأَيَّامِنَا هَذِهِ. وَقَالَ بَعْضُ السَّلَفِ: إِنَّ كُلَّ يَوْمٍ مِنْهَا كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ، وَكَانَ آخِرَ هَذِهِ الْأَيَّامِ يَوْمُ الْجُمْعَةِ وَهُوَ عِيدُ الْمُسْلِمِينَ الَّذِي هَدَاهُمُ اللَّهُ إِلَيْهِ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ حَوْلَ مَا خَلَقَ اللَّهُ أَوَّلًا هَلْ خَلَقَ الْقَلَمَ أَمِ الْعَرْشَ أَوَّلًا أَمْ خَلَقَ الظُّلْمَةَ، وَهَلْ قَبْلَ خَلْقِ السَّمَوَاتِ وَالْأَرْضِ كَانَ ثَمَّةَ شَيْءٌ وَالَّذِي ذَهَبُوا إِلَيْهِ وَاتَّفَقُوا عَلَيْهِ أَنَّ السَّمَوَاتِ وَالْأَرْضَ خُلِقَتْ بَعْدَ الْقَلَمِ وَالْعَرْشِ وَاخْتَلَفُوا فِيمَا دُونَ ذَلِكَ. كَمَا ذَكَرَ أَهْلُ الْعِلْمِ أَنَّ خَلْقَ الْأَرْضِ كَانَ قَبْلَ خَلْقِ السَّمَوَاتِ مُسْتَدِلِّينَ بِالْعَدِيدِ مِنَ الْآيَاتِ، وَمِنْهَا قَوْلُهُ تَعَالَى: هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الأَرْضِ جَمِيعًا ثُمَّ اسْتَوَى إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [ الْبَقَرَةِ: 29 ]. وَقَدْ خَلَقَ اللَّهُ الْأَرْضَ وَقَدَّرَ فِيهَا أَقْوَاتَهَا كَمَا خَلَقَ السَّمَوَاتِ وَزَيَّنَهَا بِالنُّجُومِ وَالْكَوَاكِبِ، وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ، وَجَعَلَ بَيْنَهَا وَبَيْنَ الْأَرْضِ مَسَافَةَ خَمْسِمِائَةِ سَنَةٍ وَكَذَا بَيْنَ كُلِّ سَمَاءٍ وَالَّتِي تَلِيهَا وَكَثَافَةُ كُلِّ سَمَاءٍ مَسَافَةُ خَمْسُمِائَةِ عَامٍ. كَمَا خَلَقَ اللَّهُ سُبْحَانَهُ فِي السَّمَاءِ الشَّمْسَ وَجَعَلَهَا تَجْرِي لِمُسْتَقَرٍّ لَهَا وَهِيَ تَذْهَبُ كُلَّ يَوْمٍ وَتَسْجُدُ لِرَبِّهَا وَتَأْذَنُ أَنْ تَعُودَ فَيَأْذَنُ اللَّهُ سُبْحَانَهُ لَهَا فَإِذَا كَانَ قُرْبَ يَوْمِ الْقِيَامَةِ لَمْ يَأْذَنْ لَهَا وَخَرَجَتْ مِنْ حَيْثُ أَتَتْ مِنَ الْمَغْرِبِ. وَقَدْ جَاءَ فِي النُّصُوصِ الْعَدِيدُ مِنَ الْإِجَابَاتِ عَنْ قَضَايَا تَتَعَلَّقُ بِخَلْقِ السَّمَوَاتِ وَالْأَرْضِ وَمَا خَلَقَ فِيهِمَا فَقَدْ سَأَلَ هِرَقْلُ الْمُسْلِمِينَ عَنِ الْقَوْسِ الَّذِي فِي السَّمَاءِ يَعْنِي قُزَحَ وَعَنِ الْمَجَرَّةِ وَعَنَ الْأَرْضِ الَّتِي لَمْ تُصِبْهَا الشَّمْسُ إِلَّا سَاعَةً، وَقَالَ لَا يُجِيبُ عَنْ هَذَا إِلَّا مَنْ لَدَيْهِ إِرْثُ النُّبُوَّةِ، فَجَاءَ الْجَوَابُ مِنَ ابْنِ عَبَّاسٍ بِأَنَّ الْقَوْسَ أَمَانُ الْأَرْضِ مِنَ الْغَرَقِ، وَالْمَجَرَّةَ بَابُ السَّمَاءِ الَّذِي تَنْشَقُّ مِنْهُ، وَأَمَّا الْبُقْعَةُ الَّتِي لَمْ تُصِبْهَا الشَّمْسُ إِلَّا سَاعَةً مِنَ النَّهَارِ فَالْبَحْرُ الَّذِي أُفْرِجَ عَنْ بَنِي إِسْرَائِيلَ. وَنَصَّ الْعُلَمَاءُ عَلَى صِحَّةِ الْأَثَرِ كَمَا نَبَّهَ الْعُلَمَاءُ عَلَى الْعَدِيدِ مِنَ الْأَحَادِيثِ الْمُنْكَرَةِ وَالْمَوْضُوعَةِ فِي هَذَا الْمَوْضُوعِ. وَقَدْ تَكَلَّمَ الْعُلَمَاءُ عَنِ الْعَدِيدِ مِنَ الظَّوَاهِرِ الْكَوْنِيَّةِ وَمَا جَاءَ فِيهَا مِنْ نُصُوصٍ مِثْلِ الْبَرْقِ وَالرَّعْدِ، ثُمَّ تَكَلَّمَ الْعُلَمَاءُ عَنْ خَلْقِ الشَّمْسِ وَالْقَمَرِ وَكَيْفَ كَانَ ذَلِكَ كَمَا ذَكَرُوا حَجْمَ الْقَمَرِ بِالنِّسْبَةِ إِلَى الْأَرْضِ وَحَجْمَ الْأَرْضِ بِالنِّسْبَةِ لِلشَّمْسِ، كَمَا تَكَلَّمُوا عَنْ خَلْقِ اللَّيْلِ وَالنَّهَارِ وَأَيُّهُمَا خُلِقَ قَبْلَ صَاحِبِهِ، كَمَا تَكَلَّمُوا رَحِمَهُمُ اللَّهُ عَنْ خَلْقِ الْجَنَّةِ وَالنَّارِ، وَهَلْ كَانَا قَبْلَ آدَمَ أَمْ بَعْدَهُ وَمَا فِي الْجَنَّةِ مِنَ الْعَجَائِبِ. خَلْقُ الْأَرْضِ هَذَا وَقَدْ تَكَلَّمَ الْعُلَمَاءُ عَلَى خَلْقِ الْأَرْضِ وَأَنَّهَا خُلِقَتْ قَبْلَ السَّمَاءِ وَأَنَّهُمَا كَانَتَا رَتْقًا كَمَا جَاءَ بِذَلِكَ الْقُرْآنُ فَفَتَقَهُمَا اللَّهُ سُبْحَانَهُ وَأَنَّهُ خَلَقَهُمَا فِي سِتَّةِ أَيَّامٍ وَتَكَلَّمُوا عَنْ هَيْئَاتِهِمَا. كَمَا ذَكَرَ الْعُلَمَاءُ أَنَّ الْأَرْضِينَ السَّبْعَ مُتَرَاكِمَاتٌ لَيْسَ بَيْنَهُمَا فَوَاصِلُ، وَذَكَرُوا أَقَالِيمَ الْأَرْضِ وَحُدُودَ كُلِّ إِقْلِيمٍ وَمَا فِيهَا مِنَ الْجِبَالِ وَأَشْهَرِ الْجِبَالِ وَأَقْدَسِهَا، كَمَا ذَكَرُوا مَا اطَّلَعُوا عَلَيْهِ فِي الْأَرْضِ مِنَ التِّلَاعِ وَالْعُقَابِ وَالتِّلَالِ، وَالرِّمَالِ، وَأَشْهَرِ الْقِلَاعِ وَأَمْنَعِهَا، وَذَكَرُوا الْأَبْنِيَةَ الْحَصِينَةَ وَالْمَعَادِنَ وَأَهَمَّ الْبِحَارِ وَالْأَنْهَارِ وَعَنْ نَهْرِ النِّيلِ وَالْفُرَاتِ وَعَنِ الْعَدِيدِ مِنْ عَجَائِبِ الْأَنْهَارِ وَالْبِحَارِ فِي الْأَرْضِ، وَذَكَرُوا أَجْنَاسَ الطَّيْرِ وَحَيَوَانَ الْبَرِّ وَالْبَحْرِ، وَالْأَشْجَارَ وَالثِّمَارَ، وَعَدَّدُوا مَا فِي الْأَرْضِ مِنْ عَجَائِبِ خَلْقِهِ سُبْحَانَهُ وَتَعَالَى. كَمَا ذَكَرَ الْعُلَمَاءُ رَحِمَهُمُ اللَّهُ الْمُلُوكَ الَّذِينَ مَلَكُوا الْأَرْضَ كُلَّهَا كَذِي الْقَرْنَيْنِ وَسُلَيْمَانَ عَلَيْهِ السَّلَامُ وَغَيْرَهُمَا.

    ✧ Summary of the creation of the heavens and the earth God, glorified be He, created the heavens and the earth in six days. The commentators have differed concerning the extent of these six days: the majority hold that they are like our days here. Some of the early scholars said: Each day of them is like a thousand years of what you count. The last of these days was Friday, and it is the feast of the Muslims, to which God guided them. The scholars have differed concerning what God created first: whether He created the Pen first, or the Throne first, or whether He created darkness first, and whether before the creation of the heavens and the earth there was anything. The view they adopted and agreed upon is that the heavens and the earth were created after the Pen and the Throne, and they differed concerning things other than that. The people of knowledge also mentioned that the creation of the earth was before the creation of the heavens, citing as evidence numerous verses, among them the saying of the Exalted: He it is who created for you all that is in the earth, then He turned to the heaven and fashioned them as seven heavens, and He has knowledge of all things [al-Baqarah: 29]. God created the earth and apportioned in it its sustenance, just as He created the heavens and adorned them with stars and planets, and as a protection from every rebellious devil, and He made between it and the earth a distance of five hundred years, and likewise between each heaven and the one next to it, and the thickness of each heaven is a distance of five hundred years. God, glorified be He, also created in the heaven the sun and made it run to a fixed resting-place for it. Every day it goes and prostrates to its Lord and asks permission to return, and God, glorified be He, grants it permission. But when the Day of Resurrection draws near, He will not grant it permission, and it will come out from where it came, from the west. In the texts there have come numerous answers concerning issues related to the creation of the heavens and the earth and what He created in them. Heraclius asked the Muslims about the bow that is in the sky, meaning the rainbow, and about the Milky Way, and about the land that the sun did not strike except for one hour. He said: None will answer this except one who has the inheritance of prophethood. The answer came from Ibn ʿAbbās that the bow is the safeguard of the earth from drowning, and the Milky Way is the gate of the heaven from which it will split, and as for the spot that the sun did not strike except for one hour of the day, it is the sea that was parted for the Children of Israel. The scholars have declared the report sound, and they have also drawn attention to numerous rejected and fabricated hadiths on this subject. The scholars have spoken about numerous cosmic phenomena and the texts that came concerning them, such as lightning and thunder. Then the scholars spoke about the creation of the sun and the moon and how that took place, and they mentioned the size of the moon relative to the earth and the size of the earth relative to the sun. They also spoke about the creation of the night and the day and which of them was created before the other. They also spoke, may God have mercy on them, about the creation of Paradise and Hell, and whether they were before Adam or after him, and about the wonders that are in Paradise. The creation of the earth The scholars also spoke about the creation of the earth and that it was created before the heaven and that they were a joined entity, as the Qur'an states, and God, glorified be He, parted them, and that He created them in six days, and they spoke about their forms. The scholars also mentioned that the seven earths are stacked one upon another with no gaps between them. They mentioned the regions of the earth and the boundaries of each region and the mountains in them and the most famous and most sacred mountains. They also mentioned what they have learned about the earth of the valleys, hills, mounds, sands, the most famous and most impregnable fortresses, and they mentioned the fortified buildings, the mines, and the most important seas and rivers, and about the Nile and the Euphrates, and about numerous wonders of the rivers and seas on earth. They mentioned the kinds of birds and land and sea animals, the trees and fruits, and they enumerated the wonders of His creation, glorified and exalted be He, that are on earth. As the scholars, may God have mercy on them, have also mentioned the kings who ruled the whole earth, such as Dhū al-Qarnayn and Solomon ﷺ and others.

19. Tarikh (al-Tabari) 2No grade recorded

    مَا وَرَدَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا   قَالَ اللَّهُ تَعَالَى: الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ [ الْأَنْعَامِ: 1 ]. وَقَالَ تَعَالَى: إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ [ الْأَعْرَافِ: 54 ]. فِي غَيْرِ مَا آيَةٍ مِنَ الْقُرْآنِ. وَقَدِ اخْتَلَفَ الْمُفَسِّرُونَ فِي مِقْدَارِ هَذِهِ السِّتَّةِ الْأَيَّامِ  عَلَى قَوْلَيْنِ: فَالْجُمْهُورُ عَلَى أَنَّهَا كَأَيَّامِنَا هَذِهِ. وَعَنِ ابْنِ عَبَّاسٍ، وَمُجَاهِدٍ، وَالضَّحَّاكِ، وَكَعْبِ الْأَحْبَارِ: أَنَّ كُلَّ يَوْمٍ مِنْهَا كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ. رَوَاهُنَّ ابْنُ جَرِيرٍ، وَابْنُ أَبِي حَاتِمٍ، وَاخْتَارَ هَذَا الْقَوْلَ الْإِمَامُ أَحْمَدُ بْنُ حَنْبَلٍ فِي كِتَابِهِ الَّذِي رَدَّ فِيهِ عَلَى الْجَهْمِيَّةِ، وَاخْتَارَهُ ابْنُ جَرِيرٍ، وَطَائِفَةٌ مِنَ الْمُتَأَخِّرِينَ، وَاللَّهُ أَعْلَمُ. وَرَوَى ابْنُ جَرِيرٍ، عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ، وَغَيْرِهِ أَنَّ أَسْمَاءَ الْأَيَّامِ السِّتَّةِ: أَبْجَدْ هَوَّزْ حُطِّي كَلَمُنْ سَعْفَصْ قَرَشَتْ، وَاخْتَلَفُوا أَيْضًا فِي الْيَوْمِ الَّذِي ابْتَدَأَ اللَّهُ تَعَالَى فِيهِ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَحَكَى ابْنُ جَرِيرٍ فِي أَوَّلِ الْأَيَّامِ ثَلَاثَةَ أَقْوَالٍ: فَرَوَى عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ أَنَّهُ قَالَ: يَقُولُ أَهْلُ التَّوْرَاةِ ابْتَدَأَ اللَّهُ الْخَلْقَ يَوْمَ الْأَحَدِ. وَيَقُولُ أَهْلُ الْإِنْجِيلِ: ابْتَدَأَ اللَّهُ الْخَلْقَ يَوْمَ الِاثْنَيْنِ. وَنَقُولُ نَحْنُ الْمُسْلِمُونَ فِيمَا انْتَهَى إِلَيْنَا عَنْ رَسُولِ اللَّهِ ﷺ ابْتَدَأَ اللَّهُ الْخَلْقَ يَوْمَ السَّبْتِ. وَهَذَا الْقَوْلُ الَّذِي حَكَاهُ ابْنُ إِسْحَاقَ عَنِ الْمُسْلِمِينَ مَالَ إِلَيْهِ طَائِفَةٌ مِنَ الْفُقَهَاءِ مِنَ الشَّافِعِيَّةِ وَغَيْرِهِمْ. وَسَيَأْتِي فِيهِ حَدِيثُ أَبِي هُرَيْرَةَ خَلَقَ اللَّهُ التُّرْبَةَ يَوْمَ السَّبْتِ. وَالْقَوْلُ بِأَنَّهُ الْأَحَدُ رَوَاهُ ابْنُ جَرِيرٍ، عَنِ السُّدِّيِّ، عَنْ أَبِي مَالِكٍ، وَأَبِي صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ، وَعَنْ مُرَّةَ، عَنِ ابْنِ مَسْعُودٍ، وَعَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ. وَرَوَاهُ أَيْضًا عَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ، وَاخْتَارَهُ ابْنُ جَرِيرٍ. وَهُوَ نَصُّ التَّوْرَاةِ، وَمَالَ إِلَيْهِ طَائِفَةٌ آخَرُونَ مِنَ الْفُقَهَاءِ، وَهُوَ أَشْبَهُ بِلَفْظِ الْأَحَدِ، وَلِهَذَا كَمُلَ الْخَلْقُ فِي سِتَّةِ أَيَّامٍ فَكَانَ آخِرُهُنَّ الْجُمُعَةَ ; فَاتَّخَذَهُ الْمُسْلِمُونَ عِيدَهُمْ فِي الْأُسْبُوعِ، وَهُوَ الْيَوْمُ الَّذِي أَضَلَّ اللَّهُ عَنْهُ أَهْلَ الْكِتَابِ قَبْلَنَا.

    ✧ What has been reported concerning the creation of the heavens and the earth and what is between them Allah, Exalted is He, said: Praise be to Allah, who created the heavens and the earth and made the darknesses and the light; then those who disbelieve equate others with their Lord [al-Anʿām: 1]. And He, Exalted is He, said: Indeed your Lord is Allah, who created the heavens and the earth in six days [al-Aʿrāf: 54]. In more than one verse of the Qurʾān. The exegetes have differed concerning the measure of these six days in two opinions: the majority hold that they are like these days of ours. From Ibn ʿAbbās, Mujāhid, al-Ḍaḥḥāk, and Kaʿb al-Aḥbār: each day of them is like a thousand years of what you count. Ibn Jarīr and Ibn Abī Ḥātim related them, and Imām Aḥmad b. Ḥanbal preferred this opinion in his book in which he refuted the Jahmiyyah, and Ibn Jarīr and a group of later scholars preferred it, and Allah knows best. Ibn Jarīr related from al-Ḍaḥḥāk b. Muzāḥim and others that the names of the six days are: Abjad, Hawwaz, Ḥuṭṭī, Kalamun, Saʿfaṣ, Qarashat. They also differed concerning the day on which Allah, Exalted is He, began the creation of the heavens and the earth. Ibn Jarīr reported three opinions concerning the first of the days: he related from Muḥammad b. Isḥāq that he said: the people of the Torah say Allah began creation on Sunday. The people of the Gospel say: Allah began creation on Monday. And we Muslims say, according to what has reached us from the Messenger of Allah ﷺ, Allah began creation on Saturday. This opinion, which Ibn Isḥāq reported from the Muslims, was inclined to by a group of jurists from the Shāfiʿīs and others. The ḥadīth of Abū Hurayrah will come later: Allah created the earth on Saturday. The opinion that it was Sunday was related by Ibn Jarīr from al-Suddī, from Abū Mālik and Abū Ṣāliḥ, from Ibn ʿAbbās, and from Murrah, from Ibn Masʿūd, and from a group of the Companions. He also related it from ʿAbd Allāh b. Salām, and Ibn Jarīr preferred it. It is the text of the Torah, and another group of jurists inclined to it, and it is closer to the wording of Sunday, and for this reason the creation was completed in six days, the last of them being Friday; so the Muslims took it as their weekly festival, and it is the day from which Allah caused the People of the Book before us to stray.

20. Tarikh (al-Tabari) 3No grade recorded

    الْقَوْلُ فِي ابْتِدَاءِ الْخَلْقِ، وَمَا كَانَ أَوَّلَهُ  وَاخْتَلَفُوا هَلْ كَانَ قَبْلَ خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ شَيْءٌ مَخْلُوقٌ قَبْلَهُمَا  ؟ فَذَهَبَ طَوَائِفُ مِنَ الْمُتَكَلِّمِينَ إِلَى أَنَّهُ لَمْ يَكُنْ قَبْلَهُمَا شَيْءٌ، وَأَنَّهُمَا خُلِقَتَا مِنَ الْعَدَمِ الْمَحْضِ. وَقَالَ آخَرُونَ بَلْ كَانَ قَبْلَ السَّمَاوَاتِ وَالْأَرْضِ مَخْلُوقَاتٌ أُخَرُ لِقَوْلِهِ تَعَالَى: وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ. [ هُودٍ: 7 ]. الْآيَةَ. وَفِي حَدِيثِ عِمْرَانَ بْنِ حُصَيْنٍ كَمَا كَانَ اللَّهُ وَلَمْ يَكُنْ قَبْلَهُ شَيْءٌ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَكَتَبَ فِي الذِّكْرِ كُلَّ شَيْءٍ، ثُمَّ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عن أَبِي رَزِينٍ لَقِيطِ بْنِ عَامِرٍ الْعُقَيْلِيِّ أَنَّهُ قَالَ: يَا رَسُولَ اللَّهِ أَيْنَ كَانَ رَبُّنَا قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَالْأَرْضَ ؟ قَالَ: كَانَ فِي عَمَاءٍ مَا فَوْقَهُ هَوَاءٌ وَمَا تَحْتَهُ هَوَاءٌ، ثُمَّ خَلَقَ عَرْشَهُ عَلَى الْمَاءِ. وَهُوَ الْغَمَامُ الَّذِي ذَكَرَهُ اللَّهُ فِي قَوْلِهِ: هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ. قُلْتُ -ابن الأثير- هَذَا فِيهِ نَظَرٌ، لِأَنَّهُ قَدْ تَقَدَّمَ أَنَّ أَوَّلَ مَا خَلَقَ اللَّهُ تَعَالَى الْقَلَمُ، وَقَالَ لَهُ: اكْتُبْ. فَجَرَى فِي تِلْكَ السَّاعَةِ. ثُمَّ ذَكَرَ فِي أَوَّلِ هَذَا الْفَصْلِ أَنَّ اللَّهَ خَلَقَ بَعْدَ الْقَلَمِ، وَبَعْدَ أَنْ جَرَى بِمَا هُوَ كَائِنٌ سَحَابًا، وَمِنَ الْمَعْلُومِ أَنَّ الْكِتَابَةَ لَا بُدَّ فِيهَا مِنْ آلَةٍ يُكْتَبُ بِهَا، وَهُوَ الْقَلَمُ، وَمِنْ شَيْءٍ يُكْتَبُ فِيهِ، وَهُوَ الَّذِي يُعَبَّرُ عَنْهُ هَهُنَا بِاللَّوْحِ الْمَحْفُوظِ. وَكَانَ يَنْبَغِي أَنْ يَذْكُرَ اللَّوْحَ الْمَحْفُوظَ ثَانِيًا لِلْقَلَمِ، وَاللَّهُ أَعْلَمُ. وَيُحْتَمَلُ أَنْ يَكُونَ تَرَكَ ذِكْرَهُ لِأَنَّهُ مَعْلُومٌ مِنْ مَفْهُومِ اللَّفْظِ بِطَرِيقَةِ الْمُلَازَمَةِ. وَاخْتَلَفَ هَؤُلَاءِ فِي أَيِّهَا خَلَقَ أَوَّلًا ؟ فَقَالَ قَائِلُونَ: خَلَقَ الْقَلَمَ قَبْلَ هَذِهِ الْأَشْيَاءِ كُلِّهَا، وَهَذَا هُوَ اخْتِيَارُ ابْنِ جَرِيرٍ وَابْنِ الْجَوْزِيِّ وَغَيْرِهِمَا قَالَ ابْنُ جَرِيرٍ: وَبَعْدَ الْقَلَمِ السَّحَابَ الرَّقِيقَ وَاحْتَجُّوا بِالْحَدِيثِ الَّذِي رَوَاهُ الْإِمَامُ أَحْمَدُ وَأَبُو دَاوُدَ وَالتِّرْمِذِيُّ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ  الْقَلَمُ، ثُمَّ قَالَ لَهُ اكْتُبْ فَجَرَى فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ. لَفْظُ أَحْمَدَ، وَقَالَ التِّرْمِذِيُّ: حَسَنٌ صَحِيحٌ غَرِيبٌ، وَالَّذِي عَلَيْهِ الْجُمْهُورُ فِيمَا نَقَلَهُ الْحَافِظُ أَبُو الْعَلَاءِ الْهَمَذَانِيُّ وَغَيْرُهُ ; أَنَّ الْعَرْشَ مَخْلُوقٌ قَبْلَ ذَلِكَ. وَهَذَا هُوَ الَّذِي رَوَاهُ ابْنُ جَرِيرٍ مِنْ طَرِيقِ الضَّحَّاكِ، عَنِ ابْنِ عَبَّاسٍ كَمَا دَلَّ عَلَى ذَلِكَ الْحَدِيثُ الَّذِي رَوَاهُ مُسْلِمٌ فِي صَحِيحِهِ بسنده عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: كَتَبَ اللَّهُ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ قَالَ: وَعَرْشُهُ عَلَى الْمَاءِ. قَالُوا: فَهَذَا التَّقْدِيرُ هُوَ كِتَابَتُهُ بِالْقَلَمِ الْمَقَادِيرَ، وَقَدْ دَلَّ هَذَا الْحَدِيثُ أَنَّ ذَلِكَ بَعْدَ خَلْقِ الْعَرْشِ، فَثَبَتَ تَقَدُّمُ خَلْقِ الْعَرْشِ عَلَى الْقَلَمِ الَّذِي كَتَبَ بِهِ الْمَقَادِيرَ كَمَا ذَهَبَ إِلَى ذَلِكَ الْجَمَاهِيرُ. وَيُحْمَلُ حَدِيثُ الْقَلَمِ عَلَى أَنَّهُ أَوَّلُ الْمَخْلُوقَاتِ مِنْ هَذَا الْعَالَمِ، وَيُؤَيِّدُ هَذَا مَا رَوَاهُ الْبُخَارِيُّ عَنْ عِمْرَانَ بْنِ حُصِيْنٍ قَالَ: قَالَ أَهْلُ الْيَمَنِ لِرَسُولِ اللَّهِ ﷺ: جِئْنَاكَ لِنَتَفَقَّهَ فِي الدِّينِ وَلِنَسْأَلَكَ عَنْ أَوَّلِ هَذَا الْأَمْرِ ؟ فَقَالَ: كَانَ اللَّهُ وَلَمْ يَكُنْ شَيْءٌ قَبْلَهُ. وَفِي رِوَايَةٍ: مَعَهُ وَفِي رِوَايَةٍ: غَيْرُهُ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ وَكَتَبَ فِي الذِّكْرِ كُلَّ شَيْءٍ وَخَلَقَ السَّمَاوَاتِ وَالْأَرْضَ. وَفِي لَفْظٍ ثُمَّ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ. فَسَأَلُوهُ عَنِ ابْتِدَاءِ خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ، وَلِهَذَا قَالُوا جِئْنَاكَ نَسْأَلُكَ عَنْ أَوَّلِ هَذَا الْأَمْرِ، فَأَجَابَهُمْ عَمَّا سَأَلُوا فَقَطْ، وَلِهَذَا لَمْ يُخْبِرْهُمْ بِخَلْقِ الْعَرْشِ كَمَا أَخْبَرَ بِهِ فِي حَدِيثِ أَبِي رَزِينٍ الْمُتَقَدِّمِ. قَالَ ابْنُ جَرِيرٍ: وَقَالَ آخَرُونَ: بَلْ خَلَقَ اللَّهُ عَزَّ وَجَلَّ الْمَاءَ قَبْلَ الْعَرْشِ رَوَاهُ السُّدِّيُّ، عَنْ أَبِي مَالِكٍ، وَعَنْ أَبِي صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ، وَعَنْ مُرَّةَ، عَنِ ابْنِ مَسْعُودٍ، وَعَنْ نَاسٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ قَالُوا: إِنَّ اللَّهَ كَانَ عَرْشُهُ عَلَى الْمَاءِ، وَلَمْ يَخْلُقْ شَيْئًا غَيْرَ مَا خَلَقَ قَبْلَ الْمَاءِ، وَحَكَى ابْنُ جَرِيرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ أَنَّهُ قَالَ: أَوَّلُ مَا خَلَقَ اللَّهُ عَزَّ وَجَلَّ النُّورُ وَالظُّلْمَةُ، ثُمَّ مَيَّزَ بَيْنَهُمَا فَجَعَلَ الظُّلْمَةَ لَيْلًا أَسْوَدَ مُظْلِمًا، وَجَعَلَ النُّورَ نَهَارًا مُضِيئًا مُبْصِرًا قَالَ ابْنُ جَرِيرٍ: وَقَدْ قِيلَ إِنَّ الَّذِي خَلَقَ رَبُّنَا بَعْدَ الْقَلَمِ الْكُرْسِيُّ، ثُمَّ خَلَقَ بَعْدَ الْكُرْسِيِّ الْعَرْشَ، ثُمَّ خَلَقَ بَعْدَ ذَلِكَ الْهَوَاءَ وَالظُّلْمَةَ، ثُمَّ خَلَقَ الْمَاءَ فَوَضَعَ عَرْشَهُ عَلَى الْمَاءِ. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ وَقَوْلُ مَنْ قَالَ: إِنَّ الْمَاءَ خُلِقَ قَبْلَ الْعَرْشِ أَوْلَى بِالصَّوَابِ؛ لِحَدِيثِ أَبِي رَزِينٍ عَنِ النَّبِيِّ ﷺ وَقَدْ قِيلَ: إِنَّ الْمَاءَ كَانَ عَلَى مَتْنِ الرِّيحِ حِينَ خُلِقَ الْعَرْشُ ; قَالَهُ سَعِيدُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، فَإِنَّهُ كَانَ كَذَلِكَ فَقَدْ خُلِقَا قَبْلَ الْعَرْشِ.

    ✧ The discussion on the beginning of creation, and what was its first: They differed whether there was, before the creation of the heavens and the earth, any created thing prior to them? Groups of the mutakallimūn (speculative theologians) went to the view that there was nothing before them, and that they were created from pure nothingness. Others said: Rather, there were other created things before the heavens and the earth, because of the saying of the Most High: “And He it is who created the heavens and the earth in six days, and His Throne was upon the water” [Hūd: 7], to the end of the verse. And in the ḥadīth of ʿImrān b. Ḥuṣayn: “As God was, and there was nothing before Him, and His Throne was upon the water, and He wrote in the Remembrance all things, then He created the heavens and the earth.” Al-Imām Aḥmad said with his chain of transmission from Abū Razīn Laqīṭ b. ʿĀmir al-ʿUqaylī that he said: “O Messenger of God, where was our Lord before He created the heavens and the earth?” He said: “He was in a cloud (ʿamāʾ); above it was air and below it was air, then He created His Throne upon the water.” And it is the cloud (ghamām) which God mentioned in His saying: “Do they wait for naught but that God should come to them in the shadows of the clouds.” I say – Ibn al-Athīr – this requires scrutiny, because it has been mentioned earlier that the first thing God Almighty created was the Pen, and He said to it: “Write.” So it flowed in that hour. Then he mentioned at the beginning of this section that God created, after the Pen and after it flowed with what is to be, a cloud. It is known that writing necessarily requires an instrument with which to write, which is the Pen, and something in which to write, which is what is expressed here as the Preserved Tablet. It would have been appropriate to mention the Preserved Tablet second after the Pen, and God knows best. It is possible that its mention was omitted because it is known from the import of the expression by way of entailment. These differed as to which of them He created first? Some said: He created the Pen before all these things, and this is the choice of Ibn Jarīr and Ibn al-Jawzī and others. Ibn Jarīr said: And after the Pen, the thin cloud. They argued with the ḥadīth narrated by al-Imām Aḥmad, Abū Dāwūd, and al-Tirmidhī, from ʿUbāda b. al-Ṣāmit ؓ who said: The Messenger of God ﷺ said: “The first thing God created was the Pen, then He said to it: ‘Write,’ so it flowed in that hour with what is to be until the Day of Resurrection.” This is the wording of Aḥmad. Al-Tirmidhī said: ḥasan ṣaḥīḥ gharīb. The view held by the majority, as transmitted by al-Ḥāfiẓ Abū al-ʿAlāʾ al-Hamadhānī and others, is that the Throne was created before that. This is what Ibn Jarīr narrated from the path of al-Ḍaḥḥāk, from Ibn ʿAbbās, as indicated by the ḥadīth narrated by Muslim in his Ṣaḥīḥ with his chain from ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ who said: I heard the Messenger of God ﷺ say: “God wrote the decrees of the creatures fifty thousand years before He created the heavens and the earth.” He said: “And His Throne was upon the water.” They said: So this decree is His writing of the decrees with the Pen. This ḥadīth indicates that that was after the creation of the Throne, so the priority of the creation of the Throne over the Pen with which He wrote the decrees is established, as the majority held. The ḥadīth of the Pen is interpreted as meaning that it is the first of the created things of this world. This is supported by what al-Bukhārī narrated from ʿImrān b. Ḥuṣayn who said: The people of Yemen said to the Messenger of God ﷺ: “We have come to you to gain understanding in the religion and to ask you about the beginning of this matter?” He said: “God was, and there was nothing before Him – in one narration: with Him; in another: other than Him – and His Throne was upon the water, and He wrote in the Remembrance all things, and He created the heavens and the earth.” In one wording: “Then He created the heavens and the earth.” They asked him about the beginning of the creation of the heavens and the earth, and for this reason they said: “We have come to ask you about the beginning of this matter.” So he answered them only about what they asked, and for this reason he did not inform them of the creation of the Throne as he informed in the preceding ḥadīth of Abū Razīn. Ibn Jarīr said: Others said: Rather, God Almighty created the water before the Throne. Al-Suddī narrated it from Abū Mālik, and from Abū Ṣāliḥ, from Ibn ʿAbbās, and from Murra, from Ibn Masʿūd, and from people among the Companions of the Messenger of God ﷺ who said: God's Throne was upon the water, and He created nothing other than what He created before the water. Ibn Jarīr related from Muḥammad b. Isḥāq that he said: The first thing God Almighty created was light and darkness, then He separated them and made darkness a black, dark night and made light a bright, visible day. Ibn Jarīr said: It has also been said that what our Lord created after the Pen was the Footstool (kursī), then He created after the Footstool the Throne, then after that He created air and darkness, then He created water and placed His Throne upon the water. And God, glorified and exalted be He, knows best. The saying of those who said that water was created before the Throne is more correct, because of the ḥadīth of Abū Razīn from the Prophet ﷺ. It has also been said that the water was upon the back of the wind when the Throne was created; this was said by Saʿīd b. Jubayr, from Ibn ʿAbbās. If it was so, then they were both created before the Throne.

21. Tarikh (al-Tabari) 4No grade recorded

    مَا يَتَعَلَّقُ بِخَلْقِ السَّمَاوَاتِ وَمَا فِيهِنَّ مِنَ الْآيَاتِ  قَدْ قَدَّمْنَا أَنَّ خَلْقَ الْأَرْضِ قَبْلَ خَلْقِ السَّمَاءِ كَمَا قَالَ تَعَالَى: هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَى إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [ الْبَقَرَةِ: 29 ]. وَقَالَ تَعَالَى: قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ذَلِكَ رَبُّ الْعَالَمِينَ وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ [ فُصِّلَتْ: 9 - 12 ]. وَقَالَ تَعَالَى: أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا رَفَعَ سَمْكَهَا فَسَوَّاهَا وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا [ النَّازِعَاتِ: 27 - 30 ]. وَقَدْ أَجَبْنَا عَنْ قَوْلِهِ " وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا " بِأَنَّ الدَّحْيَ غَيْرُ الْخَلْقِ، وَهُوَ بَعْدَ خَلْقِ السَّمَاءِ. وَقَالَ تَعَالَى: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا مَا تَرَى فِي خَلْقِ الرَّحْمَنِ مِنْ تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِنْ فُطُورٍ ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ [ الْمُلْكِ: 1 - 5 ]. وَقَالَ تَعَالَى: وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا وَجَعَلْنَا سِرَاجًا وَهَّاجًا [ النَّبَأِ: 12 - 13 ]. وَقَالَ تَعَالَى: أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا [ نُوحٍ: 15 - 16 ]. وَقَالَ تَعَالَى: اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا [ الطَّلَاقِ: 12 ]. وَقَالَ تَعَالَى: تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُنِيرًا وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا [ الْفُرْقَانِ: 61 - 62 ]. وَقَالَ تَعَالَى: إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَى وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ [ الصَّافَّاتِ: 6 - 10 ]. وَقَالَ تَعَالَى: وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ [ الْحِجْرِ: 16 - 18 ]. وَقَالَ تَعَالَى: وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ [ الذَّارِيَاتِ: 47 ]. وَقَالَ تَعَالَى: وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ [ الْأَنْبِيَاءِ: 32 - 33 ]. وَقَالَ تَعَالَى: وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ [ يس: 37 - 40 ]. وَقَالَ تَعَالَى: فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ [ الْأَنْعَامِ: 96 - 97 ]. وَقَالَ تَعَالَى: إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ [ الْأَعْرَافِ: 54 ]. وَالْآيَاتُ فِي هَذَا كَثِيرَةٌ جِدًّا. وَالْمَقْصُودُ أَنَّهُ تَعَالَى يُخْبِرُ عَنْ خَلْقِ السَّمَاوَاتِ وَعَظَمَةِ اتِّسَاعِهَا وَارْتِفَاعِهَا وَأَنَّهَا فِي غَايَةِ الْحُسْنِ وَالْبَهَاءِ وَالْكَمَالِ وَالسَّنَاءِ كَمَا قَالَ تَعَالَى: وَالسَّمَاءِ ذَاتِ الْحُبُكِ [ الذَّارِيَاتِ: 7 ]. أَيِ الْخَلْقِ الْحَسَنِ. وَقَالَ تَعَالَى: فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِنْ فُطُورٍ ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ [ الْمُلْكِ: 3 - 4 ]. أَيْ خَاسِئًا عَنْ أَنْ يَرَى فِيهَا نَقْصًا أَوْ خَلَلًا. وَهُوَ حَسِيرٌ أَيْ كَلَيْلٌ ضَعِيفٌ، وَلَوْ نَظَرَ حَتَّى يَعْيَ وَيَكِلَّ وَيَضْعُفَ لَمَا اطَّلَعَ عَلَى نَقْصٍ فِيهَا وَلَا عَيْبٍ ; لِأَنَّهُ تَعَالَى قَدْ أَحْكَمَ خَلْقَهَا، وَزَيَّنَ بِالْكَوَاكِبِ أُفُقَهَا كَمَا قَالَ: وَالسَّمَاءِ ذَاتِ الْبُرُوجِ [ الْبُرُوجِ: 1 ]. أَيِ النُّجُومِ. وَقِيلَ: مَحَالُّ الْحَرَسِ الَّتِي يُرْمَى مِنْهَا بِالشُّهُبِ لِمُسْتَرِقِ السَّمْعِ، وَلَا مُنَافَاةَ بَيْنَ الْقَوْلَيْنِ. وَقَالَ تَعَالَى: وَلِقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ [ الْحِجْرِ: 16 - 17 ]. فَذَكَرَ أَنَّهُ زَيَّنَ مَنْظَرَهَا بِالْكَوَاكِبِ الثَّوَابِتِ وَالسَّيَّارَاتِ ; الشَّمْسِ، وَالْقَمَرِ، وَالنُّجُومِ الزَّاهِرَاتِ، وَأَنَّهُ صَانَ حَوْزَتَهَا عَنْ حُلُولِ الشَّيَاطِينِ بِهَا، وَهَذَا زِينَةُ مَعْنًى فَقَالَ: وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ. كَمَا قَالَ: إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَى [ الصَّافَّاتِ: 6 - 8 ]. قَالَ الْبُخَارِيُّ فِي كِتَابِ بَدْءِ الْخَلْقِ: وَقَالَ قَتَادَةُ: وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ [ الْمُلْكِ: 5 ]. خَلَقَ هَذِهِ النُّجُومَ  لِثَلَاثٍ ; جَعَلَهَا زِينَةً لِلسَّمَاءِ، وَرُجُومًا لِلشَّيَاطِينِ، وَعَلَامَاتٍ يُهْتَدَى بِهَا. فَمَنْ تَأَوَّلَ فِيهَا بِغَيْرِ ذَلِكَ أَخْطَأَ وَأَضَاعَ نَصِيبَهُ، وَتَكَلَّفَ مَا لَا عِلْمَ لَهُ بِهِ. وَهَذَا الَّذِي قَالَهُ قَتَادَةُ مُصَرَّحٌ بِهِ فِي قَوْلِهِ تَعَالَى: وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ [ الْمُلْكِ: 5 ]. وَقَالَ تَعَالَى: وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ [ الْأَنْعَامِ: 97 ]. فَمَنْ تَكَلَّفَ غَيْرَ هَذِهِ الثَّلَاثِ أَيْ مَنْ عِلْمِ أَحْكَامِ مَا تَدُلُّ عَلَيْهِ حَرَكَاتُهَا، وَمُقَارَنَاتُهَا فِي سَيْرِهَا، وَأَنَّ ذَلِكَ يَدُلُّ عَلَى حَوَادِثَ أَرْضِيةٍ فَقَدْ أَخْطَأَ. وَذَلِكَ أَنَّ أَكْثَرَ كَلَامِهِمْ فِي هَذَا الْبَابِ لَيْسَ فِيهِ إِلَّا حَدْسٌ وَظُنُونٌ كَاذِبَةٌ وَدَعَاوَى بَاطِلَةٌ. وَذَكَرَ تَعَالَى أَنَّهُ خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا أَيْ ; وَاحِدَةً فَوْقَ وَاحِدَةٍ. السماوات هل هن متراكمات أو متفاضلات بينهن خلاء وَاخْتَلَفَ أَصْحَابُ الْهَيْئَةِ هَلْ هُنَّ مُتَرَاكِمَاتٍ ؟ أَوْ مُتَفَاصِلَاتٍ بَيْنَهُنَّ خَلَاءٌ ؟ عَلَى قَوْلَيْنِ. وَالصَّحِيحُ الثَّانِي ; لِمَا قَدَّمْنَا مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ عَمِيرَةَ، عَنِ الْأَحْنَفِ، عَنِ الْعَبَّاسِ فِي حَدِيثِ الْأَوْعَالِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: أَتَدْرُونَ كَمْ بَيْنَ السَّمَاءِ وَالْأَرْضِ قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ: بَيْنَهُمَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ، وَمِنْ كُلِّ سَمَاءٍ إِلَى سَمَاءٍ خَمْسُمِائَةِ سَنَةٍ، وَكَثِفُ كُلِّ سَمَاءٍ خَمْسُمِائَةِ سَنَةٍ. الْحَدِيثُ بِتَمَامِهِ رَوَاهُ أَحْمَدُ، وَأَبُو دَاوُدَ، وَابْنُ مَاجَهْ، وَالتِّرْمِذِيُّ وَحَسَّنَهُ، وَفِي الصَّحِيحَيْنِ مِنْ حَدِيثِ أَنَسٍ فِي حَدِيثِ الْإِسْرَاءِ قَالَ فِيهِ: وَوَجَدَ فِي السَّمَاءِ الدُّنْيَا آدَمَ فَقَالَ لَهُ جِبْرِيلُ: هَذَا أَبُوكَ آدَمُ. فَسَلَّمَ عَلَيْهِ، فَرَدَّ عَلَيْهِ السَّلَامُ، وَقَالَ مَرْحَبًا وَأَهْلًا بِابْنِي نِعَمَ الِابْنُ أَنْتَ. إِلَى أَنْ قَالَ: ثُمَّ عَرَجَ بِي إِلَى السَّمَاءِ الثَّانِيَةِ. وَكَذَا ذَكَرَ فِي الثَّالِثَةِ، وَالرَّابِعَةِ، وَالْخَامِسَةِ، وَالسَّادِسَةِ، وَالسَّابِعَةِ. فَدَلَّ عَلَى التَّفَاصُلِ بَيْنَهَا لِقَوْلِهِ: ثُمَّ عُرِجَ بِنَا حَتَّى أَتَيْنَا السَّمَاءَ الثَّانِيَةَ فَاسْتَفْتَحَ فَقِيلَ مَنْ هَذَا ؟. إِلَى آخَرِ الْحَدِيثِ، وَهَذَا يَدُلُّ عَلَى مَا قُلْنَاهُ، وَاللَّهُ أَعْلَمُ. السماوات كرية مستديرة وَقَدْ حَكَى ابْنُ حَزْمٍ، وَابْنُ الْمُنَادِي، وَأَبُو الْفَرَجِ ابْنُ الْجَوْزِيِّ، وَغَيْرُ وَاحِدٍ مِنَ الْعُلَمَاءِ الْإِجْمَاعَ عَلَى أَنَّ السَّمَاوَاتِ كُرِّيَّةٌ مُسْتَدِيرَةٌ  ، وَاسْتُدِلَّ عَلَى ذَلِكَ بِقَوْلِهِ: كُلٌّ فِي فَلَكٍ يَسْبَحُونَ [ يس: 40 ]. قَالَ الْحَسَنُ: يَدُورُونَ، وَقَالَ ابْنُ عَبَّاسٍ فِي فَلْكَةٍ مِثْلِ فَلْكَةِ الْمِغْزَلِ قَالُوا: وَيَدُلُّ عَلَى ذَلِكَ أَنَّ الشَّمْسَ تَغْرُبُ كُلَّ لَيْلَةٍ مِنَ الْمَغْرِبِ، ثُمَّ تَطْلُعُ فِي آخِرِهَا مِنَ الْمَشْرِقِ كَمَا قَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ: وَالشَّمْسُ تَطْلُعُ كُلَّ آخِرِ لَيْلَةٍ حَمْرَاءَ يُصْبِحُ لَوْنُهَا يَتَوَرَّدُ     لَيْسَتْ بِطَالِعَةٍ لَهُمْ فِي رِسْلِهَا إِلَّا مُعَذَّبَةً وَإِلَّا تُجْلَدُ فَأَمَّا الْحَدِيثُ الَّذِي رَوَاهُ الْبُخَارِيُّ بسنده عَنْ أَبِي ذَرٍّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي ذَرٍّ حِينَ غَرَبَتِ الشَّمْسُ: تَدْرِي أَيْنَ تَذْهَبُ قُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ: فَإِنَّهَا تَذْهَبُ حَتَّى تَسْجُدَ تَحْتَ الْعَرْشِ فَتَسْتَأْذِنُ فَيُؤْذَنُ لَهَا، وَيُوشِكُ أَنْ تَسْجُدَ فَلَا يُقْبَلُ مِنْهَا، وَتَسْتَأْذِنُ فَلَا يُؤْذَنُ لَهَا يُقَالُ لَهَا ارْجِعِي مِنْ حَيْثُ جِئْتِ فَتَطْلُعُ مِنْ مَغْرِبِهَا فَذَلِكَ قَوْلُهُ تَعَالَى: ( وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ). هَذَا لَفْظُهُ فِي بَدْءِ الْخَلْقِ. وَقَالَ التِّرْمِذِيُّ: حَسَنٌ صَحِيحٌ. إِذَا عُلِمَ هَذَا، فَإِنَّهُ حَدِيثٌ لَا يُعَارِضُ مَا ذَكَرْنَاهُ مِنِ اسْتِدَارَةِ الْأَفْلَاكِ  الَّتِي هِيَ السَّمَاوَاتُ عَلَى أَشْهَرِ الْقَوْلَيْنِ، وَلَا يَدُلُّ عَلَى كُرِّيَّةِ الْعَرْشِ كَمَا زَعَمَهُ زَاعِمُونَ قَدْ أَبْطَلْنَا قَوْلَهُمْ فِيمَا سَلَفَ. وَلَا يَدُلُّ عَلَى أَنَّهَا تَصْعَدُ إِلَى فَوْقِ السَّمَاوَاتِ مِنْ جِهَتِنَا حَتَّى تَسْجُدَ تَحْتَ الْعَرْشِ بَلْ هِيَ تَغْرُبُ عَنْ أَعْيُنِنَا، وَهِيَ مُسْتَمِرَّةٌ فِي فَلَكِهَا الَّذِي هِيَ فِيهِ، وَهُوَ الرَّابِعُ فِيمَا قَالَهُ غَيْرُ وَاحِدٍ مِنْ عُلَمَاءِ التَّسْيِيرِ، وَلَيْسَ فِي الشَّرْعِ مَا يَنْفِيهِ، بَلْ فِي الْحِسِّ وَهُوَ الْكُسُوفَاتُ مَا يَدُلُّ عَلَيْهِ وَيَقْتَضِيهِ فَإِذَا ذَهَبَتْ فِيهِ حَتَّى تَتَوَسَّطَهُ وَهُوَ وَقْتُ نِصْفِ اللَّيْلِ مَثَلًا فِي اعْتِدَالِ الزَّمَانِ، بِحَيْثُ يَكُونُ بَيْنَ الْقُطْبَيْنِ الْجَنُوبِيِّ وَالشَّمَالِيِّ فَإِنَّهَا تَكُونُ أَبْعَدَ مَا يَكُونُ مِنَ الْعَرْشِ ; لِأَنَّهُ مُقَبَّبٌ مِنْ جِهَةِ وَجْهِ الْعَالَمِ، وَهَذَا مَحَلُّ سُجُودِهَا كَمَا يُنَاسِبُهَا، كَمَا أَنَّهَا أَقْرَبُ مَا تَكُونُ مِنَ الْعَرْشِ وَقْتَ الزَّوَالِ مِنْ جِهَتِنَا، فَإِذَا كَانَتْ فِي مَحَلِّ سُجُودِهَا اسْتَأْذَنَتِ الرَّبَّ جَلَّ جَلَالُهُ فِي طُلُوعِهَا مِنَ الشَّرْقِ، فَيُؤْذَنُ لَهَا، فَتَبْدُو مِنْ جِهَةِ الشَّرْقِ، وَهِيَ مَعَ ذَلِكَ كَارِهَةٌ لِعُصَاةِ بَنِي آدَمَ أَنْ تَطْلُعَ عَلَيْهِمْ، وَلِهَذَا قَالَ أُمَيَّةُ: لَيْسَتْ بِطَالِعَةٍ لَهُمْ فِي رِسْلِهَا     إِلَّا مُعَذَّبَةً وَإِلَّا تُجْلَدُ فَإِذَا كَانَ الْوَقْتُ الَّذِي يُرِيدُ اللَّهُ طُلُوعَهَا فِيهِ مِنْ جِهَةِ مَغْرِبِهَا تَسْجُدُ عَلَى عَادَتِهَا، وَتَسْتَأْذِنُ فِي الطُّلُوعِ مِنْ عَادَتِهَا فَلَا يُؤْذَنُ لَهَا، فَجَاءَ أَنَّهَا تَسْجُدُ أَيْضًا، ثُمَّ تَسْتَأْذِنُ فَلَا يُؤْذَنُ لَهَا، ثُمَّ تَسْجُدُ فَلَا يُؤْذَنُ لَهَا، وَتَطُولُ تِلْكَ اللَّيْلَةُ، فَتَقُولُ: يَا رَبِّ إِنَّ الْفَجْرَ قَدِ اقْتَرَبَ، وَإِنَّ الْمَدَى بَعِيدٌ. فَيُقَالُ لَهَا ارْجِعِي مِنْ حَيْثُ جِئْتِ فَتَطْلُعُ مِنْ مَغْرِبِهَا فَإِذَا رَآهَا النَّاسُ آمَنُوا جَمِيعًا، وَذَلِكَ حِينَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا. وَفَسَّرُوا بِذَلِكَ قَوْلَهُ تَعَالَى: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا [ يس: 38 ]. قِيلَ: لِوَقْتِهَا الَّذِي تُؤْمَرُ فِيهِ أَنْ تَطْلُعَ مِنْ مَغْرِبِهَا وَقِيلَ: مُسْتَقَرُّهَا مَوْضِعُهَا الَّذِي تَسْجُدُ فِيهِ تَحْتَ الْعَرْشِ. وَقِيلَ: مُنْتَهَى سَيْرِهَا وَهُوَ آخِرُ الدُّنْيَا، وَعَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَرَأَ: وَالشَّمْسُ تَجْرِي لَا مُسْتَقَرَّ لَهَا أَيْ لَيْسَتْ تَسْتَقِرُّ فَعَلَى هَذَا تَسْجُدُ، وَهِيَ سَائِرَةٌ، وَلِهَذَا قَالَ تَعَالَى: لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ [ يس: 40 ]. أَيْ لَا تُدْرِكُ الشَّمْسُ الْقَمَرَ فَتَطْلُعُ فِي سُلْطَانِهِ وَدَوْلَتِهِ، وَلَا هُوَ أَيْضًا وَلَا اللَّيْلُ سَابِقُ النَّهَارِ. أَيْ: لَيْسَ سَابِقَهُ بِمَسَافَةٍ يَتَأَخَّرُ ذَاكَ عَنْهُ فِيهَا بَلْ إِذَا ذَهَبَ النَّهَارُ جَاءَ اللَّيْلُ فِي إِثْرِهِ مُتَعَقِّبًا لَهُ كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى: يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ [ الْأَعْرَافِ: 54 ]. وَقَالَ تَعَالَى: وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا [ الْفُرْقَانِ: 62 ]. أَيْ: يُخْلِفُ هَذَا لِهَذَا وَهَذَا لِهَذَا كَمَا قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَاهُنَا، وَأَدْبَرَ النَّهَارُ مِنْ هَاهُنَا، وَغَرَبَتِ الشَّمْسُ فَقَدْ أَفْطَرَ الصَّائِمُ. فَالزَّمَانُ الْمُحَقِّقُ يَنْقَسِمُ إِلَى لَيْلٍ وَنَهَارٍ، وَلَيْسَ بَيْنَهُمَا غَيْرُهُمَا ; وَلِهَذَا قَالَ تَعَالَى: يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى [ فَاطِرٍ: 13 ]. أَيْ: يُولِجُ مِنْ هَذَا فِي هَذَا أَيْ: يَأْخُذُ مِنْ طُولِ هَذَا فِي قَصْرِ هَذَا فَيَعْتَدِلَانِ كَمَا فِي أَوَّلِ فَصْلِ الرَّبِيعِ ; يَكُونُ اللَّيْلُ قَبْلَ ذَلِكَ طَوِيلًا وَالنَّهَارُ قَصِيرًا، فَلَا يَزَالُ اللَّيْلُ يَنْقُصُ وَالنَّهَارُ يَتَزَايَدُ حَتَّى يَعْتَدِلَا وَهُوَ أَوَّلُ الرَّبِيعِ، ثُمَّ يَشْرَعُ النَّهَارُ يَطُولُ وَيَتَزَايَدُ، وَاللَّيْلُ يَتَنَاقَصُ إِلَى آخِرِ فَصْلِ الرَّبِيعِ، ثُمَّ يَتَرَاجَعُ الْأَمْرُ وَيَنْعَكِسُ الْحَالُ فَيَشْرَعُ النَّهَارُ يَتَنَاقَصُ وَاللَّيْلُ فِي ازْدِيَادٍ حَتَّى يَعْتَدِلَا أَيْضًا فِي أَوَّلِ فَصْلِ الْخَرِيفِ، ثُمَّ يَشْرَعُ اللَّيْلُ يَطُولُ وَيَقْصُرُ النَّهَارُ إِلَى آخِرِ فَصْلِ الْخَرِيفِ، ثُمَّ يَتَرَجَّحُ النَّهَارُ قَلِيلًا قَلِيلًا، وَيَتَنَاقَصُ اللَّيْلُ شَيْئًا فَشَيْئًا حَتَّى يَعْتَدِلَا فِي أَوَّلِ فَصْلِ الرَّبِيعِ كَمَا قَدَّمْنَا. وَهَكَذَا فِي كُلِّ عَامٍ، وَلِهَذَا قَالَ تَعَالَى: وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ [ الْمُؤْمِنُونَ: 80 ]. أَيْ هُوَ الْمُتَصَرِّفُ فِي ذَلِكَ كُلِّهِ الْحَاكِمُ الَّذِي لَا يُخَالِفُ وَلَا يُمَانِعُ ; وَلِهَذَا يَقُولُ فِي ثَلَاثِ آيَاتٍ عِنْدَ ذِكْرِ السَّمَاوَاتِ، وَالنُّجُومِ، وَاللَّيْلِ، وَالنَّهَارِ: ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ [ الْأَنْعَامِ: 80، يس: 38، فُصِّلَتْ: 12 ]. أَيِ الْعَزِيزِ الَّذِي قَدْ قَهَرَ كُلَّ شَيْءٍ، وَدَانَ لَهُ كُلُّ شَيْءٍ فَلَا يُمَانَعُ، وَلَا يُغَالَبُ، الْعَلِيمُ بِكُلِّ شَيْءٍ، فَقَدَّرَ كُلَّ شَيْءٍ تَقْدِيرًا عَلَى نِظَامٍ لَا يَخْتَلِفُ وَلَا يَضْطَرِبُ. وَقَدْ ثَبَتَ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: قَالَ اللَّهُ: يُؤْذِينِي ابْنُ آدَمَ يَسُبُّ الدَّهْرَ، وَأَنَا الدَّهْرُ، بِيَدِي الْأَمْرُ أُقَلِّبُ اللَّيْلَ وَالنَّهَارَ. وَفِي رِوَايَةٍ فَأَنَا الدَّهْرُ أُقَلِّبُ لَيْلَهُ وَنَهَارَهُ. قَالَ الْعُلَمَاءُ ; كَالشَّافِعِيِّ، وَأَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ، وَغَيْرِهِمَا: يَسُبُّ الدَّهْرَ أَيْ يَقُولُ فَعَلَ بِنَا الدَّهْرُ كَذَا يَا خَيْبَةَ الدَّهْرِ أَيْتَمَ الْأَوْلَادَ أَرْمَلَ النِّسَاءَ. قَالَ اللَّهُ تَعَالَى: وَأَنَا الدَّهْرُ. أَيْ أَنَا الدَّهْرُ الَّذِي يَعْنِيهِ فَإِنَّهُ فَاعِلُ ذَلِكَ الَّذِي أَسْنَدَهُ إِلَى الدَّهْرِ، وَالدَّهْرُ مَخْلُوقٌ، وَإِنَّمَا فَعَلَ هَذَا هُوَ اللَّهُ الْخَالِقُ فَهُوَ يَسُبُّ فَاعِلَ ذَلِكَ، وَيَعْتَقِدُهُ الدَّهْرَ، وَاللَّهُ هُوَ الْفَاعِلُ لِذَلِكَ الْخَالِقُ لِكُلِّ شَيْءٍ، الْمُتَصَرِّفُ فِي كُلِّ شَيْءٍ كَمَا قَالَ: وَأَنَا الدَّهْرُ بِيَدِيَ الْأَمْرُ أُقَلِّبُ لَيْلَهُ وَنَهَارَهُ. وَكَمَا قَالَ تَعَالَى: قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ تُولِجُ اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَنْ تَشَاءُ بِغَيْرِ حِسَابٍ [ آلِ عِمْرَانَ: 26 - 27 ]. وَقَالَ تَعَالَى: هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلَّا بِالْحَقِّ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَتَّقُونَ [ يُونُسَ: 5 - 6 ]. أَيْ فَاوَتَ بَيْنَ الشَّمْسِ وَالْقَمَرِ فِي نُورِهِمَا، وَفِي شَكْلِهِمَا، وَفِي وَقْتِهِمَا، وَفِي سَيْرِهِمَا فَجَعَلَ هَذَا ضِيَاءً وَهُوَ شُعَاعُ الشَّمْسِ بُرْهَانٌ سَاطِعٌ وَضَوْءٌ بَاهِرٌ، وَالْقَمَرَ نُورًا، أَيْ أَضْعَفُ مِنْ بُرْهَانِ الشَّمْسِ، وَجَعَلَهُ مُسْتَفَادًا مِنْ ضَوْئِهَا، وَقَدَّرَهُ مَنَازِلَ. أَيْ يَطَّلِعُ أَوَّلَ لَيْلَةٍ مِنَ الشَّهْرِ صَغِيرًا ضَئِيلًا قَلِيلَ النُّورِ لِقُرْبِهِ مِنَ الشَّمْسِ، وَقِلَّةِ مُقَابَلَتِهِ لَهَا فَبِقَدْرِ مُقَابَلَتِهِ لَهَا يَكُونُ نُورُهُ ; وَلِهَذَا فِي اللَّيْلَةِ الثَّانِيَةِ يَكُونُ أَبْعَدَ مِنْهَا بِضِعْفِ مَا كَانَ فِي اللَّيْلَةِ الْأَوْلَى فَيَكُونُ نُورُهُ بِضِعْفِ النُّورِ أَوَّلَ لَيْلَةٍ، ثُمَّ كُلَّمَا بَعُدَ ازْدَادَ نُورُهُ حَتَّى يَتَكَامَلَ إِبْدَارُهُ لَيْلَةَ مُقَابَلَتِهِ إِيَّاهَا مِنَ الْمَشْرِقِ، وَذَلِكَ لَيْلَةَ أَرْبَعَ عَشْرَةَ مِنَ الشَّهْرِ، ثُمَّ يَشْرَعُ فِي النَّقْصِ لِاقْتِرَابِهِ إِلَيْهَا مِنَ الْجِهَةِ الْأُخْرَى إِلَى آخِرِ الشَّهْرِ، فَيَسْتَتِرُ حَتَّى يَعُودَ كَمَا بَدَأَ فِي أَوَّلِ الشَّهْرِ الثَّانِي فَبِهِ تُعْرَفُ الشُّهُورُ، وَبِالشَّمْسِ تُعْرَفُ اللَّيَالِي وَالْأَيَّامُ، وَبِذَلِكَ تُعْرَفُ السِّنُونَ وَالْأَعْوَامُ ; وَلِهَذَا قَالَ تَعَالَى: هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ [ يُونُسَ: 5 ]. وَقَالَ تَعَالَى: وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا [ الْإِسْرَاءِ: 12 ]. الكلام عن الكواكب وَقَالَ تَعَالَى: يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ [ الْبَقَرَةِ: 189 ].. فَالْكَوَاكِبُ الَّتِي فِي السَّمَاءِ مِنْهَا سَيَّارَاتٌ ; وَهِيَ الْمُتَحَيِّرَةُ فِي اصْطِلَاحِ عُلَمَاءِ التَّسْيِيرِ، وَهُوَ عِلْمٌ غَالِبُهُ صَحِيحٌ بِخِلَافِ عِلْمِ الْأَحْكَامِ فَإِنَّ غَالِبَهُ بَاطِلٌ، وَدَعْوَى مَا لَا دَلِيلَ عَلَيْهِ، وَهِيَ سَبْعَةٌ ; الْقَمَرُ فِي سَمَاءِ الدُّنْيَا، وَعُطَارِدُ فِي الثَّانِيَةِ، وَالزُّهْرَةُ فِي الثَّالِثَةِ، وَالشَّمْسُ فِي الرَّابِعَةِ، وَالْمِرِّيخُ فِي الْخَامِسَةِ، وَالْمُشْتَرَى فِي السَّادِسَةِ، وَزُحَلُ فِي السَّابِعَةِ. وَبَقِيَّةُ الْكَوَاكِبِ يُسَمُّونَهَا الثَّوَابِتَ، وَهِيَ عِنْدَهُمْ فِي الْفَلَكِ الثَّامِنِ، وَهُوَ الْكُرْسِيُّ فِي اصْطِلَاحِ كَثِيرٍ مِنَ الْمُتَأَخِّرِينَ. وَقَالَ آخَرُونَ: بَلِ الْكَوَاكِبُ كُلُّهَا فِي السَّمَاءِ الدُّنْيَا، وَلَا مَانِعَ مِنْ كَوْنَ بَعْضِهَا فَوْقَ بَعْضٍ. وَقَدْ يُسْتَدَلُّ عَلَى هَذَا بِقَوْلِهِ تَعَالَى: وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ [ الْمُلْكِ: 5 ]. وَبِقَوْلِهِ: فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ [ فُصِّلَتْ: 12 ]. فَخَصَّ سَمَاءَ الدُّنْيَا مِنْ بَيْنِهِنَّ بِزِينَةِ الْكَوَاكِبِ فَإِنْ دَلَّ هَذَا عَلَى كَوْنِهَا مُرَصَّعَةً فِيهَا فَذَاكَ وَإِلَّا فَلَا مَانِعَ مِمَّا قَالَهُ الْآخَرُونَ، وَاللَّهُ أَعْلَمُ. وَعِنْدَهُمْ أَنَّ الْأَفْلَاكَ السَّبْعَةَ بَلِ الثَّمَانِيَةَ تَدُورُ بِمَا فِيهَا مِنَ الْكَوَاكِبِ الثَّوَابِتِ وَالسَّيَّارَاتِ فِي الْيَوْمِ وَاللَّيْلَةِ دَوْرَةً كُلِّيَّةً مِنَ الشَّرْقِ إِلَى الْغَرْبِ، وَعِنْدَهُمْ أَنَّ كُلَّ وَاحِدٍ مِنَ الْكَوَاكِبِ السَّيَّارَاتِ يَدُورُ عَلَى خِلَافِ فَلَكِهِ مِنَ الْمَغْرِبِ إِلَى الْمَشْرِقِ ; فَالْقَمَرُ يَقْطَعُ فَلَكَهُ فِي شَهْرٍ، وَالشَّمْسُ تَقْطَعُ فَلَكَهَا وَهُوَ الرَّابِعُ فِي سَنَةٍ فَإِذَا كَانَ السَّيْرَانِ لَيْسَ بَيْنَهُمَا تَفَاوُتٌ، وَحَرَكَاتُهُمَا مُتَقَارِبَةٌ كَانَ قَدْرُ السَّمَاءِ الرَّابِعَةِ بِقَدْرِ السَّمَاءِ الدُّنْيَا ثِنْتَيْ عَشْرَةَ مَرَّةً، وَزُحَلُ يَقْطَعُ فَلَكَهُ وَهُوَ السَّابِعُ فِي ثَلَاثِينَ سَنَةً، فَعَلَى هَذَا يَكُونُ بِقَدْرِ السَّمَاءِ الدُّنْيَا ثَلَثُمِائَةٍ وَسِتِّينَ مَرَّةً. وَقَدْ تَكَلَّمُوا عَلَى مَقَادِيرِ أَجْرَامِ هَذِهِ الْكَوَاكِبِ وَسِيَرِهَا وَحَرَكَاتِهَا، وَتَوَسَّعُوا فِي هَذِهِ الْأَشْيَاءِ حَتَّى تَعَدَّوْا إِلَى عِلْمِ الْأَحْكَامِ، وَمَا يَتَرَتَّبُ عَلَى ذَلِكَ مِنَ الْحَوَادِثِ الْأَرْضِيَّةِ، وَمِمَّا لَا عِلْمَ لِكَثِيرٍ مِنْهُمْ بِهِ. وَقَدْ كَانَ الْيُونَانِيُّونَ الَّذِينَ كَانُوا يَسْكُنُونَ الشَّامَ قَبْلَ زَمَنِ الْمَسِيحِ عَلَيْهِ السَّلَامُ بِدُهُورٍ لَهُمْ فِي هَذَا كَلَامٌ كَثِيرٌ يَطُولُ بَسْطُهُ، وَهُمُ الَّذِينَ بَنَوْا مَدِينَةَ دِمَشْقَ، وَجَعَلُوا لَهَا أَبْوَابًا سَبْعَةً، وَجَعَلُوا عَلَى رَأْسِ كُلِّ بَابٍ هَيْكَلًا عَلَى صِفَةِ الْكَوَاكِبِ السَّبْعَةِ يَعْبُدُونَ كُلَّ وَاحِدٍ فِي هَيْكَلِهِ، وَيَدْعُونَهُ بِدُعَاءٍ يَأْثَرُهُ عَنْهُمْ غَيْرُ وَاحِدٍ مِنْ أَهْلِ التَّوَارِيخِ وَغَيْرِهِمْ. وَذَكَرُهُ صَاحِبُ " السِّرِّ الْمَكْتُومِ فِي مُخَاطَبَةِ الشَّمْسِ وَالْقَمَرِ وَالنُّجُومِ " وَهُوَ خُرَافَاتٌ لَا يُلْتَفَتُ إِلَيْهَا. وَغَيْرُهُ مِنْ عُلَمَاءِ الْحَرَّنَانِيِّينَ فَلَاسِفَةِ حَرَّانَ فِي قَدِيمِ الزَّمَانِ، وَقَدْ كَانُوا مُشْرِكِينَ يَعْبُدُونَ الْكَوَاكِبَ السَّبْعَ، وَهُمْ طَائِفَةٌ مِنَ الصَّابِئِينَ، وَلِهَذَا قَالَ اللَّهُ تَعَالَى: وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ [ فُصِّلَتْ: 37 ]. وَقَالَ تَعَالَى إِخْبَارًا عَنِ الْهُدْهُدِ أَنَّهُ قَالَ لِسُلَيْمَانَ عَلَيْهِ السَّلَامُ مُخْبِرًا عَنْ بِلْقِيسَ وَجُنُودِهَا ; مَلِكَةِ سَبَأٍ فِي الْيَمَنِ وَمَا وَالَاهَا: إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ [ النَّمْلِ: 23 26 ]. وَقَالَ تَعَالَى: أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ، وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ [ الْحَجِّ: 18 ]. وَقَالَ تَعَالَى: أَوَلَمْ يَرَوْا إِلَى مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ [ النَّحْلِ: 48 ] وَقَالَ تَعَالَى: وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ [ الرَّعْدِ: 15 ]. وَقَالَ تَعَالَى: تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا [ الْإِسْرَاءِ: 44 ]. وَالْآيَاتُ فِي هَذَا كَثِيرَةٌ جِدًّا. وَلِمَّا كَانَ أَشْرَفُ الْأَجْرَامِ الْمُشَاهَدَةِ فِي السَّمَاوَاتِ وَالْأَرْضِ هِيَ الْكَوَاكِبَ، وَأَشْرَقُهُنَّ مَنْظَرًا، وَأَشْرَفُهُنَّ مُعْتَبَرًا الشَّمْسَ وَالْقَمَرَ، اسْتَدَلَّ الْخَلِيلُ عَلَى بُطْلَانِ إِلَهِيَّةِ شَيْءٍ مِنْهُنَّ، وَذَلِكَ فِي قَوْلِهِ تَعَالَى: فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَذَا رَبِّي هَذَا أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ [ الْأَنْعَامِ: 77 - 79 ]. فَبَيَّنَ بِطْرِيقِ الْبُرْهَانِ الْقَطْعِيِّ أَنَّ هَذِهِ الْأَجْرَامَ الْمُشَاهَدَاتِ مِنَ الْكَوَاكِبِ وَالْقَمَرِ وَالشَّمْسِ لَا يَصْلُحُ شَيْءٌ مِنْهَا لِلْإِلَهِيَّةِ ; لِأَنَّهَا كُلَّهَا مَخْلُوقَةٌ مَرْبُوبَةٌ مُدَبَّرَةٌ مُسَخَّرَةٌ فِي سَيْرِهَا لَا تَحِيدُ عَمَّا خُلِقَتْ لَهُ، وَلَا تَزِيغُ عَنْهُ إِلَّا بِتَقْدِيرٍ مُتْقَنٍ مُحَرَّرٍ لَا تَضْطَرِبُ وَلَا تَخْتَلِفُ، وَذَلِكَ دَلِيلٌ عَلَى كَوْنِهَا مَرْبُوبَةٌ مَصْنُوعَةٌ مُسَخَّرَةٌ مَقْهُورَةٌ ; وَلِهَذَا قَالَ تَعَالَى: وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ [ فُصِّلَتْ: 37 ]. وَثَبَتَ فِي الصَّحِيحَيْنِ فِي صَلَاةِ الْكُسُوفِ مِنْ حَدِيثِ ابْنِ عُمَرَ، وَابْنِ عَبَّاسٍ، وَعَائِشَةَ، وَغَيْرِهِمْ مِنَ الصَّحَابَةِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: فِي خُطْبَتِهِ يَوْمَئِذٍ أَنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ عَزَّ وَجَلَّ، وَإِنَّهُمَا لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ. وَقَالَ الْبُخَارِيُّ فِي بَدْءِ الْخَلْقِ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: الشَّمْسُ وَالْقَمَرُ مُكَوَّرَانِ يَوْمَ الْقِيَامَةِ. انْفَرَدَ بِهِ الْبُخَارِيُّ، وَقَدْ رَوَاهُ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ بِأَبْسَطِ مِنْ هَذَا السِّيَاقِ فَقَالَ بسنده عَنْ عَبْدِ اللَّهِ الدَّانَاجِ سَمِعْتُ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ زَمَنَ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ فِي هَذَا الْمَسْجِدِ مَسْجِدِ الْكُوفَةِ، وَجَاءَ الْحَسَنُ فَجَلَسَ إِلَيْهِ فَحَدَّثَ قَالَ: حَدَّثَنَا أَبُو هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّ الشَّمْسَ وَالْقَمَرَ ثَوْرَانِ فِي النَّارِ يَوْمَ الْقِيَامَةِ فَقَالَ الْحَسَنُ: وَمَا ذَنْبُهُمَا ؟ فَقَالَ: أُحَدِّثُكَ عَنْ رَسُولِ اللَّهِ ﷺ وَتَقُولُ وَمَا ذَنْبُهُمَا ؟ ثُمَّ قَالَ الْبَزَّارُ: لَا يُرْوَى عَنْ أَبِي هُرَيْرَةَ إِلَّا مِنْ هَذَا الْوَجْهِ، وَلَمْ يَرْوِ عَبْدُ اللَّهِ الدَّانَاجُ، عَنْ أَبِي سَلَمَةَ سِوَى هَذَا الْحَدِيثِ. وَقَالَ ابْنُ أَبِي حَاتِمٍ: بسنده عَنِ ابْنِ عَبَّاسٍ إِذَا الشَّمْسُ كُوِّرَتْ [ التَّكْوِيرِ: 1 ]. قَالَ: يُكَوِّرُ اللَّهُ الشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ يَوْمَ الْقِيَامَةِ فِي الْبَحْرِ، وَيَبْعَثُ اللَّهُ رِيحًا دَبُورًا فَتُضْرِمُهَا نَارًا. فَدَلَّتْ هَذِهِ الْآثَارُ عَلَى أَنَّ الشَّمْسَ وَالْقَمَرَ مِنْ مَخْلُوقَاتِ اللَّهِ  خَلَقَهَا اللَّهُ لِمَا أَرَادَ، ثُمَّ يَفْعَلُ فِيهَا مَا يَشَاءُ، وَلَهُ الْحُجَّةُ الدَّامِغَةُ، وَالْحِكْمَةُ الْبَالِغَةُ، فَلَا يُسْأَلُ عَمَّا يَفْعَلُ لِعِلْمِهِ وَحِكْمَتِهِ وَقُدْرَتِهِ وَمَشِيئَتِهِ النَّافِذَةِ وَحُكْمِهِ الَّذِي لَا يُرَدُّ وَلَا يُمَانَعُ وَلَا يُغَالَبُ. وَمَا أَحْسَنَ مَا أَوْرَدَهُ الْإِمَامُ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ فِي أَوَّلِ كِتَابِ " السِّيرَةِ " مِنَ الشِّعْرِ لِزَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ فِي خَلْقِ السَّمَاءِ وَالْأَرْضِ وَالشَّمْسِ وَالْقَمَرِ وَغَيْرِ ذَلِكَ قَالَ ابْنُ هِشَامٍ: هِيَ لِأُمَيَّةَ بْنِ أَبِي الصَّلْتِ: إِلَى اللَّهِ أُهْدِي مِدْحَتِي وَثَنَائِيَا     وَقَوْلًا رَصِينًا لَا يَنِي الدَّهْرَ بَاقِيًا إِلَى الْمَلِكِ الْأَعْلَى الَّذِي لَيْسَ فَوْقَهُ     إِلَهٌ وَلَا رَبٌّ يَكُونُ مُدَانِيَا أَلَا أيُّهَا الْإِنْسَانُ إِيَّاكَ وَالرَّدَى     فَإِنَّكَ لَا تُخْفِي مِنَ اللَّهِ خَافِيَا وَإِيَّاكَ لَا تَجْعَلْ مَعَ اللَّهِ غَيْرَهُ     فَإِنَّ سَبِيلَ الرُّشْدِ أَصْبَحَ بَادِيَا حَنَانَيْكَ إِنَّ الْجِنَّ كَانَتْ رَجَاءَهُمْ     وَأَنْتَ إِلَهِي رَبَّنَا وَرَجَائِيَا رَضِيتُ بِكَ اَللَّهُمَّ رَبًّا فَلَنْ أُرَى     أَدِينُ إِلَهًا غَيْرَكَ اَللَّهُ ثَانِيَا وَأَنْتَ اَلَّذِي مِنْ فَضْلِ مَنٍّ وَرَحْمَةٍ     بَعَثْتَ إِلَى مُوسَى رَسُولًا مُنَادِيَا فَقُلْتَ لَهُ يَا اِذْهَبْ وَهَارُونَ فَادْعُوَا     إِلَى اَللَّهِ فِرْعَوْنَ اَلَّذِي كَانَ طَاغِيَا وَقُولَا لَهُ أَأَنْتَ سَوَّيْتَ هَذِهِ بِلَا     وَتَدٍ حَتَّى اِطْمَأَنَّتْ كَمَا هِيَا وَقُولَا لَهُ أَأَنْتَ رَفَعْتَ هَذِهِ بِلَا     عَمَدٍ أَرْفِقْ إِذًا بِكَ بَانِيَا وَقُولَا لَهُ أَأَنْتَ سَوَّيْتَ وَسْطَهَا     مُنِيرًا إِذَا مَا جَنَّهُ اَللَّيْلُ هَادِيَا وَقُولَا لَهُ مَنْ يُرْسِلُ اَلشَّمْسَ غَدْوَةً     فَيُصْبِحُ مَا مَسَّتْ مِنَ اَلْأَرْضِ ضَاحِيَا وَقُولَا لَهُ مَنْ يُنْبِتُ اَلْحَبَّ فِي اَلثَّرَى     فَيُصْبِحُ مِنْهُ اَلْبَقْلُ يَهْتَزُّ رَابِيَا وَيُخْرِجُ مِنْهُ حَبَّهُ فِي رُءُوسِهِ     وَفِي ذَاكَ آيَاتٌ لِمَنْ كَانَ وَاعِيَا وَأَنْتَ بِفَضْلٍ مِنْكَ نَجَّيْتَ يُونُسَا     وَقَدْ بَاتَ فِي أَضْعَافِ حُوتٍ لَيَالِيَا وَإِنِّي وَلَوْ سَبَّحْتُ بِاسْمِكَ رَبَّنَا     لِأُكْثِرَ إِلَّا مَا غَفَرْتَ خَطَائِيَا فَرَبَّ اَلْعِبَادِ أَلْقِ سَيْبًا وَرَحْمَةً     عَلَيَّ وَبَارِكْ فِي بَنِيَّ وَمَالِيَا . فَإِذَا عُلِمَ هَذَا فَالْكَوَاكِبُ الَّتِي فِي السَّمَاءِ مِنَ الثَّوَابِتِ وَالسَّيَّارَاتِ، الْجَمِيعُ مَخْلُوقَةٌ خَلَقَهَا اللَّهُ تَعَالَى كَمَا قَالَ:وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ [ فُصِّلَتْ: 12 ]. وَأَمَّا مَا يَذْكُرُهُ كَثِيرٌ مِنَ الْمُفَسِّرِينَ فِي قِصَّةِ هَارُوتَ وَمَارُوتَ   ; مِنْ أَنَّ الزُّهْرَةَ كَانَتِ امْرَأَةً حَسْنَاءَ فَرَاوَدَاهَا عَلَى نَفْسِهَا، فَأَبَتْ إِلَّا أَنْ يُعَلِّمَاهَا الِاسْمَ الْأَعْظَمَ، فَعَلَّمَاهَا، فَقَالَتْهُ ; فَرُفِعَتْ كَوْكَبًا إِلَى السَّمَاءِ فَهَذَا أَظُنُّهُ مِنْ وَضْعِ الْإِسْرَائِيلِيِّينَ، وَإِنْ كَانَ قَدْ أَخْبَرَ بِهِ كَعْبُ الْأَحْبَارِ، وَتَلَقَّاهُ عَنْهُ طَائِفَةٌ مِنَ السَّلَفِ فَذَكَرُوهُ عَلَى سَبِيلِ الْحِكَايَةِ وَالتَّحْدِيثِ عَنْ بَنِي إِسْرَائِيلَ. وَقَدْ رَوَى الْإِمَامُ أَحْمَدُ بسنده، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ ﷺ، وَذَكَرَ الْقِصَّةَ بِطُولِهَا، وَفِيهِ: فَمَثَّلَتْ لَهُمَا الزَّهْرَةُ امْرَأَةً مِنْ أَحْسَنِ الْبَشَرِ فَجَاءَتْهُمَا فَسَأَلَاهَا نَفْسَهَا. وَذَكَرَ الْقِصَّةَ. وَقَدْ رَوَاهُ عَبْدُ الرَّزَّاقِ فِي تَفْسِيرِهِ بسنده عَنِ ابْنِ عُمَرَ عَنْ كَعْبِ الْأَحْبَارِ بِهِ. وَهَذَا أَصَحُّ وَأَثْبَتُ. وَقَدْ رَوَى الْحَاكِمُ فِي مُسْتَدْرَكِهِ، وَابْنُ أَبِي حَاتِمٍ فِي تَفْسِيرِهِ عَنِ ابْنِ عَبَّاسٍ فَذَكَرَهُ. وَقَالَ فِيهِ: وَفِي ذَلِكَ الزَّمَانِ امْرَأَةٌ حُسْنُهَا فِي النِّسَاءِ كَحُسْنِ الزُّهْرَةِ فِي سَائِرِ الْكَوَاكِبِ. وَذَكَرَ تَمَامَهُ. وَهَذَا أَحْسَنُ لَفْظٍ رُوِيَ فِي هَذِهِ الْقِصَّةِ، وَاللَّهُ أَعْلَمُ. وَهَكَذَا الْحَدِيثُ الَّذِي رَوَاهُ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ: بسنده عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ ﷺ، أَنَّ رَسُولَ اللَّهِ ﷺ ذَكَرَ سُهَيْلًا فَقَالَ: كَانَ عَشَّارًا ظَلُومًا فَمَسَخَهُ اللَّهُ شِهَابًا.

    ✧ What Pertains to the Creation of the Heavens and the Signs Within Them We have already mentioned that the creation of the earth preceded the creation of the heaven, as the Most High said: “It is He who created for you all that is in the earth, then He turned to the heaven and fashioned them into seven heavens, and He is Knower of all things” [al-Baqarah: 29]. And the Most High said: “Say: Do you indeed disbelieve in Him who created the earth in two days and set up equals to Him? That is the Lord of the worlds. And He placed therein firm mountains above it, and blessed it, and determined therein its sustenance in four days, equal for those who ask. Then He turned to the heaven while it was smoke and said to it and to the earth: Come willingly or unwillingly. They said: We come obedient. And He decreed them as seven heavens in two days, and revealed in every heaven its command. And We adorned the lowest heaven with lamps, and as a guard. That is the determination of the Mighty, the Knowing” [Fussilat: 9–12]. And the Most High said: “Are you harder to create, or the heaven which He built? He raised its height and proportioned it, and darkened its night and brought forth its daylight, and the earth after that He spread out” [al-Naziʿat: 27–30]. We have already answered His statement “and the earth after that He spread out” by saying that the spreading is other than the creation, and it is after the creation of the heaven. And the Most High said: “Blessed is He in whose hand is the dominion, and He is over all things powerful. He who created death and life to test you, which of you is best in deed, and He is the Mighty, the Forgiving. He who created seven heavens in layers. You do not see in the creation of the Merciful any disparity. So return your gaze, do you see any cracks? Then return your gaze twice more; your gaze will return to you humbled and weary. And We adorned the lowest heaven with lamps, and made them missiles against the devils, and We prepared for them the punishment of the blazing fire” [al-Mulk: 1–5]. And the Most High said: “And We built above you seven strong ones, and made a blazing lamp” [al-Nabaʾ: 12–13]. And the Most High said: “Do you not see how Allah created seven heavens in layers, and made the moon therein a light, and made the sun a lamp?” [Nuh: 15–16]. And the Most High said: “Allah is He who created seven heavens, and of the earth the like thereof. The command descends between them, that you may know that Allah is over all things powerful, and that Allah has encompassed all things in knowledge” [al-Talaq: 12]. And the Most High said: “Blessed is He who placed in the heaven constellations, and placed therein a lamp and a shining moon. And He it is who made the night and the day successive, for him who desires to remember or desires gratitude” [al-Furqan: 61–62]. And the Most High said: “Indeed We adorned the lowest heaven with the adornment of the stars, and as a guard from every rebellious devil. They do not listen to the highest assembly, and they are cast from every side, driven away, and for them is a lasting punishment. Except him who snatches a fragment, and a piercing flame follows him” [al-Saffat: 6–10]. And the Most High said: “And We placed in the heaven constellations, and adorned it for the beholders, and guarded it from every accursed devil. Except him who eavesdrops, and a clear flame follows him” [al-Hijr: 16–18]. And the Most High said: “And the heaven We built with might, and indeed We are expanding” [al-Dhariyat: 47]. And the Most High said: “And We made the heaven a protected roof, and they turn away from its signs. And He it is who created the night and the day and the sun and the moon; each in an orbit swimming” [al-Anbiyaʾ: 32–33]. And the Most High said: “And a sign for them is the night: We draw out from it the day, and behold they are in darkness. And the sun runs to a resting place for it; that is the determination of the Mighty, the Knowing. And the moon, We determined it in stages until it returns like the old curved date stalk. Neither is it for the sun to overtake the moon, nor does the night outstrip the day, and each in an orbit swimming” [Ya Sin: 37–40]. And the Most High said: “Cleaver of the dawn, and made the night a repose, and the sun and the moon for reckoning. That is the determination of the Mighty, the Knowing. And He it is who made for you the stars that you may be guided by them in the darkness of land and sea. We have detailed the signs for a people who know” [al-Anʿam: 96–97]. And the Most High said: “Indeed your Lord is Allah who created the heavens and the earth in six days, then established Himself on the Throne. He covers the night with the day, seeking it swiftly, and the sun and the moon and the stars, subjected by His command. Indeed, to Him belong the creation and the command. Blessed is Allah, Lord of the worlds” [al-Aʿraf: 54]. And the verses on this are very many. And the intent is that the Most High informs of the creation of the heavens and the greatness of their vastness and their height, and that they are in the utmost of beauty and splendor and perfection and brilliance, as the Most High said: “And by the heaven with its beautiful pathways” [al-Dhariyat: 7], meaning the beautiful creation. And the Most High said: “So return your gaze, do you see any cracks? Then return your gaze twice more; your gaze will return to you humbled and weary” [al-Mulk: 3–4], meaning humbled from seeing any deficiency or flaw in them. And “weary” means tired and weak. Even if he looked until he became exhausted and tired and weak, he would not perceive any deficiency in them or any defect, because the Most High has made their creation perfect and adorned their horizon with the stars, as He said: “And by the heaven with constellations” [al-Buruj: 1], meaning the stars. And it is said: the places of the guard from which the meteors are thrown at the eavesdropper, and there is no contradiction between the two sayings. And the Most High said: “And We placed in the heaven constellations, and adorned it for the beholders, and guarded it from every accursed devil” [al-Hijr: 16–17]. So He mentioned that He adorned its appearance with the fixed and moving stars; the sun, the moon, and the shining stars, and that He protected its precincts from the devils settling in it, and this is an adornment of meaning, so He said: “and guarded it from every accursed devil.” As He said: “Indeed We adorned the lowest heaven with the adornment of the stars, and as a guard from every rebellious devil. They do not listen to the highest assembly” [al-Saffat: 6–8]. Al-Bukhari said in the Book of the Beginning of Creation: Qatadah said: “And We adorned the lowest heaven with lamps” [al-Mulk: 5]. He created these stars for three purposes: He made them an adornment for the heaven, and missiles against the devils, and signs by which one is guided. So whoever interprets them otherwise has erred and lost his share, and burdened himself with what he has no knowledge of. And this that Qatadah said is explicitly stated in the saying of the Most High: “And We adorned the lowest heaven with lamps, and made them missiles against the devils” [al-Mulk: 5]. And the Most High said: “And He it is who made for you the stars that you may be guided by them in the darkness of land and sea” [al-Anʿam: 97]. So whoever burdens himself with other than these three, that is, with knowledge of the judgments indicated by their motions and their conjunctions in their courses, and that this indicates earthly events, has erred. That is because most of their speech in this matter is nothing but guesswork and false conjectures and baseless claims. And the Most High mentioned that He created seven heavens in layers, meaning one above another. Whether the Heavens Are Stacked or Separated with Void Between Them The scholars of astronomy differed as to whether they are stacked upon each other, or separated with void between them, according to two opinions. The correct one is the second, because of what we have previously mentioned from the hadith of ʿAbd Allah b. ʿAmirah, from al-Ahnaf, from al-ʿAbbas in the hadith of the mountain goats, that the Messenger of Allah ﷺ said: “Do you know how much is between the heaven and the earth?” We said: “Allah and His Messenger know best.” He said: “Between them is a distance of five hundred years, and from each heaven to the next heaven is five hundred years, and the thickness of each heaven is five hundred years.” The hadith in its entirety was narrated by Ahmad, Abu Dawud, Ibn Majah, and al-Tirmidhi, who graded it as good. And in the two Sahihs from the hadith of Anas in the hadith of the Night Journey, he said in it: “And he found in the lowest heaven Adam, and Jibril said to him: ‘This is your father Adam.’ He greeted him, and he returned the greeting and said: ‘Welcome, and greetings to my son; what an excellent son you are.’” Until he said: “Then he ascended with me to the second heaven.” And likewise he mentioned the third, the fourth, the fifth, the sixth, and the seventh. This indicates separation between them due to his saying: “Then he ascended with us until we came to the second heaven, and he asked for it to be opened, and it was said: ‘Who is this?’” to the end of the hadith, and this indicates what we have said, and Allah knows best. The Heavens Are Spherical and Round Ibn Hazm, Ibn al-Munadi, Abu al-Faraj Ibn al-Jawzi, and more than one of the scholars have reported consensus that the heavens are spherical and round, and they inferred that from His saying: “each in an orbit swimming” [Ya Sin: 40]. Al-Hasan said: “They revolve.” Ibn ʿAbbas said: “In a sphere like the whorl of a spindle.” They said: And that is indicated by the fact that the sun sets every night in the west, then rises at the end of it from the east, as Umayyah b. Abi al-Salt said: And the sun rises at the end of every night, red, its color becoming rosy at dawn It does not rise for them at its leisure, except tormented and except flogged As for the hadith narrated by al-Bukhari with his chain from Abu Dharr, who said: The Messenger of Allah ﷺ said to Abu Dharr when the sun set: “Do you know where it goes?” I said: “Allah and His Messenger know best.” He said: “Indeed it goes until it prostrates beneath the Throne, then it asks permission and permission is granted to it. And soon it will prostrate and it will not be accepted from it, and it will ask permission and permission will not be granted to it. It will be said to it: ‘Return from where you came,’ and it will rise from its west. That is the saying of the Most High: ‘And the sun runs to a resting place for it; that is the determination of the Mighty, the Knowing’ [Ya Sin: 38].” This is his wording in the Beginning of Creation. Al-Tirmidhi said: “Good and sound.” If this is known, then it is a hadith that does not contradict what we have mentioned of the roundness of the spheres, which are the heavens according to the more famous of the two opinions, nor does it indicate the roundness of the Throne as some claimants have alleged, whose statement we have already refuted. Nor does it indicate that it rises above the heavens from our direction until it prostrates beneath the Throne. Rather, it sets from our sight while continuing in its sphere in which it is, which is the fourth according to what more than one of the scholars of astronomy has said. And there is nothing in the Shariah that denies it; rather, in sensory observation, namely the eclipses, there is what indicates it and necessitates it. So when it goes in it until it reaches its middle, which is the time of midnight, for example, in the equinox, such that it is between the southern and northern poles, then it is at the farthest it can be from the Throne, because the Throne is domed from the direction of the face of the world, and this is the place of its prostration as is appropriate for it, just as it is at the closest it can be to the Throne at the time of zenith from our direction. So when it is in the place of its prostration, it asks permission of the Lord, may His majesty be exalted, to rise from the east, and permission is granted to it, so it appears from the direction of the east, and it is nonetheless reluctant to rise upon the disobedient of the children of Adam. For this reason Umayyah said: It does not rise for them at its leisure, except tormented and except flogged So when the time comes in which Allah wills it to rise from the direction of its west, it prostrates as is its custom, and asks permission to rise as is its custom, and permission is not granted to it. So it comes that it prostrates again, then asks permission and permission is not granted to it, then it prostrates and permission is not granted to it, and that night becomes long. So it says: “O Lord, indeed the dawn has drawn near, and the distance is far.” So it is said to it: “Return from where you came,” and it rises from its west. Then when the people see it, they all believe, and that is when no soul will benefit from its faith if it had not believed before or earned good in its faith. And they interpreted with that the saying of the Most High: “And the sun runs to a resting place for it” [Ya Sin: 38]. It is said: to its time in which it is commanded to rise from its west. And it is said: its resting place is the place in which it prostrates beneath the Throne. And it is said: the end of its course, which is the end of the world. And on Ibn ʿAbbas it is reported that he read: “And the sun runs, there is no resting place for it,” meaning it does not rest. So according to this it prostrates while it is moving. And for this reason the Most High said: “Neither is it for the sun to overtake the moon, nor does the night outstrip the day, and each in an orbit swimming” [Ya Sin: 40], meaning the sun does not overtake the moon and rise in its dominion and its turn, nor does it, nor does the night outstrip the day, meaning it does not outstrip it by a distance by which the latter is delayed from it; rather, when the day departs, the night comes immediately after it, following it closely, as He said in the other verse: “He covers the night with the day, seeking it swiftly, and the sun and the moon and the stars, subjected by His command. Indeed, to Him belong the creation and the command. Blessed is Allah, Lord of the worlds” [al-Aʿraf: 54]. And the Most High said: “And He it is who made the night and the day successive, for him who desires to remember or desires gratitude” [al-Furqan: 62], meaning the one succeeds the other, as the Messenger of Allah ﷺ said: “When the night comes from here, and the day departs from here, and the sun has set, then the fasting person has broken his fast.” So the actual time is divided into night and day, and there is nothing between them other than them. And for this reason the Most High said: “He makes the night enter into the day, and makes the day enter into the night, and subjected the sun and the moon, each running for an appointed term” [Fatir: 13], meaning He makes part of this enter into that, meaning He takes from the length of this and adds to the shortness of the other, so they become equal, as in the beginning of the spring season: before that the night is long and the day short, and the night continues to decrease and the day to increase until they become equal, which is the beginning of spring. Then the day begins to lengthen and increase, and the night to decrease until the end of the spring season, then the matter reverses and the situation inverts, so the day begins to decrease and the night to increase until they become equal again at the beginning of the autumn season. Then the night begins to lengthen and the day to shorten until the end of the autumn season. Then the day begins to preponderate little by little, and the night decreases little by little until they become equal at the beginning of the spring season, as we have mentioned. And so it is every year. And for this reason the Most High said: “And His is the alternation of night and day” [al-Muʾminun: 80], meaning He is the disposer of all that, the Ruler who is not contradicted or resisted. And for this reason He says in three verses when mentioning the heavens, the stars, the night and the day: “That is the determination of the Mighty, the Knowing” [al-Anʿam: 80, Ya Sin: 38, Fussilat: 12], meaning the Mighty who has subdued all things, and all things have submitted to Him, so He is not resisted or overcome, the Knowing of all things, so He determined everything with a determination in a system that does not differ or become disordered. And it is established in the two Sahihs from the hadith of Sufyan b. ʿUyaynah, from al-Zuhri, from Saʿid b. al-Musayyab, from Abu Hurayrah, who said: The Messenger of Allah ﷺ said: “Allah said: ‘The son of Adam hurts Me by cursing time, and I am time. In My hand is the command; I turn the night and the day.’” And in another narration: “For I am time; I turn its night and its day.” The scholars, such as al-Shafiʿi, Abu ʿUbayd al-Qasim b. Sallam, and others, said: “He curses time,” meaning he says: “Time did to us such and such; what a loss is time; it orphaned the children and widowed the women.” Allah the Most High said: “And I am time,” meaning I am the time that he means, for He is the doer of that which He attributed to time, and time is created, and only Allah the Creator did this, so he curses the doer of that and believes it to be time, while Allah is the doer of that, the Creator of all things, the disposer of all things, as He said: “And I am time; in My hand is the command; I turn its night and its day.” And as the Most High said: “Say: O Allah, Owner of the dominion, You give the dominion to whom You will and take the dominion from whom You will, and You honor whom You will and humiliate whom You will. In Your hand is good; indeed You are over all things powerful. You make the night enter into the day and make the day enter into the night, and You bring forth the living from the dead, and bring forth the dead from the living, and provide for whom You will without reckoning” [Al ʿImran: 26–27]. And the Most High said: “He it is who made the sun a radiance and the moon a light, and determined it in stages that you may know the number of years and the reckoning. Allah did not create that except in truth. He details the signs for a people who know. Indeed in the alternation of night and day and what Allah created in the heavens and the earth are signs for a people who fear” [Yunus: 5–6], meaning He made a difference between the sun and the moon in their light, in their shape, in their time, and in their courses, and made this a radiance, which is the rays of the sun, a shining proof and a dazzling light, and the moon a light, meaning weaker than the proof of the sun, and made it derived from its light, and determined it in stages, meaning it rises on the first night of the month small and tiny with little light due to its nearness to the sun and its little opposition to it. So according to its opposition to it its light is; for this reason on the second night it is farther from it by twice what it was on the first night, so its light is twice the light of the first night. Then as it gets farther, its light increases until its fullness is complete on the night of its opposition to it from the east, which is the fourteenth night of the month. Then it begins to decrease due to its approach to it from the other direction until the end of the month, so it becomes hidden until it returns as it began in the beginning of the second month. So by it the months are known, and by the sun the nights and days are known, and by that the years and ages are known. And for this reason the Most High said: “He it is who made the sun a radiance and the moon a light, and determined it in stages that you may know the number of years and the reckoning” [Yunus: 5]. And the Most High said: “And We made the night and the day two signs, so We erased the sign of the night and made the sign of the day giving sight, that you may seek bounty from your Lord and that you may know the number of years and the reckoning, and everything We have detailed in detail” [al-Israʾ: 12]. Discussion of the Stars And the Most High said: “They ask you about the new moons. Say: They are appointed times for the people and the Hajj” [al-Baqarah: 189]. So the stars that are in the heaven include moving ones, which are the wandering ones in the terminology of the scholars of astronomy, and it is a science whose majority is sound, unlike the science of judgments, for its majority is false, and claims without evidence. They are seven: the moon in the lowest heaven, Mercury in the second, Venus in the third, the sun in the fourth, Mars in the fifth, Jupiter in the sixth, and Saturn in the seventh. The rest of the stars they call the fixed ones, and according to them they are in the eighth sphere, which is the Footstool in the terminology of many of the later scholars. Others said: Rather, all the stars are in the lowest heaven, and there is no impediment to some of them being above others. And evidence may be sought for this from the saying of the Most High: “And We adorned the lowest heaven with lamps, and made them missiles against the devils” [al-Mulk: 5], and from His saying: “And He decreed them as seven heavens in two days, and revealed in every heaven its command. And We adorned the lowest heaven with lamps, and as a guard. That is the determination of the Mighty, the Knowing” [Fussilat: 12]. So He singled out the lowest heaven from among them with the adornment of the stars. If this indicates that they are embedded in it, then so be it; otherwise there is no impediment to what the others said, and Allah knows best. According to them, the seven spheres, indeed the eight, revolve with what is in them of the fixed and moving stars in the day and night in one complete revolution from east to west. And according to them, each of the moving stars revolves contrary to its sphere from west to east. The moon traverses its sphere in a month, and the sun traverses its sphere, which is the fourth, in a year. So if the two courses have no disparity and their motions are close, then the size of the fourth heaven is twelve times the size of the lowest heaven. And Saturn traverses its sphere, which is the seventh, in thirty years, so on this basis it is three hundred and sixty times the size of the lowest heaven. And they have spoken about the measures of the bodies of these stars and their courses and their motions, and they expanded in these matters until they went beyond to the science of judgments and what results from that of earthly events, and of which most of them have no knowledge. The Greeks who inhabited Syria before the time of the Messiah ﷺ by many ages had much speech on this that would be lengthy to expound. They are the ones who built the city of Damascus and made for it seven gates, and placed over each gate a temple in the form of the seven stars, worshipping each one in its temple and invoking it with invocations that more than one of the historians and others have transmitted from them. It is mentioned by the author of “The Hidden Secret in Addressing the Sun, the Moon, and the Stars,” and it is nonsense not to be paid attention to. And other scholars of the Harranians, the philosophers of Harran in ancient times, they were polytheists worshipping the seven stars, and they are a faction of the Sabians. And for this reason Allah the Most High said: “And among His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or to the moon, but prostrate to Allah who created them, if it is Him you worship” [Fussilat: 37]. And the Most High said, relating from the hoopoe that it said to Sulayman ﷺ, informing about Bilqis and her armies, the queen of Sheba in Yemen and its surroundings: “Indeed I found a woman ruling over them, and she has been given of everything, and she has a great throne. I found her and her people prostrating to the sun instead of Allah, and Satan has adorned their deeds for them, and turned them from the way, so they are not guided. That they do not prostrate to Allah, who brings forth what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, there is no god but He, Lord of the great Throne” [al-Naml: 23–26]. And the Most High said: “Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun and the moon and the stars and the mountains and the trees and the animals and many of the people, and many upon whom the punishment is due. And whomsoever Allah humiliates, for him there is none to honor. Indeed Allah does what He wills” [al-Hajj: 18]. And the Most High said: “Do they not see what Allah has created of anything whose shadows incline to the right and to the left, prostrating to Allah while they are humble? And to Allah prostrates whatever is in the heavens and whatever is on the earth of creatures and the angels, and they do not act arrogantly. They fear their Lord above them and do what they are commanded” [al-Nahl: 48]. And the Most High said: “And to Allah prostrates whoever is in the heavens and the earth, willingly or unwillingly, and their shadows in the mornings and the evenings” [al-Raʿd: 15]. And the Most High said: “The seven heavens and the earth and whoever is in them glorify Him, and there is not a thing except that it glorifies His praise, but you do not understand their glorification. Indeed He is Forbearing, Forgiving” [al-Israʾ: 44]. And the verses on this are very many. And since the most noble of the visible bodies in the heavens and the earth are the stars, and the brightest of them in appearance and the most noble in consideration are the sun and the moon, the Friend (al-Khalil) inferred from them the invalidity of the divinity of any of them, and that is in the saying of the Most High: “And when he saw the moon rising, he said: This is my Lord. And when it set, he said: If my Lord does not guide me, I will surely be of the people who go astray. And when he saw the sun rising, he said: This is my Lord; this is greater. And when it set, he said: O my people, indeed I am free of what you associate. Indeed I have turned my face to Him who created the heavens and the earth, upright, and I am not of the polytheists” [al-Anʿam: 77–79]. So he demonstrated by way of decisive proof that these visible bodies of the stars, the moon, and the sun, none of them is fit for divinity, because they are all created, nurtured, managed, subjected in their courses, not deviating from what they were created for, nor straying from it except by a precise, refined determination that does not become disordered or differ. And that is evidence that they are nurtured, made, subjected, and compelled. And for this reason the Most High said: “And among His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or to the moon, but prostrate to Allah who created them, if it is Him you worship” [Fussilat: 37]. And it is established in the two Sahihs in the eclipse prayer from the hadith of Ibn ʿUmar, Ibn ʿAbbas, ʿAʾishah, and others of the Companions that the Messenger of Allah ﷺ said in his sermon on that day that the sun and the moon are two signs among the signs of Allah, mighty and majestic, and they do not eclipse for the death of anyone or for his life. Al-Bukhari said in the Beginning of Creation with his chain from Abu Hurayrah, from the Prophet ﷺ, who said: “The sun and the moon will be rolled up on the Day of Resurrection.” Al-Bukhari alone narrated it. The hafiz Abu Bakr al-Bazzar narrated it with a fuller wording than this chain, saying with his chain from ʿAbd Allah al-Danaj: I heard Abu Salamah b. ʿAbd al-Rahman in the time of Khalid b. ʿAbd Allah al-Qasri in this mosque, the mosque of Kufah, and al-Hasan came and sat with him, and he narrated, saying: Abu Hurayrah narrated to us that the Messenger of Allah ﷺ said: “Indeed the sun and the moon are two bulls in the Fire on the Day of Resurrection.” Al-Hasan said: “And what is their sin?” He said: “I narrate to you from the Messenger of Allah ﷺ, and you say, ‘What is their sin?’” Then al-Bazzar said: “It is not narrated from Abu Hurayrah except from this route, and ʿAbd Allah al-Danaj did not narrate from Abu Salamah except this hadith.” Ibn Abi Hatim said with his chain from Ibn ʿAbbas: “When the sun is rolled up” [al-Takwir: 1]. He said: “Allah will roll up the sun and the moon and the stars on the Day of Resurrection into the sea, and Allah will send a west wind that will kindle them into fire.” So these reports indicate that the sun and the moon are among the creatures of Allah; Allah created them for what He willed, then He does with them what He wills, and His is the decisive argument and the perfect wisdom, so He is not questioned about what He does because of His knowledge and His wisdom and His power and His effective will and His judgment that is not rejected or resisted or overcome. And how excellent is what Imam Muhammad b. Ishaq b. Yasar cited at the beginning of the book of the Sirah from the poetry of Zayd b. ʿAmr b. Nufayl on the creation of the heaven and the earth and the sun and the moon and other than that. Ibn Hisham said: They are of Umayyah b. Abi al-Salt: To Allah I dedicate my praise and my eulogies, and a firm saying that does not cease, remaining forever To the Highest King, above whom there is no god nor lord who would be near O mankind, beware of destruction, for you cannot hide from Allah anything hidden And beware lest you set up with Allah another, for the path of guidance has become clear Have mercy on me, for the jinn were their hope, and You are my God, our Lord, and my hope I am pleased with You, O Allah, as Lord, so I will never be seen worshipping a god other than You, O Allah, as a second And You are the one who, out of grace and mercy, sent to Musa a messenger proclaiming So You said to him: Go, and Harun, and call to Allah Pharaoh, who was a tyrant And say to him: Did you level this without peg, until it settled as it is? And say to him: Did you raise this without pillars? Then be kind to yourself, O builder And say to him: Did you place in its midst a light, when the night covers it, guiding? And say to him: Who sends the sun in the morning, so that what it touches of the earth becomes bright? And say to him: Who causes the seed to sprout in the soil, so that from it the herb springs up, swaying, thriving? And brings forth from it its grain in its heads, and in that are signs for him who is mindful And You, out of Your bounty, rescued Yunus, though he spent nights in the belly of the fish And indeed I, even if I glorify Your name, our Lord, to increase it, except what You have forgiven of my sins So Lord of the servants, bestow bounty and mercy upon me, and bless my children and my wealth So if this is known, then the stars that are in the heaven, of the fixed and the moving, all are created; Allah the Most High created them, as He said: “And He revealed in every heaven its command. And We adorned the lowest heaven with lamps, and as a guard. That is the determination of the Mighty, the Knowing” [Fussilat: 12]. As for what many of the commentators mention in the story of Harut and Marut, that Venus was a beautiful woman and they sought to seduce her, and she refused unless they taught her the greatest name, so they taught her, and she said it, and she was raised as a star to the heaven, this I think is from the inventions of the Israelites, even if Kaʿb al-Ahbar reported it and a faction of the early generations received it from him and mentioned it by way of narrating and reporting from the Children of Israel. Imam Ahmad narrated with his chain from Ibn ʿUmar, from the Prophet ﷺ, and mentioned the story at length, and in it: “So Venus was represented to them as a woman of the most beautiful of humans, and she came to them, and they asked her for herself.” And he mentioned the story. And ʿAbd al-Razzaq narrated it in his Tafsir with his chain from Ibn ʿUmar, from Kaʿb al-Ahbar. And this is more sound and more established. Al-Hakim narrated in his Mustadrak and Ibn Abi Hatim in his Tafsir from Ibn ʿAbbas, and he mentioned it, and said in it: “And in that time there was a woman whose beauty among women was like the beauty of Venus among the rest of the stars.” And he mentioned the rest of it. And this is the best wording narrated in this story, and Allah knows best. And likewise the hadith narrated by al-Hafiz Abu Bakr al-Bazzar with his chain from Ibn ʿUmar, from the Prophet ﷺ, that the Messenger of Allah ﷺ mentioned Suhayl and said: “He was a tyrannical tax collector, so Allah transformed him into a meteor.”

22. Tarikh (al-Tabari) 5No grade recorded

    الْكَلَامِ عَلَى الْمَجَرَّةِ وَقَوْسِ قُزَحٍ   قَالَ أَبُو الْقَاسِمِ الطَّبَرَانِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ: أَنَّ هِرَقْلَ كَتَبَ إِلَى مُعَاوِيَةَ. وَقَالَ: إِنْ كَانَ بَقِيَ فِيهِمْ شَيْءٌ مِنَ النُّبُوَّةِ فَسَيُخْبِرُنِي عَمَّا أَسْأَلُهُمْ عَنْهُ. قَالَ: فَكَتَبَ إِلَيْهِ يَسْأَلُهُ عَنِ الْمَجَرَّةِ، وَعَنِ الْقَوْسِ، وَعَنِ الْبُقْعَةِ الَّتِي لَمَّ تُصِبْهَا الشَّمْسُ إِلَّا سَاعَةً وَاحِدَةً. قَالَ: فَلَمَّا أَتَى مُعَاوِيَةَ الْكِتَابُ وَالرَّسُولُ، قَالَ: إِنَّ هَذَا الشَّيْءَ مَا كُنْتُ آبَهُ لَهُ أَنْ أَسْأَلَ عَنْهُ إِلَى يَوْمِي هَذَا، مَنْ لِهَذَا ؟. قِيلَ: ابْنُ عَبَّاسٍ. فَطَوَى مُعَاوِيَةُ كِتَابَ هِرَقْلَ، فَبُعِثَ بِهِ إِلَى ابْنِ عَبَّاسٍ، فَكَتَبَ إِلَيْهِ: إِنَّ الْقَوْسَ أَمَانٌ لِأَهْلِ الْأَرْضِ مِنَ الْغَرَقِ، وَالْمَجَرَّةَ بَابُ السَّمَاءِ الَّذِي تَنْشَقُّ مِنْهُ، وَأَمَّا الْبُقْعَةُ الَّتِي لَمْ تُصِبْهَا الشَّمْسُ إِلَّا سَاعَةً مِنَ النَّهَارِ فَالْبَحْرُ الَّذِي أُفْرِجَ عَنْ بَنِي إِسْرَائِيلَ. وَهَذَا إِسْنَادٌ صَحِيحٌ إِلَى ابْنِ عَبَّاسٍ ؓ. فَأَمَّا الْحَدِيثُ الَّذِي رَوَاهُ الطَّبَرَانِيُّ بسنده عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: يَا مُعَاذُ إِنِّي مُرْسِلُكَ إِلَى قَوْمٍ أَهْلِ كِتَابٍ فَإِذَا سُئِلْتَ عَنِ الْمَجَرَّةِ الَّتِي فِي السَّمَاءِ فَقُلْ هِيَ لُعَابُ حَيَّةٍ تَحْتَ الْعَرْشِ. فَإِنَّهُ حَدِيثٌ مُنْكَرٌ جِدًّا، بَلِ الْأَشْبَهُ أَنَّهُ مَوْضُوعٌ. وَرِوَايَةُ الْفَضْلِ بْنِ الْمُخْتَارِ هَذَا أَبُو سَهْلٍ الْبَصْرِيُّ، ثُمَّ انْتَقَلَ إِلَى مِصْرَ. قَالَ فِيهِ أَبُو حَاتِمٍ الرَّازِيُّ: هُوَ مَجْهُولٌ يُحَدِّثُ بِالْأَبَاطِيلِ. وَقَالَ الْحَافِظُ أَبُو الْفَتْحِ الْأَزْدِيُّ. مُنْكَرُ الْحَدِيثِ جِدًّا. وَقَالَ ابْنُ عَدِيٍّ: لَا يُتَابَعُ عَلَى أَحَادِيثِهِ لَا مَتْنًا، وَلَا إِسْنَادًا. وَقَالَ اللَّهُ تَعَالَى: هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنْشِئُ السَّحَابَ الثِّقَالَ وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيفَتِهِ وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ وَهُمْ يُجَادِلُونَ فِي اللَّهِ وَهُوَ شَدِيدُ الْمِحَالِ [ الرَّعْدِ: 12 - 13 ]. وَقَالَ تَعَالَى: إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ [ الْبَقَرَةِ: 164 ]. وَرَوَى الْإِمَامُ أَحْمَدُ، بسنده عَنْ شَيْخٍ مِنْ بَنِي غِفَارٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: إِنِ اللَّهَ يُنْشِئُ السَّحَابَ، فَيَنْطِقُ أَحْسَنَ النُّطْقِ، وَيَضْحَكُ أَحْسَنَ الضَّحِكِ. وَرَوَى مُوسَى بْنُ عُبَيْدَةَ بْنِ سَعْدِ بْنِ إِبْرَاهِيمَ أَنَّهُ قَالَ: إِنَّ نُطْقَهُ الرَّعْدُ. وَضَحِكَهُ الْبَرْقُ. وَقَالَ ابْنُ أَبِي حَاتِمٍ بسنده عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: بَلَغَنَا أَنَّ الْبَرْقَ مَلَكٌ لَهُ أَرْبَعَةُ وُجُوهٍ ; وَجْهُ إِنْسَانٍ، وَوَجْهُ ثَوْرٍ، وَوَجْهُ نَسْرٍ، وَوَجْهُ أَسَدٍ، فَإِذَا مَصَعَ بِذَنْبِهِ فَذَلِكَ الْبَرْقُ. وَقَدْ رَوَى الْإِمَامُ أَحْمَدُ، وَالتِّرْمِذِيُّ، وَالنَّسَائِيُّ، وَالْبُخَارِيُّ فِي كِتَابِ الْأَدَبِ، وَالْحَاكِمُ فِي مُسْتَدْرَكِهِ، مِنْ حَدِيثِ الْحَجَّاجِ بْنِ أَرْطَأَةَ، حَدَّثَنِي أَبُو مَطَرٍ، عَنْ سَالِمٍ، عَنْ أَبِيهِ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا سَمِعَ الرَّعْدَ وَالصَّوَاعِقَ قَالَ: اللَّهُمَّ لَا تَقْتُلْنَا بِغَضَبِكَ، وَلَا تُهْلِكْنَا بِعَذَابِكَ، وَعَافِنَا قَبْلَ ذَلِكَ. وَرَوَى ابْنُ جَرِيرٍ مِنْ حَدِيثِ لَيْثٍ، عَنْ رَجُلٍ، عَنْ أَبِي هُرَيْرَةَ رَفَعَهُ: كَانَ إِذَا سَمِعَ الرَّعْدَ قَالَ: سُبْحَانَ مَنْ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ. وَعَنْ عَلِيٍّ أَنَّهُ كَانَ يَقُولُ: سُبْحَانَ مَنْ سَبَّحَتْ لَهُ. وَكَذَا، عَنِ ابْنِ عَبَّاسٍ، وَالْأَسْوَدِ بْنِ يَزِيدَ، وَطَاوُسٍ، وَغَيْرِهِمْ. وَرَوَى مَالِكٌ، عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ: أَنَّهُ كَانَ إِذَا سَمِعَ الرَّعْدَ تَرَكَ الْحَدِيثَ وَقَالَ سُبْحَانَ مَنْ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ، وَالْمَلَائِكَةُ مَنْ خِيفَتِهِ، وَيَقُولُ: إِنَّ هَذَا وَعِيدٌ شَدِيدٌ لِأَهْلِ الْأَرْضِ. وَرَوَى الْإِمَامُ أَحْمَدُ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: قَالَ: رَبُّكُمْ لَوْ أَنَّ عَبِيدِي أَطَاعُونِي لَأَسْقَيْتُهُمُ الْمَطَرَ بِاللَّيْلِ، وَأَطْلَعْتُ عَلَيْهِمُ الشَّمْسَ بِالنَّهَارِ، وَلَمَا أَسْمَعْتُهُمْ صَوْتَ الرَّعْدِ. وَرَوَى الطَّبَرَانِيُّ، عَنِ ابْنِ عَبَّاسٍ مَرْفُوعًا إِذَا سَمِعْتُمْ صَوْتَ الرَّعْدِ فَاذْكُرُوا اللَّهَ فَإِنَّهُ لَا يُصِيبُ ذَاكِرًا.

    ✧ Regarding the Milky Way and the rainbow Abū al-Qāsim al-Ṭabarānī said with his chain of transmission from Ibn ʿAbbās: Heraclius wrote to Muʿāwiyah, saying: If any trace of prophethood remains among them, he will inform me about what I ask them. He wrote to him asking about the Milky Way, the rainbow, and the spot that the sun did not strike except for a single hour. When the letter and the messenger came to Muʿāwiyah, he said: This is something I would not have cared to ask about until this day of mine. Who can answer this? It was said: Ibn ʿAbbās. So Muʿāwiyah folded up Heraclius's letter and sent it to Ibn ʿAbbās, and he wrote to him: The rainbow is a safeguard for the people of the earth from drowning, and the Milky Way is the gate of heaven from which it will split open. As for the spot that the sun did not strike except for a single hour of the day, it is the sea that was parted for the Children of Israel. This is an authentic chain of transmission back to Ibn ʿAbbās ؓ. As for the hadith that al-Ṭabarānī narrated with his chain of transmission from Jābir b. ʿAbd Allāh, who said: The Messenger of Allah ﷺ said: O Muʿādh, I am sending you to a people who are People of the Book. If you are asked about the Milky Way that is in the sky, say: It is the saliva of a serpent beneath the Throne. This is a very rejected hadith; rather, it is more likely to be fabricated. The narrator al-Faḍl b. al-Mukhtār, this is Abū Sahl al-Baṣrī, then he moved to Egypt. Abū Ḥātim al-Rāzī said about him: He is unknown and narrates falsehoods. Al-Ḥāfiẓ Abū al-Fatḥ al-Azdī said: His hadith is very rejected. Ibn ʿAdī said: He is not corroborated in his hadiths, neither in text nor in chain. And Allah Almighty said: "It is He who shows you the lightning, causing fear and hope, and produces the heavy clouds. And the thunder extols His praise, and the angels too, in awe of Him, and He sends the thunderbolts and strikes with them whom He wills, while they dispute about Allah, and He is severe in assault" [al-Raʿd: 12-13]. And He Almighty said: "Indeed, in the creation of the heavens and the earth, and the alternation of night and day, and the ships that run upon the sea with what benefits people, and the water that Allah sends down from the sky, giving life thereby to the earth after its death, and dispersing in it every kind of creature, and the shifting of the winds and the clouds subjected between the heaven and the earth, are signs for a people who understand" [al-Baqarah: 164]. Imam Aḥmad narrated with his chain of transmission from a shaykh of the Banū Ghifār who said: I heard the Messenger of Allah ﷺ say: Allah produces the clouds, and they speak the best speech and laugh the best laughter. Mūsā b. ʿUbaydah b. Saʿd b. Ibrāhīm narrated that he said: Its speech is the thunder and its laughter is the lightning. Ibn Abī Ḥātim said with his chain of transmission from Muḥammad b. Muslim who said: It has reached us that lightning is an angel with four faces: a human face, a bull's face, a vulture's face, and a lion's face. When he strikes with his tail, that is the lightning. Imam Aḥmad, al-Tirmidhī, al-Nasāʾī, al-Bukhārī in his book al-Adab, and al-Ḥākim in his Mustadrak narrated from the hadith of al-Ḥajjāj b. Arṭaʾah, who said: Abū Maṭar narrated to me, from Sālim, from his father, who said: When the Messenger of Allah ﷺ heard thunder and thunderbolts, he would say: O Allah, do not kill us with Your anger, and do not destroy us with Your punishment, and grant us well-being before that. Ibn Jarīr narrated from the hadith of Layth, from a man, from Abū Hurayrah, who raised it: When he heard thunder, he would say: Glory to Him whom the thunder extols with His praise. From ʿAlī that he used to say: Glory to Him for whom it glorified. Likewise from Ibn ʿAbbās, al-Aswad b. Yazīd, Ṭāwūs, and others. Mālik narrated from ʿAbd Allāh b. al-Zubayr that when he heard thunder, he would stop talking and say: Glory to Him whom the thunder extols with His praise, and the angels in awe of Him. And he would say: This is a severe warning for the people of the earth. Imam Aḥmad narrated from Abū Hurayrah that the Messenger of Allah ﷺ said: Your Lord said: If My servants obeyed Me, I would give them rain by night and bring out the sun for them by day, and I would not make them hear the sound of thunder. Al-Ṭabarānī narrated from Ibn ʿAbbās, raised: When you hear the sound of thunder, remember Allah, for it does not strike one who remembers." }

23. Tarikh (al-Tabari) 6No grade recorded

    ذِكْرُ الشَّمْسِ وَالْقَمَرِ وَالنُّجُومِ عَنْ حُذَيْفَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: "لَمَّا أَبْرَمَ اللَّهُ -عَزَّ وَجَلَّ- خَلْقَهُ فَلَمْ يَبْقَ غَيْرُ آَدَمَ خَلَقَ شَمْسَيْنِ مِنْ نُورِ عَرْشِهِ فَأَمَّا مَا كَانَ فِي سَابِقِ عِلْمِهِ أَنْ يَطْمِسَهَا وَيُحَوِّلَهَا قَمَرًا فَإِنَّهُ خَلَقَهَا دُونَ الشَّمْسِ فِي الضَّوْءِ، وَلَوْ تَرَكَهَا شَمْسَيْنِ لَمْ يُعْرَفِ اللَّيْلُ مِنَ النَّهَارِ، وَلَكَانَ الصَّائِمُ لَا يَدْرِي إِلَى مَتَى يَصُومُ، فَأَرْسَلَ جِبْرِيلَ فَأَمَرَّ جِنَاحَهُ عَلَى وَجْهِ الْقَمَرِ ثَلَاثَ مَرَّاتٍ فَمَحَا عَنْهُ الضَّوْءَ، وَبَقِيَ فِيهِ النُّورُ، وَخَلَقَ لِلشَّمْسِ عَجَلَةً لَهَا ثَلاثُمِائَةٍ وَسِتُّونَ عُرْوَةً، وَوَكَّلَ بِهَا ثَلَاثَمِائَةٍ وَسِتِّينَ مَلَكًا قَدْ يَعْلَقُ كُلُّ مَلَكٍ بِعُرْوَةٍ وَإِذَا أَرَادَ أَنْ يُرِيَ الْعِبَادِ آَيَةً خَرَّتِ الشَّمْسُ عَنْ عَجَلَتِهَا فَوَقَعَتْ فِي بَحْرٍ وَتَسْجُدُ الشَّمْسُ تَحْتَ الْعَرْشِ بِمِقْدَارِ اللَّيْلِ، ثُمَّ تُؤْمَرُ بِالطُّلُوعِ  ، فَإِذَا مَا دَنَتِ الْقِيَامَةُ جُعِلَتِ الشَّمْسُ، ثُمَّ يَتْبَعُهَا الْقَمَرُ ثُمَّ يَطْلُعَانِ مِنَ الْمَغْرِبِ ثُمَّ يُعُودُ إِلَى مَا خَلَقَ اللَّهُ". وَرَوَى طَاوُوسٌ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ قَالَ: قَالَ اللَّهُ -عَزَّ وَجَلَّ- لِلسَّمَاءِ: "أَخْرِجِي شَمْسَكِ وَقَمَرَكِ وَنُجُومَكَ"، وَقَالَ لِلْأَرْضِ: "شَقِّقِي أَنْهَارَكِ وَأَخْرِجِي ثِمَارَكِ" فَقَالَتَا: أَتَيْنَا طَائِعِينَ. وَقَدْ أَشْكَلَ هَذَا قَوْمٌ غَلَبَتْ عَلَيْهِمُ الظَّوَاهِرُ، وَقَلَّ فَهْمْهُمْ، وَظَنُّوا أَنَّهُ قَوْلُ السَّمَاءِ حَقِيقَةً، وَأَنَّهَا أَخْرَجَتْ شَمْسَهَا بِفِعْلٍ، وَهَذَا سُوقُهُمْ، لِأَنَّ قَوْلَهُ أَتَيَا طَوْعًا مَعْنَاهُ كَوْنًا بِتَكْوِينِنَا، وَهُوَ تَقْرِيبٌ إِلَى الْأَفْهَامِ تَقْرِيرُهُ لَا بُدَّ مِنْ فِعْلِ مَا يُرِيدُهُ لَوْ قَدَّرْنَا أَنَّ السَّمَاءَ مَوْجُودَةً أَنْ يُوَافِقَ أَوْ يُخَالِفَ، وَيُوَضِّحَ هَذَا أَنَّهُمَا إِنْ كَانَتَا حَالَةَ الْخِطَابِ مَعْدُومَتَيْنِ، فَالْمَعْدُومُ لَا يُخَاطَبُ، وَإِنْ كَانَتَا مَوْجُودَتَيْنِ اسْتَغْنَتَا بِوُجُودِهِمَا عَنِ التَّكْوِينِ، ثُمَّ أَيُّ قُدْرَةٍ لَهُمَا فِي إِخْرَاجِ شَمْسٍ أَوْ قَمَرٍ، وَهَلْ خَالِقٌ إِلَّا اللَّهُ، وَإِنَّمَا الْمُرَادُ كُونِي بِتَكْوِينِي إِيَّاكَ، وَمِثْلُهُ [قَوْلُهُ] تَعَالَى: إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ. وَقَوْلُهُ: كُونُوا قِرَدَةً خَاسِئِينَ. كُونُوا حِجَارَةً أَوْ حَدِيدًا، وَهَذَا مِنْ تَوَسُّعِ الْعَرَبِ فِي الْخِطَابِ يَقْصِدُونَ بِهِ إِعْلَامَ الْمُخَاطَبِ بِسُرْعَةِ التَّكْوِينِ. قَالَ مُجَاهِدٌ [فِي] قَوْلِهِ تَعَالَى: رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ  قَالَ: مَشْرِقُ الشِّتَاءِ وَمَشْرِقُ الصَّيْفِ، وَمَغْرِبُ الشِّتَاءِ وَمَغْرِبُ الصَّيْفِ. قَالَ ابْنُ عَبَّاسٍ: يَطْلُعُ كُلَّ سَنَةٍ فِي ثَلَاثِمِائَةٍ وَسِتِّينَ كُوَّةً، كُلَّ يَوْمٍ فِي كُوَّةٍ فَلَا يَرْجِعُ إِلَى تِلْكَ الْكُوَّةِ فِي ذَلِكَ الْيَوْمِ مِنَ الْعَامِ الْمُقْبِلِ. وَقَدْ رَوَى عَبْدُ اللَّهِ بْنُ عَمْرٍو، عَنِ النَّبِيِّ ﷺ أَنَّهُ رَأَى الشَّمْسَ حِينَ غَابَتْ فَقَالَ: "فِي نَارِ اللَّهِ الْحَامِيَةِ لَوْلَا مَا يَزَعُهَا مِنْ أَمْرِ اللَّهِ -عَزَّ وَجَلَّ- لَأَهْلَكَتْ مَا عَلَى الْأَرْضِ". قَالَ أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ جَعْفَرٍ: قَدْ نَظَرَ بَعْضُ النَّاسِ أَنَّ ذَلِكَ دُعَاءٍ عَلَى الشَّمْسِ، وَلَيْسَ كَذَلِكَ، إِنَّمَا هُوَ وَصْفٌ لِلْعَيْنِ الَّتِي تُوَارِي الشَّمْسَ فِي قَوْلِهِ تَعَالَى: تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ  . قَالَ سَعِيدُ بْنُ الْمُسَيِّبِ: إِنَّ الشَّمْسَ إِذَا أَرَادَتْ أَنْ تَطْلُعَ تَقَاعَسَتْ كَرَامَةَ أَنْ تُعْبَدَ مِنْ دُونِ اللَّهِ فَيَدْفَعُهَا ثَلَاثُمِائَةٍ وَسِتُّونَ مَلَكًا. وَقَالَ ابْنُ عَبَّاسٍ: لَا تَطْلُعُ إِلَّا وَهِيَ كَارِهَةٌ، تَقُولُ: يَا رَبِّ لَا تُطْلِعْنِي عَلَى عِبَادِكَ فَإِنِّي أَرَاهُمْ يَعْصُونَكَ. وعَنْ أَبِي أُمَامَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "وُكِّلَ بِالشَّمْسِ سَبْعَةُ أَمْلَاكٍ يَرْمُونَهَا بِالثَّلْجِ كُلَ يَوْمٍ وَلَوْلَا ذَلِكَ مَا أَتَتْ عَلَى شَيْءٍ إِلَّا أَحْرَقَتْهُ". وعَنِ أَبِي ذَرٍّ، قَالَ: كُنْتُ مَعَ رَسُولِ اللَّهِ ﷺ فِي الْمَسْجِدِ حِينَ وَجَبَتِ الشَّمْسُ، فَقَالَ: "يَا أَبَا ذَرٍّ تَدْرِي أَيْنَ تَذْهَبُ الشَّمْسُ؟" قُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: "فَإِنَّهَا تَذْهَبُ حَتَّى تَسْجُدَ بَيْنَ يَدِي اللَّهِ -عَزَّ وَجَلَّ- فَتَسْتَأْذِنُ فِي الرِّجُوعِ فَيُؤْذَنُ لَهَا وَكَأَنَّهَا قَدْ قِيلَ لَهَا: ارْجِعِي حَيْثُ جِئْتِ، فَتَطْلُعُ مِنْ مَغْرِبِهَا". أَخْرَجَاهُ فِي الصَّحِيحَيْنِ. قَالَ ابْنُ عَقِيلٍ: قَدْ ذَكَرَ أَصْحَابُ عُلُومِ الْهَنْدَسَةِ أَنَّ بُعْدَ الشَّمْسِ مِنَ الْأَرْضِ أَرْبَعَةُ آلَافٍ وَثَمَانِمِائَةٍ وَعِشْرُونَ أَلْفَ مِيلٍ وَنِصْفٌ. وَذَكَرُوا أَنَّ جِرْمَ الْقَمَرِ جُزْءٌ مِنْ تِسْعَةٍ وَثَلَاثِينَ جُزْءًا مِنَ الْأَرْضِ، وَأَنَّ الْمُشْتَرِيَ أَعْظَمُ مِنَ الْأَرْضِ، يَزِيدُ جِرْمُهُ عَلَى جِرْمِ الْأَرْضِ مِائَتَانِ وَثَمَانُونَ مَرَّةً وَنِصْفٌ وَرُبْعٌ. وَزُحَلُ أَعْظَمُ مِنَ الْأَرْضِ تِسْعَةً وَسَبْعِينَ مَرَّةً وَنِصْفًا. وَأَمَّا الْكَوَاكِبُ الثَّابِتَةُ فَأَعْظَمُهَا الْخَمْسَةَ عَشَرَ الْعِظَامُ نَيِّرَةٌ  مِثْلُ الشِّعْرَى وَالسِّمَاكِ، وَقَلْبِ الْأَسَدِ، يَكُونُ جِرْمُ كُلِّ كَوْكَبٍ مِنْهَا أَعْظَمَ مِنَ الْأَرْضِ بِأَرْبَعٍ وَسَبْعِينَ مَرَّةً وَنِصْفٍ.

    ✧ Mention of the Sun, the Moon, and the Stars On the authority of Ḥudhayfah, from the Prophet ﷺ, who said: “When Allah—Mighty and Majestic—firmly determined His creation, and nothing remained except Adam, He created two suns from the light of His Throne. As for the one that, in His prior knowledge, He would blot out and transform into a moon, He created it with less light than the sun. Had He left them as two suns, night would not be distinguished from day, and the fasting person would not know until when to fast. So He sent Jibrīl, and he passed his wing over the face of the moon three times, erasing its brightness, while light remained in it. And He created for the sun a wheel with three hundred and sixty spokes, and He assigned to it three hundred and sixty angels, each angel clinging to a spoke. When He wills to show His servants a sign, the sun falls from its wheel and lands in a sea, and the sun prostrates beneath the Throne for the duration of the night. Then it is commanded to rise. When the Hour draws near, the sun is made to set, then the moon follows it, and then they both rise from the west, then it returns to what Allah created.” Ṭāwūs narrated from Ibn ʿAbbās that he said: Allah—Mighty and Majestic—said to the heaven: “Bring forth your sun, your moon, and your stars,” and He said to the earth: “Split open your rivers and bring forth your fruits.” They both said: “We come willingly.” This has confused some people who are dominated by outward meanings and have little understanding; they thought it to be an actual speech of the heaven, and that it brought forth its sun by an act. This is their delusion, because His saying “they came willingly” means their coming into being by His creation. It is an approximation to human understanding, stating that if we supposed the heaven to exist, it could not but comply with what He wills, whether it agrees or disagrees. What clarifies this is that if the two were nonexistent at the time of address, the nonexistent cannot be addressed; and if they were existent, they would be in no need of being brought into being. Moreover, what power do they have to bring forth a sun or a moon? Is there any creator besides Allah? The intent is merely “Be by My creating you,” and similar to it is His saying, Exalted be He: “Our only word to a thing when We will it is to say to it ‘Be,’ and it is.” And His saying: “Be apes, despised”; “Be stones or iron.” This is one of the Arabs’ expansive uses of address, by which they intend to inform the addressee of the swiftness of bringing into being. Mujāhid said regarding His saying, Exalted be He: “Lord of the two easts and Lord of the two wests”: the east of winter and the east of summer, and the west of winter and the west of summer. Ibn ʿAbbās said: Each year it rises in three hundred and sixty apertures, each day in one aperture, and it does not return to that aperture on that day of the following year. ʿAbd Allāh b. ʿAmr narrated from the Prophet ﷺ that he saw the sun when it set and said: “In Allah’s scorching fire; were it not for what restrains it by Allah’s command—Mighty and Majestic—it would destroy everything on earth.” Abū al-Ḥusayn Aḥmad b. Jaʿfar said: Some people thought this was a supplication against the sun, but it is not so. It is rather a description of the spring in which the sun sets, according to His saying, Exalted be He: “It sets in a muddy spring.” Saʿīd b. al-Musayyib said: When the sun intends to rise, it holds back, out of disdain to be worshipped besides Allah, and three hundred and sixty angels push it. Ibn ʿAbbās said: It does not rise except reluctantly, saying: “My Lord, do not make me rise over Your servants, for I see them disobeying You.” From Abū Umāmah, who said: The Messenger of Allah ﷺ said: “Seven angels are assigned to the sun, pelting it with snow every day. Were it not for that, it would not come upon anything without burning it.” From Abū Dharr, who said: I was with the Messenger of Allah ﷺ in the mosque when the sun set. He said: “O Abū Dharr, do you know where the sun goes?” I said: “Allah and His Messenger know best.” He said: “It goes until it prostrates before Allah—Mighty and Majestic—and asks permission to return, and permission is granted to it. It is as if it is told: ‘Return to where you came from,’ and it rises from its west.” Both of them recorded it in the Ṣaḥīḥayn. Ibn ʿAqīl said: The scholars of geometry have mentioned that the distance of the sun from the earth is four thousand eight hundred twenty thousand miles and a half. They mentioned that the body of the moon is one part of thirty-nine parts of the earth, and that Jupiter is greater than the earth, its body exceeding that of the earth by two hundred and eighty times, a half, and a quarter. Saturn is greater than the earth by seventy-nine and a half times. As for the fixed stars, the greatest of them are fifteen great bright ones, like Sirius, Simāk, and Regulus, the body of each of these stars being greater than the earth by seventy-four and a half times.

24. Tarikh (al-Tabari) 7No grade recorded

    الْقَوْلُ فِي اللَّيْلِ وَالنَّهَارِ، أَيُّهُمَا خُلِقَ قَبْلَ صَاحِبِهِ  ؟ قَدْ ذَكَرْنَا مَا خَلَقَ اللَّهُ تَعَالَى مِنَ الْأَشْيَاءِ قَبْلَ خَلْقِ الْأَوْقَاتِ، وَأَنَّ الْأَزْمِنَةَ وَالْأَوْقَاتَ إِنَّمَا هِيَ سَاعَاتُ اللَّيْلِ وَالنَّهَارِ، وَأَنَّ ذَلِكَ إِنَّمَا هُوَ قَطْعُ الشَّمْسِ، وَالْقَمَرِ دَرَجَاتِ الْفَلَكِ. فَلْنَذْكُرِ الْآنَ بِأَيِّ ذَلِكَ كَانَ الِابْتِدَاءُ، أَبِاللَّيْلِ أَمْ بِالنَّهَارِ ؟ فَإِنَّ الْعُلَمَاءَ اخْتَلَفُوا فِي ذَلِكَ، فَإِنَّ بَعْضَهُمْ يَقُولُ: إِنَّ اللَّيْلَ خُلِقَ قَبْلَ النَّهَارِ، وَيَسْتَدِلُّ عَلَى ذَلِكَ بِأَنَّ النَّهَارَ مِنْ نُورِ الشَّمْسِ، فَإِذَا غَابَتِ الشَّمْسُ جَاءَ اللَّيْلُ فَبَانَ بِذَلِكَ أَنَّ النَّهَارَ - وَهُوَ النُّورُ - وَارِدٌ عَلَى الظُّلْمَةِ الَّتِي هِيَ اللَّيْلُ. وَإِذَا لَمْ يَرِدْ نُورُ الشَّمْسِ كَانَ اللَّيْلُ ثَابِتًا، فَدَلَّ ذَلِكَ عَلَى أَنَّ اللَّيْلَ هُوَ الْأَوَّلُ، وَهَذَا قَوْلُ ابْنِ عَبَّاسٍ. وَقَالَ آخَرُونَ: كَانَ النَّهَارُ قَبْلَ اللَّيْلِ. وَاسْتَدَلُّوا بِأَنَّ اللَّهَ تَعَالَى كَانَ وَلَا شَيْءَ مَعَهُ، وَلَا لَيْلَ وَلَا نَهَارَ، وَأَنَّ نُورَهُ كَانَ يُضِيءُ بِهِ كُلَّ شَيْءٍ خَلَقَهُ حَتَّى خَلَقَ اللَّيْلَ. قَالَ ابْنُ مَسْعُودٍ: إِنَّ رَبَّكُمْ لَيْسَ عِنْدَهُ لَيْلٌ، وَلَا نَهَارٌ. نُورُ السَّمَاوَاتِ مِنْ نُورِ وَجْهِهِ. قَالَ أَبُو جَعْفَرٍ: وَالْأَوَّلُ أَوْلَى بِالصَّوَابِ لِلْعِلَّةِ الْمَذْكُورَةِ أَوَّلًا، وَلِقَوْلِهِ تَعَالَى: أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا رَفَعَ سَمْكَهَا فَسَوَّاهَا وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا فَبَدَأَ بِاللَّيْلِ قَبْلَ النَّهَارِ. قَالَ عُبَيْدُ بْنُ عُمَيْرٍ الْحَارِثِيُّ: كُنْتُ عِنْدَ عَلِيٍّ فَسَأَلَهُ ابْنُ الْكَوَّاءِ عَنِ السَّوَادِ الَّذِي فِي الْقَمَرِ، فَقَالَ: ذَلِكَ آيَةٌ مُحِيَتْ، وَقَالَ ابْنُ عَبَّاسٍ مِثْلَهُ، وَكَذَلِكَ قَالَ مُجَاهِدٌ، وَقَتَادَةُ، وَغَيْرُهُمَا، لِذَلِكَ خَلَقَهُمَا اللَّهُ تَعَالَى الشَّمْسُ أَنْوَرُ مِنَ الْقَمَرِ.

    ✧ The statement concerning the night and the day: which of them was created before its companion? We have already mentioned what God Almighty created of things before the creation of times, and that spans and times are only the hours of the night and the day, and that this is only the traversing by the sun and the moon of the degrees of the celestial sphere. Let us now mention with which of these the beginning was made: with the night or with the day? For the scholars have differed concerning that. Some of them say that the night was created before the day, and they adduce as evidence that the day is from the light of the sun, so when the sun sets the night comes, and thereby it becomes clear that the day—that is, the light—is something that comes upon the darkness, which is the night. And when the light of the sun does not come, the night remains, so that indicates that the night is the first. This is the saying of Ibn ʿAbbās. Others said: the day was before the night. They adduced as evidence that God Almighty existed while there was nothing with Him, neither night nor day, and that His light illuminated everything He created until He created the night. Ibn Masʿūd said: 'Indeed your Lord has with Him neither night nor day. The light of the heavens is from the light of His face.' Abū Jaʿfar said: The first opinion is more deserving of correctness on account of the reason mentioned first, and because of His saying, Exalted be He: 'Are you a more difficult creation or is the heaven? He built it. He raised its height and proportioned it. And He darkened its night and brought out its forenoon.' Thus He began with the night before the day. ʿUbayd b. ʿUmayr al-Ḥārithī said: I was with ʿAlī when Ibn al-Kawwāʾ asked him about the blackness that is in the moon. He said: 'That is a sign that was effaced.' Ibn ʿAbbās said something similar, and likewise Mujāhid, Qatādah, and others said, for that reason God Almighty created them: the sun more luminous than the moon.

25. Tarikh (al-Tabari) 8No grade recorded

    ذِكْرِ الْجَنَّةِ الْجَنَّةُ وَالنَّارُ مَخْلُوقَتَانِ قَبْلَ آدَمَ. قَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: وَالْجَنَّةُ فِي السَّمَاءِ  . وَيَدُلُّ عَلَيْهِ قَوْلُهُ: عِنْدَ سِدْرَةِ الْمُنْتَهَى عِنْدَهَا جَنَّةُ الْمَأْوَى  . وَقَالَ مُجَاهِدٌ: وَفِي السَّمَاءِ رِزْقُكُمْ، قَالَ: الْمَطَرُ، وَمَا تُوعَدُونَ قَالَ: الْجَنَّةُ  . وَيَدُلُّ عَلَى أَنَّ الْجَنَّةَ قَدْ خُلِقَتْ قَوْلُهُ تَعَالَى: اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ. وَقَدْ رَوَى سَعِيدُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ عَرْشُ اللَّهِ عَلَى الْمَاءِ  ، ثُمَّ اتَّخَذَ جَنَّةً، ثُمَّ اتَّخَذَ دُونَهَا أُخْرَى ثُمَّ أَطْبَقَهَا بِلُؤْلُؤَةٍ وَاحِدَةٍ، فَقَالَ: وَمِنْ دُونِهِمَا جَنَّتَانِ. وعَنْ أَنَسٍ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "إِنَّ فِي الْجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا"  . وعَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ قَيْسٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ ﷺ، قَالَ: "جَنَّاتُ الْفِرْدَوْسِ أَرْبَعٌ: ثِنْتَانِ مِنْ ذَهَبٍ آَنِيَتُهُمَا وَحِلْيَتُهُمَا وَمَا فِيهِمَا، وَثِنْتَانِ مِنْ فِضَّةٍ آَنِيَتُهُمَا وَحِلْيَتُهُمَا وَمَا فِيهِمَا، وَلَيْسَ بَيْنَ الْقَوْمِ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ -عَزَّ وَجَلَّ- إِلَى رِدَاءِ الْكِبْرِيَاءِ عَلَى وَجْهِهِ -عَزَّ وَجَلَّ- فِي جَنَّةِ عَدْنٍ". قَالَ أَحْمَدُ: بسنده عن أَبُو الْمُدَلَّهٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: قُلْنَا: يَا رَسُولَ اللَّهِ حَدِّثْنَا عَنِ الْجَنَّةِ مَا بِنَاؤُهَا  ؟ قَالَ: لَبِنَتُهَا فِضَّةٌ، وَمِلَاطُهَا الْمِسْكُ الْأَذْخَرُ، وَحَصْبَاؤُهَا اللُّؤْلُؤُ وَالْيَاقُوتُ، وَتُرَابُهَا الزَّعْفَرَانُ، مَنْ يَدْخُلُهَا يَنْعَمُ لَا يَبْؤُسُ، وَيَخْلُدُ لَا يَمُوتُ، لَا يَبْلَى ثِيَابُهُ وَلَا يَفْنَى شَبَابُهُ". هَذَا الْحَدِيثُ حَسَنٌ، وَاللَّذَانِ قَبْلَهُ فِي الصَّحِيحَيْنِ.

    ✧ Mention of the Garden The Garden and the Fire were created before Adam. ʿAbd Allāh b. Salām said: The Garden is in the heaven. And this is indicated by His saying: “near the Lote Tree of the Utmost Boundary, near it is the Garden of Refuge” (Q 53:14–15). Mujāhid said: “And in the heaven is your provision” (Q 51:22): he said: rain; “and what you are promised” (Q 51:22): he said: the Garden. And that the Garden had already been created is indicated by His saying, Exalted is He: “Dwell, you and your wife, in the Garden” (Q 2:35). Saʿīd b. Jubayr related from Ibn ʿAbbās, who said: The Throne of God was upon the water, then He made a Garden, then He made another below it, then He covered it with a single pearl, and He said: “And besides these two are two Gardens” (Q 55:62). From Anas, from the Prophet ﷺ, that he said: “Indeed, in the Garden there is a tree in whose shade a rider travels for a hundred years and does not traverse it.” From Abū Bakr b. ʿAbd Allāh b. Qays, from his father, from the Prophet ﷺ, who said: “The Gardens of Firdaws are four: two of gold, their vessels, ornaments, and contents; and two of silver, their vessels, ornaments, and contents. And there is nothing between the people and looking at their Lord, Mighty and Majestic, except the mantle of pride upon His face, Mighty and Majestic, in the Garden of ʿAdn.” Aḥmad said: with his chain from Abū al-Mudallah that he heard Abū Hurayrah say: We said: O Messenger of God, tell us about the Garden, what is its construction? He said: “Its bricks are of silver, its mortar is fragrant musk, its pebbles are pearls and rubies, and its soil is saffron. Whoever enters it will enjoy bliss and not suffer misery, will live forever and not die, his garments will not wear out, and his youth will not fade.” This ḥadīth is ḥasan, and the two before it are in the two Ṣaḥīḥs.

26. Tarikh (al-Tabari) 26No grade recorded

    مُلَخَّصُ خَلْقِ الْعَرْشِ وَالْكُرْسِيِّ وَاللَّوْحِ الْمَحْفُوظِ إِنَّ أَعْظَمَ خَلْقٍ خَلَقَهُ اللَّهُ تَعَالَى هُوَ الْعَرْشُ وَقَدْ جَاءَ ذِكْرُهُ فِي الْعَدِيدِ مِنْ آيَاتِ الْقُرْآنِ الْكَرِيمِ، كَمَا ذَكَرَ الْعُلَمَاءُ مِنْ صِفَةِ الْعَرْشِ أَنَّ اتِّسَاعَهُ مَسِيرَةُ خَمْسِينَ أَلْفَ سَنَةٍ وَأَنَّ بُعْدَهُ عَنِ الْأَرْضِ مِثْلُ ذَلِكَ وَأَنَّهُ خُلِقَ مِنْ يَاقُوتَةٍ حَمْرَاءَ وَأَنَّهُ فَوْقَ السَّمَاوَاتِ السَّبْعِ عَلَى صُورَةِ الْقُبَّةِ وَأَنَّهُ وَسِعَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنَّهُ يَئِطُّ بِالتَّسْبِيحِ لِلَّهِ تَعَالَى وَالرَّحْمَنُ مُسْتَوٍ عَلَى الْعَرْشِ سُبْحَانَهُ وَتَقَدَّسَ، وَأَنَّهُ تَحْمِلُهُ الْمَلَائِكَةُ وَأَنَّهُ فَوْقَ جَنَّةِ الْفِرْدَوْسِ. وَعَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: الْكُرْسِيُّ مَوْضِعُ الْقَدَمَيْنِ، وَالْعَرْشُ لَا يُقَدِّرُ قَدْرَهُ إِلَّا اللَّهُ عَزَّ وَجَلَّ. وَالسَّمَوَاتُ السَّبْعُ وَالْأَرْضُ فِي الْكُرْسِيِّ كَحَلْقَةٍ فِي صَحْرَاءَ مُتَّسِعَةٍ، وَالْكُرْسِيُّ فِي الْعَرْشِ كَمَثَلِ حَلْقَةٍ فِي صَحْرَاءَ كَذَلِكَ. وَعَنِ ابْنِ عَبَّاسٍ، أَنَّ نَبِيَّ اللَّهِ ﷺ قَالَ: إِنَّ اللَّهَ خَلَقَ لَوْحًا مَحْفُوظًا مِنْ دُرَّةٍ بَيْضَاءَ صَفَحَاتِهَا مِنْ يَاقُوتَةٍ حَمْرَاءَ، قَلَمُهُ نُورٌ، وَكِتَابُهُ نُورٌ، لِلَّهِ فِيهِ فِي كُلِّ يَوْمٍ سِتُّونَ وَثَلَاثُمِائَةِ لَحْظَةٍ، يَخْلَقُ وَيَرْزُقُ، وَيُمِيتُ وَيُحْيِي، وَيُعِزُّ وَيُذِلُّ، وَيَفْعَلُ مَا يَشَاءُ.

    ✧ Summary of the creation of the Throne, the Footstool, and the Preserved Tablet Indeed, the greatest creation that Allah, the Most High, created is the Throne (al-ʿArsh). Its mention has come in numerous verses of the Noble Qurʾān. The scholars have also mentioned concerning the description of the Throne that its expanse is a journey of fifty thousand years, that its distance from the earth is the same, that it was created from a red ruby, that it is above the seven heavens in the shape of a dome, that it encompasses the heavens and the earth, that it creaks from extolling Allah, the Most High, and that the Most Merciful (al-Raḥmān) is established upon the Throne, glorified and sanctified is He. They also mentioned that the angels carry it and that it is above the Garden of Firdaws. On the authority of Ibn ʿAbbās, he said: The Footstool (al-Kursī) is the place of the two feet, and the Throne—no one can estimate its measure except Allah, the Mighty and Majestic. The seven heavens and the earth in relation to the Footstool are like a ring thrown into a vast desert, and the Footstool in relation to the Throne is likewise like a ring thrown into a desert. On the authority of Ibn ʿAbbās, that the Prophet of Allah ﷺ said: Indeed, Allah created a Preserved Tablet (lawḥan maḥfūẓan) from a white pearl, whose pages are of red ruby, its pen is light, and its writing is light. Allah has in it, every day, three hundred and sixty glances: He creates, provides, causes death, gives life, honors, humiliates, and does whatever He wills.

27. Tarikh (al-Tabari) 27No grade recorded

    فِيمَا وَرَدَ فِي صِفَةِ خَلْقِ الْعَرْشِ  قَالَ اللَّهُ تَعَالَى: رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ [ غَافِرٍ: 15 ]. وَقَالَ تَعَالَى: فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ [ الْمُؤْمِنُونَ: 116 ]. وَقَالَ اللَّهُ: لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ [ النَّمْلِ: 26 ]. وَقَالَ: وَهُوَ الْغَفُورُ الْوَدُودُ ذُو الْعَرْشِ الْمَجِيدُ [ الْبُرُوجِ: 14 ]. وَقَالَ تَعَالَى: الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى [ طه: 5 ]. وَقَالَ: ثُمَّ اسْتَوَى عَلَى الْعَرْشِ [ الْأَعْرَافِ: 54 ]. فِي غَيْرِ مَا آيَةٍ مِنَ الْقُرْآنِ وَقَالَ تَعَالَى: الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا [ غَافِرٍ: 7 ]. وَقَالَ تَعَالَى: وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ [ الْحَاقَّةِ: 17 ]. وَقَالَ تَعَالَى: وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ [ الزُّمَرِ: 75 ]. وَفِي الدُّعَاءِ الْمَرْوِيِّ فِي الصَّحِيحِ فِي دُعَاءِ الْكَرْبِ  : لَا إِلَهَ إِلَّا اللَّهُ الْعَظِيمُ الْحَلِيمُ لَا إِلَهَ إِلَّا اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَاوَاتِ وَرَبُّ الْأَرْضِ رَبُّ الْعَرْشِ الْكَرِيمِ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، قَالَ: كُنَّا جُلُوسًا مَعَ رَسُولِ اللَّهِ ﷺ بِالْبَطْحَاءِ فَمَرَّتْ سَحَابَةٌ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَتُدْرُونَ مَا هَذَا قَالَ قُلْنَا: السَّحَابُ قَالَ: وَالْمُزْنُ قَالَ: قُلْنَا: وَالْمُزْنُ قَالَ: وَالْعَنَانُ قَالَ: فَسَكَتْنَا فَقَالَ: هَلْ تَدْرُونَ كَمْ بَيْنَ السَّمَاءِ وَالْأَرْضِ ؟ قَالَ: قُلْنَا: اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ: بَيْنَهُمَا مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، وَمِنْ كُلِّ سَمَاءٍ إِلَى سَمَاءٍ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ وَكِثَفُ كُلِّ سَمَاءٍ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ وَفَوْقَ السَّمَاءِ السَّابِعَةِ بَحْرٌ بَيْنَ أَسْفَلِهِ وَأَعْلَاهُ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، ثُمَّ فَوْقَ ذَلِكَ ثَمَانِيَةُ أَوْعَالٍ بَيْنَ رُكَبِهِنَّ وَأَظْلَافِهِنَّ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، ثُمَّ فَوْقَ ذَلِكَ الْعَرْشُ بَيْنَ أَسْفَلِهِ وَأَعْلَاهُ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ وَاللَّهُ فَوْقَ ذَلِكَ، وَلَيْسَ يَخْفَى عَلَيْهِ مِنْ أَعْمَالِ بَنِي آدَمَ شَيْءٌ. وَرَوَى شَرِيكٌ بَعْضَ هَذَا الْحَدِيثِ عَنْ سِمَاكٍ وَوَقَفَهُ. وَلَفْظُ أَبِي دَاوُدَ: وَهَلْ تَدْرُونَ بُعْدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ ؟ قَالُوا: لَا نَدْرِي. قَالَ: بُعْدُ مَا بَيْنَهُمَا إِمَّا وَاحِدَةٌ أَوِ اثْنَتَانِ أَوِ ثَلَاثَةٌ وَسَبْعُونَ سَنَةً. وَالْبَاقِي نَحْوُهُ. وَقَالَ أَبُو دَاوُدَ: بسنده عَنْ جُبَيْرِ بْنِ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: أَتَى رَسُولَ اللَّهِ ﷺ أَعْرَابِيٌّ فَقَالَ: يَا رَسُولَ اللَّهِ جَهَدَتِ الْأَنْفُسُ، وَجَاعَتِ الْعِيَالُ، وَنَهَكَتِ الْأَمْوَالُ، وَهَلَكَتِ الْأَنْعَامُ، فَاسْتَسْقِ اللَّهَ لَنَا، فَإِنَّا نَسْتَشْفِعُ بِكَ عَلَى اللَّهِ، وَنَسْتَشْفِعُ بِاللَّهِ عَلَيْكَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: وَيْحَكَ أَتَدْرِي مَا تَقُولُ ؟ ! وَسَبَّحَ رَسُولُ اللَّهِ ﷺ، فَمَا زَالَ يُسَبِّحُ حَتَّى عُرِفَ ذَلِكَ فِي وُجُوهِ أَصْحَابِهِ، ثُمَّ قَالَ وَيْحَكَ إِنَّهُ لَا يُسْتَشْفَعُ بِاللَّهِ عَلَى أَحَدٍ مِنْ خَلْقِهِ، شَأْنُ اللَّهِ أَعْظَمُ مِنْ ذَلِكَ، وَيْحَكَ أَتَدْرِي مَا اللَّهُ ؟ إِنَّ عَرْشَهُ عَلَى سَمَاوَاتِهِ لَهَكَذَا وَقَالَ بِأَصَابِعِهِ مِثْلَ الْقُبَّةِ عَلَيْهِ وَإِنَّهُ لَيَئِطُّ بِهِ أَطِيطَ الرَّحْلِ بِالرَّاكِبِ. قَالَ ابْنُ بَشَّارٍ فِي حَدِيثِهِ: " إِنَّ اللَّهَ فَوْقَ عَرْشِهِ وَعَرْشُهُ فَوْقَ سَمَاوَاتِهِ ". وَثَبَتَ فِي صَحِيحِ الْبُخَارِيِّ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: إِذَا سَأَلْتُمُ اللَّهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ ; فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمَنِ. يُرْوَى: وَفَوْقَهُ بِالْفَتْحِ عَلَى الظَّرْفِيَّةِ، وَبِالضَّمِّ قَالَ شَيْخُنَا الْحَافِظُ الْمِزِّيُّ: وَهُوَ أَحْسَنُ. أَيْ: وَأَعْلَاهَا عَرْشُ الرَّحْمَنِ، وَقَدْ جَاءَ فِي بَعْضِ الْآثَارِ: أَنَّ أَهْلَ الْفِرْدَوْسِ يَسْمَعُونَ أَطِيطَ الْعَرْشِ، وَهُوَ تَسْبِيحُهُ وَتَعْظِيمُهُ، وَمَا ذَاكَ إِلَّا لِقُرْبِهِمْ مِنْهُ، وَفِي الصَّحِيحِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَقَدِ اهْتَزَّ عَرْشُ الرَّحْمَنِ لِمَوْتِ سَعْدِ بْنِ مُعَاذٍ. وَذَكَرَ الْحَافِظُ ابْنُ الْحَافِظِ مُحَمَّدُ بْنُ عُثْمَانَ بْنِ أَبِي شَيْبَةَ فِي كِتَابِ صِفَةِ الْعَرْشِ عَنْ بَعْضِ السَّلَفِ: أَنَّ الْعَرْشَ مَخْلُوقٌ مِنْ يَاقُوتَةٍ حَمْرَاءَ، بُعْدُ مَا بَيْنَ قُطْرَيْهِ مَسِيرَةُ خَمْسِينَ أَلْفَ سَنَةٍ. وَذَكَرْنَا عِنْدَ قَوْلِهِ تَعَالَى: تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ [ الْمَعَارِجِ: 4 ]. أَنَّهُ بُعْدُ مَا بَيْنَ الْعَرْشِ إِلَى الْأَرْضِ السَّابِعَةِ مَسِيرَةُ خَمْسِينَ أَلْفَ سَنَةٍ، وَأَنَّ اتِّسَاعَهُ خَمْسُونَ أَلْفَ سَنَةٍ. وَقَدْ ذَهَبَ طَائِفَةٌ مِنْ أَهْلِ الْكَلَامِ إِلَى أَنَّ الْعَرْشَ فَلَكٌ مُسْتَدِيرٌ مِنْ جَمِيعِ جَوَانِبِهِ مُحِيطٌ بِالْعَالَمِ مِنْ كُلِّ جِهَةٍ، وَرُبَّمَا سَمَّوْهُ الْفَلَكَ التَّاسِعَ وَالْفَلَكَ الْأَطْلَسَ وَالْأَثِيرَ. وَهَذَا لَيْسَ بِجَيِّدٍ لِأَنَّهُ قَدْ ثَبَتَ فِي الشَّرْعِ أَنَّ لَهُ قَوَائِمَ تَحْمِلُهُ الْمَلَائِكَةُ، وَالْفَلَكُ لَا يَكُونُ لَهُ قَوَائِمُ وَلَا يُحْمَلُ، وَأَيْضًا فَإِنَّهُ فَوْقَ الْجَنَّةِ، وَالْجَنَّةُ فَوْقَ السَّمَاوَاتِ، وَفِيهَا مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ فَالْبُعْدُ الَّذِي بَيْنَهُ وَبَيْنَ الْكُرْسِيِّ لَيْسَ هُوَ نِسْبَةُ فَلَكٍ إِلَى فَلَكٍ، وَأَيْضًا فَإِنَّ الْعَرْشَ فِي اللُّغَةِ عِبَارَةٌ عَنِ السَّرِيرِ الَّذِي لِلْمَلِكِ كَمَا قَالَ تَعَالَى: وَلَهَا عَرْشٌ عَظِيمٌ [ النَّمْلِ: 23 ]. وَلَيْسَ هُوَ فَلَكًا، وَلَا تَفْهَمُ مِنْهُ الْعَرَبُ ذَلِكَ، وَالْقُرْآنُ إِنَّمَا نَزَلَ بِلُغَةِ الْعَرَبِ فَهُوَ سَرِيرٌ ذُو قَوَائِمَ تَحْمِلُهُ الْمَلَائِكَةُ، وَهُوَ كَالْقُبَّةِ عَلَى الْعَالَمِ وَهُوَ سَقْفُ الْمَخْلُوقَاتِ. قَالَ اللَّهُ تَعَالَى: الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا [ غَافِرٍ: 7 ]. وَقَدْ تَقَدَّمَ فِي حَدِيثِ الْأَوْعَالِ أَنَّهُمْ ثَمَانِيَةٌ، وَفَوْقَ ظُهُورِهِنَّ الْعَرْشُ، وَقَالَ تَعَالَى: وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ [ الْحَاقَّةِ: 17 ]. وَقَالَ شَهْرُ بْنُ حَوْشَبٍ: حَمَلَةُ الْعَرْشِ ثَمَانِيَةٌ  : أَرْبَعَةٌ مِنْهُمْ يَقُولُونَ سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، لَكَ الْحَمْدُ عَلَى حِلْمِكَ بَعْدَ عِلْمِكَ، وَأَرْبَعَةٌ يَقُولُونَ سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، لَكَ الْحَمْدُ عَلَى عَفْوِكَ بَعْدَ قُدْرَتِكَ. فَأَمَّا الْحَدِيثُ الَّذِي رَوَاهُ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ صَدَّقَ أُمَيَّةَ بْنَ أَبِي الصَّلْتِ فِي شَيْءٍ مِنْ شِعْرِهِ فَقَالَ: رُجُلٌ وَثَوْرٌ تَحْتَ رِجْلِ يَمِينِهِ وَالنِّسْرُ لِلْأُخْرَى وَلَيْثٌ مُرْصَدُ فَقَالَ رَسُولُ اللَّهِ ﷺ: صَدَقَ فَقَالَ: وَالشَّمْسُ تَطْلُعُ كُلَّ آخِرِ لَيْلَةٍ     حَمْرَاءَ يُصْبِحُ لَوْنُهَا يَتَوَرَّدُ لَيْسَتْ بِطَالِعَةٍ لَهُمْ فِي رِسْلِهَا     إِلَّا مُعَذَّبَةً وَإِلَّا تُجْلَدُ فَقَالَ رَسُولُ اللَّهِ ﷺ: صَدَقَ. فَإِنَّهُ حَدِيثٌ صَحِيحُ الْإِسْنَادِ رِجَالُهُ ثِقَاتٌ، وَهُوَ يَقْتَضِي أَنَّ حَمَلَةَ الْعَرْشِ الْيَوْمَ أَرْبَعَةٌ، فَيُعَارِضُهُ حَدِيثُ الْأَوْعَالِ اللَّهُمَّ إِلَّا أَنْ يُقَالَ: إِنَّ إِثْبَاتَ هَؤُلَاءِ الْأَرْبَعَةِ عَلَى هَذِهِ الصِّفَاتِ لَا يَنْفِي مَا عَدَاهُمْ، وَاللَّهُ أَعْلَمُ. شعر أمية بن أبي الصلت في العرش وَمِنْ شِعْرِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ فِي الْعَرْشِ قَوْلُهُ: مَجِّدُوا اللَّهَ فَهُوَ لِلْمَجْدِ أَهْلٌ     رَبُّنَا فِي السَّمَاءِ أَمْسَى كَبِيرَا بِالْبِنَاءِ الْعَالِي الَّذِي بَهَرَ النَّاسَ     وَسَوَّى فَوْقَ السَّمَاءِ سَرِيرَا شَرْجَعًا لَا يَنَالُهُ بَصَرُ الْعَيْنِ     تَرَى حَوْلَهُ الْمَلَائِكُ صُورَا صُورٌ جَمْعُ أَصْوَرَ، وَهُوَ الْمَائِلُ الْعُنُقِ لِنَظَرِهِ إِلَى الْعُلُوِّ، وَالشَّرْجَعُ هُوَ الْعَالِي الْمُنِيفُ، وَالسَّرِيرُ هُوَ الْعَرْشُ فِي اللُّغَةِ، وَمِنْ شِعْرِ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ ؓ الَّذِي عَرَّضَ بِهِ عَنِ الْقِرَاءَةِ لِامْرَأَتِهِ حِينَ اتَّهَمَتْهُ بِجَارِيَتِهِ: شَهِدْتُ بِأَنَّ وَعْدَ اللَّهِ حَقٌّ     وَأَنَّ النَّارَ مَثْوَى الْكَافِرِينَا وَأَنَّ الْعَرْشَ فَوْقَ الْمَاءِ طَافٍ     وَفَوْقَ الْعَرْشِ رَبُّ الْعَالَمِينَا وَتَحْمِلُهُ مَلَائِكَةٌ كِرَامٌ     مَلَائِكَةُ الْإِلَهِ مُسَوِّمِينَا ذَكَرَهُ ابْنُ عَبْدِ الْبَرِّ، وَغَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، وَقَالَ أَبُو دَاوُدَ بسنده، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ النَّبِيَّ ﷺ قَالَ: أُذِنَ لِي أَنْ أُحَدِّثَ عَنْ مَلَكٍ مِنْ مَلَائِكَةِ اللَّهِ عَزَّ وَجَلَّ مِنْ حَمَلَةِ الْعَرْشِ أَنَّ مَا بَيْنَ شَحْمَةِ أُذُنِهِ إِلَى عَاتِقِهِ مَسِيرَةُ سَبْعِمِائَةِ عَامٍ. وَرَوَاهُ ابْنُ أَبِي حَاتِمٍ، وَلَفْظُهُ مَخْفِقُ الطَّيْرِ سَبْعُمِائَةِ عَامٍ.

    ✧ On what has been related concerning the description of the creation of the Throne Allah, Exalted is He, said: Exalter of ranks, Possessor of the Throne [Ghāfir: 15]. And He, Exalted is He, said: So exalted is Allah, the True King—there is no god but He—Lord of the Noble Throne [al-Muʾminūn: 116]. And Allah said: There is no god but He, Lord of the Great Throne [al-Naml: 26]. And He said: And He is the Forgiving, the Loving, Owner of the Glorious Throne [al-Burūj: 14]. And He, Exalted is He, said: The Most Merciful rose over the Throne [Ṭā Hā: 5]. And He said: Then He rose over the Throne [al-Aʿrāf: 54], among other verses of the Qurʾān. And He, Exalted is He, said: Those who bear the Throne and those around it proclaim the praise of their Lord and believe in Him and ask forgiveness for those who believe: "Our Lord, You encompass all things in mercy and knowledge" [Ghāfir: 7]. And He, Exalted is He, said: And eight will bear the Throne of your Lord above them that Day [al-Ḥāqqah: 17]. And He, Exalted is He, said: And you will see the angels surrounding the Throne, proclaiming the praise of their Lord, and judgment will be made among them in truth, and it will be said: "Praise be to Allah, Lord of the worlds" [al-Zumar: 75]. And in the duʿāʾ narrated in the Ṣaḥīḥ in the supplication of distress: There is no god but Allah, the Great, the Forbearing; there is no god but Allah, Lord of the Great Throne; there is no god but Allah, Lord of the heavens and Lord of the earth, Lord of the Noble Throne. And Imām Aḥmad said with his chain from ʿAbbās b. ʿAbd al-Muṭṭalib, who said: We were sitting with the Messenger of Allah ﷺ at al-Baṭḥāʾ when a cloud passed by. The Messenger of Allah ﷺ said: "Do you know what this is?" He said: We said: "The cloud." He said: "And the rain-cloud?" He said: We said: "And the rain-cloud." He said: "And the high cloud?" He said: We fell silent. Then he said: "Do you know how far it is between the heaven and the earth?" He said: We said: "Allah and His Messenger know best." He said: "Between them is a distance of five hundred years' journey, and from each heaven to the next is a distance of five hundred years' journey, and the thickness of each heaven is a distance of five hundred years' journey. And above the seventh heaven is a sea between its lowest and highest parts like the distance between heaven and earth. Then above that are eight mountain goats, between their knees and their hooves like the distance between heaven and earth. Then above that is the Throne, between its lowest and highest parts like the distance between heaven and earth, and Allah is above that, and nothing of the deeds of the children of Adam is hidden from Him." Sharīk narrated part of this ḥadīth from Simāk and stopped it as a statement of ʿAbbās. The wording of Abū Dāwūd is: "And do you know the distance between heaven and earth?" They said: "We do not know." He said: "The distance between them is either one or two or seventy-three years." The rest is similar. And Abū Dāwūd said with his chain from Jubayr b. Muḥammad b. Jubayr b. Muṭʿim, from his father, from his grandfather, who said: A Bedouin came to the Messenger of Allah ﷺ and said: "O Messenger of Allah, the souls are exhausted, the families are hungry, the wealth is destroyed, and the livestock have perished. So ask Allah for rain for us, for we seek intercession through you with Allah, and we seek intercession through Allah with you." The Messenger of Allah ﷺ said: "Woe to you! Do you know what you are saying?!" And the Messenger of Allah ﷺ glorified Allah, and he kept glorifying until that was evident in the faces of his companions. Then he said: "Woe to you! Allah is not sought as an intercessor with anyone of His creation; the matter of Allah is greater than that. Woe to you! Do you know who Allah is? Indeed, His Throne is above His heavens like this," and he indicated with his fingers like a dome over it, "and it creaks with Him like the creaking of a saddle with its rider." Ibn Bashshār said in his ḥadīth: "Indeed, Allah is above His Throne, and His Throne is above His heavens." And it is established in Ṣaḥīḥ al-Bukhārī from the Messenger of Allah ﷺ that he said: "When you ask Allah for Paradise, ask Him for al-Firdaws, for it is the highest part of Paradise and the middle of Paradise, and above it is the Throne of the Most Merciful." It is narrated: "above it" with fatḥah on the ẓarfiyyah, and with ḍammah—our shaykh al-Ḥāfiẓ al-Mizzī said that the latter is better, meaning "and its highest part is the Throne of the Most Merciful." It has come in some reports that the people of al-Firdaws hear the creaking of the Throne, which is its glorification and magnification, and that is only because of their nearness to it. And in the Ṣaḥīḥ it is established that the Messenger of Allah ﷺ said: "The Throne of the Most Merciful shook at the death of Saʿd b. Muʿādh." Al-Ḥāfiẓ b. al-Ḥāfiẓ Muḥammad b. ʿUthmān b. Abī Shaybah mentioned in the book Ṣifat al-ʿArsh from some of the early scholars that the Throne is created from a red ruby, and the distance between its two sides is a journey of fifty thousand years. We mentioned at His saying, Exalted is He: The angels and the Spirit ascend to Him in a day whose measure is fifty thousand years [al-Maʿārij: 4], that the distance between the Throne and the seventh earth is a journey of fifty thousand years, and that its width is fifty thousand years. A group of the people of kalām went to the view that the Throne is a circular celestial sphere on all its sides, encompassing the world from every direction, and they sometimes called it the ninth sphere, the outermost sphere, and the ether. This is not good, because it is established in the sacred law that it has legs carried by angels, and a sphere does not have legs nor is it carried. Also, it is above Paradise, and Paradise is above the heavens, and in it there are one hundred degrees, between each two degrees like the distance between heaven and earth, so the distance between it and the Footstool is not the relation of one sphere to another. Also, the word ʿarsh in the language denotes the throne of a king, as He said, Exalted is He: And she has a great throne [al-Naml: 23], and it is not a sphere, and the Arabs do not understand it as such. The Qurʾān was revealed in the language of the Arabs, so it is a throne with legs carried by angels, and it is like a dome over the world, and it is the roof of creation. Allah, Exalted is He, said: Those who bear the Throne and those around it proclaim the praise of their Lord and believe in Him and ask forgiveness for those who believe [Ghāfir: 7]. It has preceded in the ḥadīth of the mountain goats that they are eight, and above their backs is the Throne. And He, Exalted is He, said: And eight will bear the Throne of your Lord above them that Day [al-Ḥāqqah: 17]. Shahr b. Ḥawshab said: The bearers of the Throne are eight: four of them say: "Glory be to You, O Allah, and with Your praise; to You belongs praise for Your forbearance after Your knowledge," and four say: "Glory be to You, O Allah, and with Your praise; to You belongs praise for Your pardon after Your power." As for the ḥadīth narrated by Imām Aḥmad with his chain from Ibn ʿAbbās that the Messenger of Allah ﷺ confirmed Umayyah b. Abī al-Ṣalt in something of his poetry when he said: A man and a bull under His right foot, the vulture for the other, and a lion lying in wait. The Messenger of Allah ﷺ said: "He spoke truth." Then he said: And the sun rises at the end of every night, red, its color turning rosy; It does not rise for them in its leisure except tormented, and except it is flogged. The Messenger of Allah ﷺ said: "He spoke truth." This is a ḥadīth with a sound chain, its men are trustworthy, and it implies that the bearers of the Throne today are four, which conflicts with the ḥadīth of the mountain goats, unless it is said that affirming these four in these attributes does not negate others besides them, and Allah knows best. Poetry of Umayyah b. Abī al-Ṣalt about the Throne Among the poetry of Umayyah b. Abī al-Ṣalt about the Throne is his saying: Glorify Allah, for He is worthy of glory; our Lord in heaven has become great, With the lofty edifice that dazzled people, and He set above the heaven a throne, A towering structure that the eye's vision does not reach; you see around it the angels inclining. Ṣūr is the plural of aṣwar, meaning one whose neck inclines from looking upward; al-sharjaʿ means the high, lofty one; and al-sarīr is the throne in the language. And from the poetry of ʿAbd Allāh b. Rawāḥah ؓ, which he used to allude to his wife when she accused him regarding his slave girl: I bear witness that Allah's promise is true, and that the Fire is the abode of the disbelievers, And that the Throne floats above the water, and above the Throne is the Lord of the worlds, And noble angels carry it, angels of the God, marked. Ibn ʿAbd al-Barr and more than one of the imams mentioned it. And Abū Dāwūd said with his chain from Jābir b. ʿAbd Allāh that the Prophet ﷺ said: "I have been permitted to speak about an angel from among the angels of Allah, Mighty and Majestic, from the bearers of the Throne: indeed, the distance between the lobe of his ear and his shoulder is a journey of seven hundred years." Ibn Abī Ḥātim narrated it, and his wording is: the flapping of a bird for seven hundred years.

28. Tarikh (al-Tabari) 28No grade recorded

    وَأَمَّا الْكُرْسِيُّ: فَرَوَى ابْنُ جَرِيرٍ مِنْ طَرِيقِ جُوَيْبِرٍ وَهُوَ ضَعِيفٌ عَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّهُ كَانَ يَقُولُ: الْكُرْسِيُّ هُوَ الْعَرْشُ. وَهَذَا لَا يَصِحُّ عَنِ الْحَسَنِ بَلِ الصَّحِيحُ عَنْهُ وَعَنْ غَيْرِهِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ أَنَّ الْكُرْسِيَّ غَيْرُ الْعَرْشِ، وَعَنِ ابْنِ عَبَّاسٍ، وَسَعِيدِ بْنِ جُبَيْرٍ أَنَّهُمَا قَالَا فِي قَوْلِهِ تَعَالَى: وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ [ الْبَقَرَةِ: 255 ]. أَيْ عِلْمُهُ، وَالْمَحْفُوظُ عَنِ ابْنِ عَبَّاسٍ كَمَا رَوَاهُ الْحَاكِمُ فِي مُسْتَدْرَكِهِ، وَقَالَ: إِنَّهُ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخَرِّجَاهُ أَنَّهُ قَالَ: الْكُرْسِيُّ مَوْضِعُ الْقَدَمَيْنِ، وَالْعَرْشُ لَا يُقَدِّرُ قَدْرَهُ إِلَّا اللَّهُ عَزَّ وَجَلَّ، وَقَالَ السُّدِّيُّ عَنْ أَبِي مَالِكٍ: الْكُرْسِيُّ تَحْتَ الْعَرْشِ، وَقَالَ السُّدِّيُّ: السَّمَاوَاتُ وَالْأَرْضُ فِي جَوْفِ الْكُرْسِيِّ، وَالْكُرْسِيُّ بَيْنَ يَدَيِ الْعَرْشِ. وَرَوَى ابْنُ جَرِيرٍ، وَابْنُ أَبِي حَاتِمٍ مِنْ طَرِيقِ الضَّحَّاكِ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: لَوْ أَنَّ السَّمَاوَاتِ السَّبْعَ وَالْأَرَضِينَ السَّبْعَ بُسِطْنَ، ثُمَّ وُصِلْنَ بَعْضُهُنَّ إِلَى بَعْضٍ مَا كُنَّ فِي سَعَةِ الْكُرْسِيِّ إِلَّا بِمَنْزِلَةِ الْحَلْقَةِ فِي الْمَفَازَةِ، وقَالَ الْحَافِظُ أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ بسنده، عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ أَنَّهُ سَأَلَ رَسُولَ اللَّهِ ﷺ عَنِ الْكُرْسِيِّ فَقَالَ رَسُولُ اللَّهِ ﷺ: وَالَّذِي نَفْسِي بِيَدِهِ مَا السَّمَاوَاتُ السَّبْعُ وَالْأَرَضُونَ السَّبْعُ عِنْدَ الْكُرْسِيِّ إِلَّا كَحَلْقَةٍ مُلْقَاةٍ بِأَرْضٍ فَلَاةٍ، وَإِنَّ فَضْلَ الْعَرْشِ عَلَى الْكُرْسِيِّ كَفَضْلِ الْفَلَاةِ عَلَى تِلْكَ الْحَلْقَةِ. وَقَالَ ابْنُ جَرِيرٍ فِي تَارِيخِهِ بسنده عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: سُئِلَ ابْنُ عَبَّاسٍ عَنْ قَوْلِهِ عَزَّ وَجَلَّ: وَكَانَ عَرْشُهُ عَلَى الْمَاءِ [ هُودٍ: 7 ]. عَلَى أَيِّ شَيْءٍ كَانَ الْمَاءُ ؟ قَالَ: عَلَى مَتْنِ الرِّيحِ قَالَ: وَالسَّمَاوَاتُ وَالْأَرَضُونَ وَكُلُّ مَا فِيهِنَّ مِنْ شَيْءٍ تُحِيطُ بِهَا الْبِحَارُ، وَيُحِيطُ بِذَلِكَ كُلِّهِ الْهَيْكَلُ، وَيُحِيطُ بِالْهَيْكَلِ فِيمَا قِيلَ الْكُرْسِيُّ. وَرَوَى عَنْ وَهْبِ بْنِ مُنَبِّهٍ نَحْوَهُ، وَفَسَّرَ وَهْبٌ الْهَيْكَلَ فَقَالَ: شَيْءٌ مِنْ أَطْرَافِ السَّمَاوَاتِ مُحْدِقٌ بِالْأَرَضِينَ وَالْبِحَارِ كَأَطْنَابِ الْفُسْطَاطِ. وَقَدْ زَعَمَ بَعْضُ مَنْ يَنْتَسِبُ إِلَى عِلْمِ الْهَيْئَةِ أَنَّ الْكُرْسِيَّ عِبَارَةٌ عَنِ الْفَلَكِ الثَّامِنِ الَّذِي يُسَمُّونَهُ فَلَكَ الْكَوَاكِبِ الثَّوَابِتِ، وَفِيمَا زَعَمُوهُ نَظَرٌ ; لِأَنَّهُ قَدْ ثَبَتَ أَنَّهُ أَعْظَمُ مِنَ السَّمَاوَاتِ السَّبْعِ بِشَيْءٍ كَثِيرٍ، كَمَا وَرَدَ بِهِ الْحَدِيثُ الْمُتَقَدِّمُ أَنَّ نِسْبَتَهَا إِلَيْهِ كَنِسْبَةِ حَلْقَةٍ مُلْقَاةٍ بِأَرْضٍ فَلَاةٍ، وَهَذَا لَيْسَ نِسْبَةَ فَلَكٍ إِلَى فَلَكٍ، فَإِنْ قَالَ قَائِلُهُمْ: نَحْنُ نَعْتَرِفُ بِذَلِكَ وَنُسَمِّيهِ مَعَ ذَلِكَ فَلَكًا فَنَقُولُ الْكُرْسِيُّ لَيْسَ فِي اللُّغَةِ عِبَارَةً عَنِ الْفَلَكِ، وَإِنَّمَا هُوَ كَمَا قَالَ غَيْرُ وَاحِدٍ مِنَ السَّلَفِ: إِنَّ الْكُرْسِيَّ بَيْنَ يَدَيِ الْعَرْشِ كَالْمِرَقَاةِ إِلَيْهِ. وَمِثْلُ هَذَا لَا يَكُونُ فَلَكًا. وَمَنْ زَعَمَ مِنْهُمْ أَنَّ الْكَوَاكِبَ الثَّوَابِتَ مُرَصَّعَةٌ فِيهِ فَقَدْ قَالَ مَا لَا يَعْلَمُ، وَلَا دَلِيلَ لَهُمْ عَلَيْهِ هَذَا مَعَ اخْتِلَافِهِمْ فِي ذَلِكَ أَيْضًا كَمَا هُوَ مُقَرَّرٌ فِي كُتُبِهِمْ، وَاللَّهُ أَعْلَمُ.

    ✧ As for the Kursī: Ibn Jarīr narrated via the route of Juwaybir—who is weak—from al-Ḥasan al-Baṣrī that he used to say: The Kursī is the Throne. This is not authentic from al-Ḥasan; rather, what is authentic from him and from others among the Companions and Successors is that the Kursī is other than the Throne. From Ibn ʿAbbās and Saʿīd b. Jubayr, they said regarding His saying, Exalted be He: “His Kursī extends over the heavens and the earth” [al-Baqarah: 255], meaning His knowledge. The preserved report from Ibn ʿAbbās, as narrated by al-Ḥākim in his Mustadrak—and he said it meets the condition of the two Shaykhs, though they did not include it—is that he said: The Kursī is the place of the two feet, and the Throne—none can estimate its measure except Allah, Mighty and Majestic. Al-Suddī said, from Abū Mālik: The Kursī is beneath the Throne. Al-Suddī said: The heavens and the earth are within the hollow of the Kursī, and the Kursī is before the Throne. Ibn Jarīr and Ibn Abī Ḥātim narrated via the route of al-Ḍaḥḥāk from Ibn ʿAbbās that he said: If the seven heavens and the seven earths were spread out and then joined one to another, they would not be in the expanse of the Kursī except like a ring in a desert. Al-Ḥāfiẓ Abū Bakr b. Mardawayh narrated with his chain from Abū Dharr al-Ghifārī that he asked the Messenger of Allah ﷺ about the Kursī, and the Messenger of Allah ﷺ said: “By the One in whose hand is my soul, the seven heavens and the seven earths compared to the Kursī are but like a ring cast in a vast land, and the excellence of the Throne over the Kursī is like the excellence of the vast land over that ring.” Ibn Jarīr said in his Tārīkh with his chain from Saʿīd b. Jubayr: Ibn ʿAbbās was asked about His saying, Mighty and Majestic: “And His Throne was upon the water” [Hūd: 7]—upon what was the water? He said: Upon the back of the wind. He said: The heavens and the earths and everything in them are surrounded by the seas, and surrounding all of that is the haykal, and surrounding the haykal, as it is said, is the Kursī. He narrated similar from Wahb b. Munabbih, and Wahb explained the haykal, saying: It is something at the edges of the heavens encompassing the earths and the seas, like the ropes of a tent. Some of those who ascribe themselves to the science of astronomy have claimed that the Kursī is an expression for the eighth celestial sphere, which they call the sphere of the fixed stars. There is scrutiny in what they claim, because it has been established that it is greater than the seven heavens by a great amount, as mentioned in the preceding ḥadīth that their proportion to it is like a ring cast in a vast land—and this is not the proportion of one sphere to another sphere. If one of them says: We acknowledge that and still call it a sphere, we say: The Kursī in the language is not an expression for a sphere. Rather, it is as more than one of the Salaf said: The Kursī is before the Throne like a step leading up to it. Such a thing would not be a sphere. And whoever among them claims that the fixed stars are studded in it has said what he does not know, and they have no proof for it, especially given their differences about that as established in their books. And Allah knows best.

29. Tarikh (al-Tabari) 29No grade recorded

    ذِكْرِ اللَّوْحِ الْمَحْفُوظِ   قَالَ الْحَافِظُ أَبُو الْقَاسِمِ الطَّبَرَانِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ، أَنَّ نَبِيَّ اللَّهِ ﷺ قَالَ: إِنَّ اللَّهَ خَلَقَ لَوْحًا مَحْفُوظًا مِنْ دُرَّةٍ بَيْضَاءَ صَفَحَاتُهَا مِنْ يَاقُوتَةٍ حَمْرَاءَ، قَلُمُهُ نُورٌ، وَكِتَابُهُ نُورٌ، لِلَّهِ فِيهِ فِي كُلِّ يَوْمٍ سِتُّونَ وَثَلَاثُمِائَةِ لَحْظَةٍ، يَخْلَقُ وَيَرْزُقُ، وَيُمِيتُ وَيُحْيِي، وَيُعِزُّ وَيُذِلُّ، وَيَفْعَلُ مَا يَشَاءُ. وَقَالَ إِسْحَاقُ بْنُ بِشْرٍ: بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ فِي صَدْرِ اللَّوْحِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ، دِينُهُ الْإِسْلَامُ، وَمُحَمَّدٌ عَبْدُهُ وَرَسُولُهُ، فَمَنْ آمَنَ بِاللَّهِ وَصَدَّقَ بِوَعْدِهِ وَاتَّبَعَ رُسُلَهُ أَدْخَلَهُ الْجَنَّةَ قَالَ: وَاللَّوْحُ لَوْحٌ مِنْ دُرَّةٍ بَيْضَاءَ، طُولُهُ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَعَرْضُهُ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، وَحَافَّتَاهُ الدُّرُّ وَالْيَاقُوتُ، وَدَفَّتَاهُ يَاقُوتَةٌ حَمْرَاءُ، وَقَلَمُهُ نُورٌ، وَكَلَامُهُ مَعْقُودٌ بِالْعَرْشِ، وَأَصْلُهُ فِي حِجْرِ مَلَكٍ. وَقَالَ أَنَسُ بْنُ مَالِكٍ، وَغَيْرُهُ مِنَ السَّلَفِ: اللَّوْحُ الْمَحْفُوظُ فِي جَبْهَةِ إِسْرَافِيلَ. وَقَالَ مُقَاتِلٌ: هُوَ عَنْ يَمِينِ الْعَرْشِ.

    ✧ Mention of the Preserved Tablet The ḥāfiẓ Abū al-Qāsim al-Ṭabarānī said with his chain of transmission on the authority of Ibn ʿAbbās that the Prophet of Allah ﷺ said: “Indeed Allah created a Preserved Tablet of a white pearl; its pages are of red ruby; its pen is light, and its writing is light. For Allah therein each day are three hundred and sixty glances: He creates and provides, causes death and gives life, honours and abases, and does whatever He wills.” And Isḥāq b. Bishr said with his chain of transmission on the authority of Ibn ʿAbbās, who said: “Indeed at the top of the Tablet is: ‘There is no god but Allah alone; His religion is Islam; and Muḥammad is His servant and Messenger. So whoever believes in Allah, attests to His promise, and follows His messengers, He will admit him to Paradise.’” He said: “The Tablet is a tablet of white pearl; its length is what is between the heaven and the earth, and its width is what is between the east and the west. Its two edges are pearl and ruby, and its two covers are red ruby. Its pen is light, and its speech is bound to the Throne, and its origin is in the lap of an angel.” And Anas b. Mālik and others among the early generations said: “The Preserved Tablet is upon the forehead of Isrāfīl.” And Muqātil said: “It is to the right of the Throne.”

30. Tarikh (al-Tabari) 30No grade recorded

    مُلَخَّصُ خَلْقِ الْمَلَائِكَةِ وَصِفَاتِهِمْ عَلَيْهِمُ السَّلَامُ. الْآيَاتُ فِي ذِكْرِ الْمَلَائِكَةِ كَثِيرَةٌ جِدًّا يَصِفُهُمْ تَعَالَى بِالْقُوَّةِ فِي الْعِبَادَةِ وَفِي الْخَلْقِ، وَحُسْنِ الْمَنْظَرِ، وَعَظَمَةِ الْأَشْكَالِ، وَقُوَّةِ الشَّكْلِ فِي الصُّوَرِ الْمُتَعَدِّدَةِ. وَقَدْ خُلِقَتْ مِنْ نُورٍ وَمِنْ أَشْهَرِ الْمَلَائِكَةِ جِبْرِيلُ عَلَيْهِ السَّلَامُ أَمِينُ الْوَحْيِ، وَلَهُ سِتُّمِائَةِ جَنَاحٍ مَا بَيْنَ كُلِّ جَنَاحَيْنِ كَمَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ. وَالْمَلَائِكَةُ عَدَدُهُمْ لَا يُحْصِيهِ إِلَّا اللَّهُ فَقَدْ جَاءَ فِي الْحَدِيثِ ثُمَّ رُفِعَ لِيَ الْبَيْتُ الْمَعْمُورُ، وَإِذَا هُوَ يَدْخُلُهُ فِي كُلِّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ، ثُمَّ لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ وَالْبَيْتُ الْمَعْمُورُ مَسْجِدٌ فِي السَّمَاءِ يُقَالُ لَهُ الضُّرَاحُ، وَهُوَ بِحِيَالِ الْكَعْبَةِ مِنْ فَوْقِهَا، حُرْمَتُهُ فِي السَّمَاءِ كَحُرْمَةِ الْبَيْتِ فِي الْأَرْضِ. وَمَا مِنْ مَوْضِعٍ فِي السَّمَاوَاتِ السَّبْعِ إِلَّا وَهُوَ مَشْغُولٌ بِالْمَلَائِكَةِ، وَهُمْ فِي صُنُوفٍ مِنَ الْعِبَادَةِ ; مِنْهُمْ مَنْ هُوَ قَائِمٌ أَبَدًا، وَمِنْهُمْ مَنْ هُوَ رَاكِعٌ أَبَدًا، وَمِنْهُمْ مَنْ هُوَ سَاجِدٌ أَبَدًا، وَمِنْهُمْ مَنْ هُوَ فِي صُنُوفٍ أُخَرَ اللَّهُ أَعْلَمُ بِهَا، وَهُمْ دَائِمُونَ فِي عِبَادَتِهِمْ، وَتَسْبِيحِهِمْ، وَأَذْكَارِهِمْ، وَأَعْمَالِهِمُ الَّتِي أَمَرَهُمُ اللَّهُ بِهَا، وَلَهُمْ مَنَازِلُ عِنْدَ رَبِّهِمْ. وَكَذَلِكَ إِسْرَافِيلُ، أَحَدُ حَمَلَةِ الْعَرْشِ وَهُوَ الَّذِي يَنْفُخُ فِي الصُّورِ بِأَمْرِ رَبِّهِ نَفَخَاتٍ ثَلَاثَةً ; أُولَاهُنَّ: نَفْخَةُ الْفَزَعِ، وَالثَّانِيَةُ: نَفْخَةُ الصَّعْقِ، وَالثَّالِثَةُ: نَفْخَةُ الْبَعْثِ. وَمِيكَائِيلُ الْمُوَكَّلُ بِالْقَطْرِ وَالنَّبَاتِ، وَهُوَ ذُو مَكَانَةٍ مِنْ رَبِّهِ عَزَّ وَجَلَّ، وَمِنْ أَشْرَافِ الْمَلَائِكَةِ الْمُقَرَّبِينَ. وَمَلَكُ الْمَوْتِ وَلَمْ يُصَرَّحْ بِاسْمِهِ فِي الْقُرْآنِ، وَمِنَ الْمَلَائِكَةِ مُنْكَرٌ وَنَكِيرٌ وَغَيْرُهُمْ كَثِيرٌ. هَذَا وَالْمَلَائِكَةُ أَصْنَافٌ مِنْهُمْ: حَمَلَةُ الْعَرْشِ وَإِنَّ مَلَكًا مِنْ مَلَائِكَةِ اللَّهِ مِنْ حَمَلَةِ الْعَرْشِ مَا بَيْنَ شَحْمَةِ أُذُنِهِ إِلَى عَاتِقِهِ مَسِيرَةُ سَبْعِمِائَةِ سَنَةٍ، وَمِنْهُمُ الْكَرُوبِيُّونَ وَالْحَفَظَةُ إِلَى غَيْرِ ذَلِكَ مِنْ أَصْنَافِهِمُ الْكَثِيرَةِ. وَقَدِ اخْتَلَفَ بَعْضُ أَهْلِ الْعِلْمِ حَوْلَ التَّفَاضُلِ بَيْنَ الْمَلَائِكَةِ وَصَالِحِي بَنِي آدَمَ أَيُّهُمْ أَكْرَمُ عَلَى اللَّهِ تَعَالَى.

    ✧ Summary of the creation of the angels and their attributes (peace be upon them). The verses mentioning the angels are very numerous. He (Most High) describes them as possessing strength in worship and in creation, beauty of appearance, greatness of forms, and powerful shape in their multiple images. They were created from light. Among the most well-known of the angels is Jibrīl ﷺ, the trustee of revelation. He has six hundred wings, and between every two wings is a distance like that between the east and the west. No one can count the number of the angels except Allah. It has come in a ḥadīth: "Then the Frequented House (al-Bayt al-Maʿmūr) was raised for me, and there it was: seventy thousand angels enter it every day, then they do not return to it until the last of them." Al-Bayt al-Maʿmūr is a mosque in the heaven called al-Ḍurāḥ. It is directly above the Kaʿbah, and its sanctity in the heaven is like the sanctity of the House on earth. There is no place in the seven heavens but that it is occupied by angels, and they are engaged in various kinds of worship. Among them are those who remain standing forever, among them are those who remain bowing forever, among them are those who remain prostrating forever, and among them are those engaged in other kinds of worship that Allah knows best. They are constant in their worship, glorification, remembrance, and the works that Allah has commanded them. They have stations before their Lord. Likewise, Isrāfīl is one of the bearers of the Throne. He is the one who will blow the Trumpet (al-Ṣūr) by the command of his Lord, with three blasts: the first is the blast of terror, the second is the blast of swooning, and the third is the blast of resurrection. Mīkāʾīl is entrusted with the rain and vegetation. He has a station before his Lord (Mighty and Majestic), and he is one of the noble angels brought near. The Angel of Death has not been explicitly named in the Qurʾān. Among the angels are Munkar and Nakīr, and many others besides them. Thus the angels are of several kinds. Among them are the bearers of the Throne: indeed one of Allah's angels, one of the bearers of the Throne, has a distance from the lobe of his ear to his shoulder of seven hundred years' journey. Among them are the Cherubim (al-Karūbiyyūn) and the Guardians (al-Ḥafaẓah), in addition to many other kinds of them. Some of the people of knowledge disagreed concerning the superiority between the angels and the righteous of the children of Adam: which of them is more honored before Allah (Most High).

31. Tarikh (al-Tabari) 31No grade recorded

    خَلْقِ الْمَلَائِكَةِ وَصِفَاتِهِمْ عَلَيْهِمُ السَّلَامُ  وَالْآيَاتُ فِي ذِكْرِ الْمَلَائِكَةِ كَثِيرَةٌ جِدًّا يَصِفُهُمْ تَعَالَى بِالْقُوَّةِ فِي الْعِبَادَةِ وَفِي الْخَلْقِ، وَحُسْنِ الْمَنْظَرِ، وَعَظَمَةِ الْأَشْكَالِ، وَقُوَّةِ الشَّكْلِ فِي الصُّوَرِ الْمُتَعَدِّدَةِ كَمَا قَالَ تَعَالَى: وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَذَا يَوْمٌ عَصِيبٌ وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ [ هُودٍ: 77 - 78 ]. الْآيَاتِ. فَذَكَرْنَا فِي التَّفْسِيرِ مَا ذَكَرَهُ غَيْرُ وَاحِدٍ مِنَ الْعُلَمَاءِ مِنْ أَنَّ الْمَلَائِكَةَ تَبْدُو لَهُمْ فِي صُورَةِ شَبَابٍ حِسَانٍ امْتِحَانًا وَاخْتِبَارًا حَتَّى قَامَتْ عَلَى قَوْمِ لُوطٍ الْحُجَّةُ، وَأَخَذَهُمُ اللَّهُ أَخْذَ عَزِيزٍ مُقْتَدِرٍ. وعَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: " خُلَقِتِ الْمَلَائِكَةُ مِنْ نُورٍ   ". انْفَرَدَ بِإِخْرَاجِهِ مُسْلِمٌ. صفة خلق جبريل عليه السلام جِبْرِيلَ عَلَيْهِ السَّلَامُ  كَانَ جِبْرِيلُ يَأْتِي إِلَى النَّبِيِّ ﷺ فِي صِفَاتٍ مُتَعَدِّدَةٍ ; فَتَارَةً يَأْتِي فِي صُورَةِ دِحْيَةَ بْنِ خَلِيفَةَ الْكَلْبِيِّ، وَتَارَةً فِي صُورَةِ أَعْرَابِيٍّ، وَتَارَةً فِي صُورَتِهِ الَّتِي خُلِقَ عَلَيْهَا لَهُ سِتُّمِائَةِ جَنَاحٍ مَا بَيْنَ كُلِّ جَنَاحَيْنِ كَمَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، كَمَا رَآهُ عَلَى هَذِهِ الصِّفَةِ مَرَّتَيْنِ ; مَرَّةً مُنْهَبِطًا مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَتَارَةً عِنْدَ سِدْرَةِ الْمُنْتَهَى عِنْدَهَا جَنَّةُ الْمَأْوَى، وَهُوَ قَوْلُهُ تَعَالَى: عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ فَاسْتَوَى وَهُوَ بِالْأُفُقِ الْأَعْلَى ثُمَّ دَنَا فَتَدَلَّى [ النَّجْمِ: 5 - 8 ]. أَيْ جِبْرِيلُ كَمَا ذَكَرْنَاهُ عَنْ غَيْرِ وَاحِدٍ مِنَ الصَّحَابَةِ. فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى. أَيْ إِلَى عَبْدِ اللَّهِ مُحَمَّدٍ ﷺ، ثُمَّ قَالَ: وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى عِنْدَ سِدْرَةِ الْمُنْتَهَى [ النَّجْمِ: 13 - 14 ]. وَكُلُّ ذَلِكَ الْمُرَادُ بِهِ جِبْرِيلُ. ذِكْرُ الْبَيْتِ الْمَعْمُورِ  وَفِيهِ: ثُمَّ رُفِعَ لِيَ الْبَيْتُ الْمَعْمُورُ، وَإِذَا هُوَ يَدْخُلُهُ فِي كُلِّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ، ثُمَّ لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ. وَذَكَرَ أَنَّهُ وَجَدَ إِبْرَاهِيمَ الْخَلِيلَ عَلَيْهِ السَّلَامُ مُسْتَنِدًا ظَهْرَهُ إِلَى الْبَيْتِ الْمَعْمُورِ. وَذَكَرْنَا وَجْهَ الْمُنَاسَبَةِ فِي هَذَا ; أَنَّ الْبَيْتَ الْمَعْمُورَ فِي السَّمَاءِ السَّابِعَةِ بِمَنْزِلَةِ الْكَعْبَةِ فِي الْأَرْضِ. وعَنْ خَالِدِ بْنِ عَرْعَرَةَ ; أَنَّ ابْنَ الْكَوَّاءِ سَأَلَ عَلِيَّ بْنَ أَبِي طَالِبٍ، عَنِ الْبَيْتِ الْمَعْمُورِ فَقَالَ: هُوَ مَسْجِدٌ فِي السَّمَاءِ يُقَالُ لَهُ الضُّرَاحُ، وَهُوَ بِحِيَالِ الْكَعْبَةِ مِنْ فَوْقِهَا، حُرْمَتُهُ فِي السَّمَاءِ كَحُرْمَةِ الْبَيْتِ فِي الْأَرْضِ، يُصَلِّي فِيهِ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا مِنَ الْمَلَائِكَةِ لَا يَعُودُونَ إِلَيْهِ أَبَدًا. وَقَالَ آخَرُونَ: فِي كُلِّ سَمَاءٍ بَيْتٌ يَعْمُرُهُ مَلَائِكَتُهُ بِالْعِبَادَةِ فِيهِ، وَيَفِدُونَ إِلَيْهِ بِالنَّوْبَةِ وَالْبَدَلِ، كَمَا يَعْمُرُ أَهْلُ الْأَرْضِ الْبَيْتَ الْعَتِيقَ بِالْحَجِّ فِي كُلِّ عَامٍ، وَالِاعْتِمَارِ فِي كُلِّ وَقْتٍ، وَالطَّوَافِ وَالصَّلَاةِ فِي كُلِّ آنٍ. وفِي حَدِيثِ مُجَاهِدٍ: أَنَّ الْحَرَمَ حَرَامٌ مَنَاهُ يَعْنِي قَدْرَهُ مِنَ السَّمَاوَاتِ السَّبْعِ وَالْأَرَضِينَ السَّبْعِ، وَأَنَّهُ رَابِعُ أَرْبَعَةَ عَشَرَ بَيْتًا ; فِي كُلِّ سَمَاءٍ بَيْتٌ، وَفِي كُلِّ أَرْضٍ بَيْتٌ لَوْ سَقَطَتْ سَقَطَ بَعْضُهَا عَلَى بَعْضٍ، ثُمَّ رَوَى عَنْ مُجَاهِدٍ قَالَ: مَنَاهُ ; أَيْ مُقَابِلُهُ، وَهُوَ حَرْفٌ مَقْصُورٌ، وعن عَبْدَ اللَّهِ بْنَ عَمْرٍو يَقُولُ: إِنَّ الْحَرَمَ مُحَرَّمٌ فِي السَّمَاوَاتِ السَّبْعِ مِقْدَارُهُ مِنَ الْأَرْضِ، وَإِنَّ بَيْتَ الْمَقْدِسِ مُقَدَّسٌ فِي السَّمَاوَاتِ السَّبْعِ مِقْدَارُهُ مِنَ الْأَرْضِ. كَمَا قَالَ بَعْضُ الشُّعَرَاءِ: إِنَّ الَّذِي سَمَكَ السَّمَاءَ بَنَى لَنَا بَيْتًا دَعَائِمُهُ أَشَدُّ وَأَطْوَلُ وَاسْمُ الْبَيْتِ الَّذِي فِي السَّمَاءِ الدُّنْيَا بَيْتُ الْعِزَّةِ، وَاسْمُ الْمَلَكِ الَّذِي هُوَ مُقَدَّمُ الْمَلَائِكَةِ فِيهَا إِسْمَاعِيلُ، فَعَلَى هَذَا يَكُونُ السَّبْعُونَ أَلْفًا مِنَ الْمَلَائِكَةِ الَّذِينَ يَدْخُلُونَ فِي كُلِّ يَوْمٍ إِلَى الْبَيْتِ الْمَعْمُورِ، ثُمَّ لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ: أَيْ لَا تَحْصُلُ لَهُمْ نَوْبَةٌ فِيهِ إِلَى آخِرِ الدَّهْرِ ; يَكُونُونَ مِنْ سُكَّانِ السَّمَاءِ السَّابِعَةِ وَحْدَهَا، وَلِهَذَا قَالَ تَعَالَى: وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ [ الْمُدَّثِّرِ: 31 ]. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي ذَرٍّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنِّي أَرَى مَا لَا تَرَوْنَ، وَأَسْمَعُ مَا لَا تَسْمَعُونَ أَطَّتِ السَّمَاءُ، وَحُقَّ لَهَا أَنْ تَئِطَّ ; مَا فِيهَا مَوْضِعُ أَرْبَعِ أَصَابِعَ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ، لَوْ عَلِمْتُمْ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا، وَلَمَا تَلَذَّذْتُمْ بِالنِّسَاءِ عَلَى الْفُرُشَاتِ، وَلَخَرَجْتُمْ إِلَى الصُّعُدَاتِ تَجْأَرُونَ إِلَى اللَّهِ عَزَّ وَجَلَّ. فَقَالَ أَبُو ذَرٍّ: وَاللَّهِ لَوَدِدْتُ أَنِّي شَجَرَةٌ تُعْضَدُ. رَوَاهُ التِّرْمِذِيُّ وقال: حَسَنٌ غَرِيبٌ، وَيُرْوَى عَنْ أَبِي ذَرٍّ مَوْقُوفًا. وَقَالَ الْحَافِظُ أَبُو الْقَاسِمِ الطَّبَرَانِيُّ: بسنده عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا فِي السَّمَاوَاتِ السَّبْعِ مَوْضِعُ قَدَمٍ وَلَا شِبْرٍ وَلَا كَفٍّ إِلَّا وَفِيهِ مَلَكٌ قَائِمٌ أَوْ مَلَكٌ سَاجِدٌ أَوْ مَلَكٌ رَاكِعٌ فَإِذَا كَانَ يَوْمَ الْقِيَامَةِ قَالُوا جَمِيعًا: مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ إِلَّا أَنَّا لَا نُشْرِكُ بِكَ شَيْئًا. فَدَلَّ هَذَانِ الْحَدِيثَانِ عَلَى أَنَّهُ مَا مِنْ مَوْضِعٍ فِي السَّمَاوَاتِ السَّبْعِ إِلَّا وَهُوَ مَشْغُولٌ بِالْمَلَائِكَةِ، وَهُمْ فِي صُنُوفٍ مِنَ الْعِبَادَةِ ; مِنْهُمْ مَنْ هُوَ قَائِمٌ أَبَدًا، وَمِنْهُمْ مَنْ هُوَ رَاكِعٌ أَبَدًا، وَمِنْهُمْ مَنْ هُوَ سَاجِدٌ أَبَدًا، وَمِنْهُمْ مَنْ هُوَ فِي صُنُوفٍ أُخَرَ اللَّهُ أَعْلَمُ بِهَا، وَهُمْ دَائِمُونَ فِي عِبَادَتِهِمْ، وَتَسْبِيحِهِمْ، وَأَذْكَارِهِمْ، وَأَعْمَالِهِمُ الَّتِي أَمَرَهُمُ اللَّهُ بِهَا، وَلَهُمْ مَنَازِلُ عِنْدَ رَبِّهِمْ كَمَا قَالَ تَعَالَى: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ [ الصَّافَّاتِ: 164 - 166 ]. وَقَالَ ﷺ: أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهَا قَالُوا: وَكَيْفَ يَصُفُّونَ عِنْدَ رَبِّهِمْ ؟ قَالَ: يُتِمُّونَ الصُّفُوفَ الْأُوَلَ، وَيَتَرَاصُّونَ فِي الصَّفِّ. وَقَالَ فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ ; جُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا لَنَا طَهُورًا، وَجُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ. وَكَذَلِكَ يَأْتُونَ يَوْمَ الْقِيَامَةِ بَيْنَ يَدَيِ الرَّبِّ جَلَّ جَلَالُهُ صُفُوفًا. كَمَا قَالَ تَعَالَى: وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا [ الْفَجْرِ: 22 ]. وَيَقِفُونَ صُفُوفًا بَيْنَ يَدَيْ رَبِّهِمْ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ. كَمَا قَالَ تَعَالَى: يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا [ النَّبَأِ: 38 ]. وَالْمُرَادُ بِالرُّوحِ هَاهُنَا بَنُو آدَمَ. قَالَهُ ابْنُ عَبَّاسٍ، وَالْحَسَنُ، وَقَتَادَةُ. وَقِيلَ: ضَرْبٌ مِنَ الْمَلَائِكَةِ يُشْبِهُونَ بَنِي آدَمَ فِي الشَّكْلِ. قَالَهُ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَأَبُو صَالِحٍ، وَالْأَعْمَشُ. وَقِيلَ: جِبْرِيلُ. قَالَهُ الشَّعْبِيُّ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَالضَّحَّاكُ. ذِكْرُ الْمَلَكِ الْمُسَمَّى بِالرُّوحِ  وَقِيلَ: مَلَكٌ يُقَالُ لَهُ: الرُّوحُ بِقَدْرِ جَمِيعِ الْمَخْلُوقَاتِ. قَالَ عَلِيُّ بْنُ أَبِي طَلْحَةَ: عَنِ ابْنِ عَبَّاسٍ قَوْلُهُ: يَوْمَ يَقُومُ الرُّوحُ. قَالَ: هُوَ مَلَكٌ مِنْ أَعْظَمِ الْمَلَائِكَةِ خُلُقًا. وَذَكَرْنَا فِي صِفَةِ حَمَلَةِ الْعَرْشِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ رَسُولُ اللَّهِ ﷺ: أَذِنَ لِي أَنْ أُحَدِّثَ عَنْ مَلَكٍ مِنْ مَلَائِكَةِ اللَّهِ مِنْ حَمَلَةِ الْعَرْشِ إِنَّ مَا بَيْنَ شَحْمَةِ أُذُنِهِ إِلَى عَاتِقِهِ مَسِيرَةُ سَبْعِمِائَةِ عَامٍ. رَوَاهُ أَبُو دَاوُدَ، وَابْنُ أَبِي حَاتِمٍ، وَلَفْظُهُ " مَخْفِقُ الطَّيْرِ سَبْعُمِائَةِ عَامٍ. " صفة جبريل عليه السلام وَقَدْ وَرَدَ فِي صِفَةِ جِبْرِيلَ عَلَيْهِ السَّلَامُ  أَمْرٌ عَظِيمٌ: قَالَ اللَّهُ تَعَالَى: عَلَّمَهُ شَدِيدُ الْقُوَى [ النَّجْمِ: 5 ]. قَالُوا: كَانَ مِنْ شِدَّةِ قُوَّتِهِ أَنَّهُ رَفَعَ مَدَائِنَ قَوْمِ لُوطٍ، وَكُنَّ سَبْعًا بِمَنْ فِيهَا مِنَ الْأُمَمِ، وَكَانُوا قَرِيبًا مِنْ أَرْبَعِمِائَةِ أَلْفٍ، وَمَا مَعَهُمْ مِنَ الدَّوَابِّ وَالْحَيَوَانَاتِ، وَمَا لِتِلْكَ الْمُدُنِ مِنَ الْأَرَاضِي وَالْمُعْتَمَلَاتِ وَالْعِمَارَاتِ وَغَيْرِ ذَلِكَ، رَفَعَ ذَلِكَ كُلَّهُ عَلَى طَرَفِ جَنَاحِهِ حَتَّى بَلَغَ بِهِنَّ عَنَانَ السَّمَاءِ، حَتَّى سَمِعَتِ الْمَلَائِكَةُ نُبَاحَ كِلَابِهِمْ وَصِيَاحَ دِيكَتِهِمْ، ثُمَّ قَلَبَهَا فَجَعَلَ عَالِيَهَا سَافِلَهَا. فَهَذَا هُوَ شَدِيدُ الْقُوَى. وَقَوْلُهُ: ذُو مِرَّةٍ. أَيْ خَلْقٍ حَسَنٍ وَبَهَاءٍ وَسَنَاءٍ، كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى: إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ [ التَّكْوِيرِ: 19 ]. أَيْ: جِبْرِيلُ رَسُولٌ مِنَ اللَّهِ " كَرِيمٌ ". أَيْ: حَسَنُ الْمَنْظَرِ " ذِي قُوَّةٍ ". أَيْ: لَهُ قُوَّةٌ وَبَأْسٌ شَدِيدٌ عِنْدَ ذِي الْعَرْشِ مَكِينٍ. أَيْ: لَهُ مَكَانَةٌ وَمَنْزِلَةٌ عَالِيَةٌ رَفِيعَةٌ عِنْدَ اللَّهِ ذِي الْعَرْشِ الْمَجِيدِ. " مُطَاعٍ ثَمَّ ". أَيْ: مُطَاعٍ فِي الْمَلَأِ الْأَعْلَى " أَمِينٍ ". أَيْ: ذِي أَمَانَةٍ عَظِيمَةٍ، وَلِهَذَا كَانَ هُوَ السَّفِيرَ بَيْنَ اللَّهِ وَبَيْنَ أَنْبِيَائِهِ عَلَيْهِمُ السَّلَامُ الَّذِي يَنْزِلُ عَلَيْهِمْ بِالْوَحْيِ فِيهِ الْأَخْبَارُ الصَّادِقَةُ، وَالشَّرَائِعُ الْعَادِلَةُ. وَقَدْ كَانَ يَأْتِي إِلَى رَسُولِ اللَّهِ ﷺ، وَيَنْزِلُ عَلَيْهِ فِي صِفَاتٍ مُتَعَدِّدَةٍ كَمَا قَدَّمْنَا. وَقَدْ رَآهُ عَلَى صِفَتِهِ الَّتِي خَلَقَهُ اللَّهُ عَلَيْهَا مَرَّتَيْنِ، لَهُ سِتُّمِائَةِ جَنَاحٍ كَمَا رَوَى الْبُخَارِيُّ بسنده عَنِ الشَّيْبَانِيِّ قَالَ: سَأَلْتُ زِرًّا، عَنْ قَوْلِهِ: فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى [ النَّجْمِ: 9 10 ]. قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ يَعْنِي ابْنَ مَسْعُودٍ: أَنَّ مُحَمَّدًا ﷺ رَأَى جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاحٍ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبْدِ اللَّهِ قَالَ: رَأَى رَسُولُ اللَّهِ ﷺ جِبْرِيلَ فِي صُورَتِهِ، وَلَهُ سِتُّمِائَةِ جَنَاحٍ ; كُلُّ جَنَاحٍ مِنْهَا قَدْ سَدَّ الْأُفُقَ، يُسْقِطُ مِنْ جَنَاحِهِ مِنَ التَّهَاوِيلِ مِنَ الدُّرِّ وَالْيَاقُوتِ مَا اللَّهُ بِهِ عَلِيمٌ. وَقَالَ أَحْمَدُ بسنده عن شَقِيقٌ سَمِعْتُ ابْنَ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: أَتَانِي جِبْرِيلُ فِي خَضْرٍ تَعَلَّقَ بِهِ الدُّرُّ. إِسْنَادُهُ صَحِيحٌ. بسنده عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللَّهِ مَا كَذَبَ الْفُؤَادُ مَا رَأَى [ النَّجْمِ: 11 ]. قَالَ: رَأَى رَسُولُ اللَّهِ ﷺ جِبْرِيلَ عَلَيْهِ حُلَّتَا رَفْرَفٍ قَدْ مَلَأَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ. إِسْنَادٌ جَيِّدٌ قَوِيٌّ. وَفِي الصَّحِيحَيْنِ مِنْ حَدِيثِ عَامِرٍ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ قَالَ: كُنْتُ عِنْدَ عَائِشَةَ فَقُلْتُ: أَلَيْسَ اللَّهُ يَقُولُ: وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ [ التَّكْوِيرِ: 23 ]. وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى [ النَّجْمِ: 13 ]. فَقَالَتْ: أَنَا أَوَّلُ هَذِهِ الْأُمَّةِ سَأَلَ رَسُولَ اللَّهِ ﷺ عَنْهَا فَقَالَ: إِنَّمَا ذَاكَ جِبْرِيلُ لَمْ يَرَهُ فِي صُورَتِهِ الَّتِي خُلِقَ عَلَيْهَا إِلَّا مَرَّتَيْنِ، رَآهُ مُنْهَبِطًا مِنَ السَّمَاءِ إِلَى الْأَرْضِ سَادًّا عِظَمُ خَلْقِهِ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ. وَقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِجِبْرِيلَ: أَلَا تَزُورُنَا أَكْثَرَ مِمَّا تَزُورُنَا قَالَ: فَنَزَلَتْ: وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا [ مَرْيَمَ: 64 ]. الْآيَةَ. وَرَوَى الْبُخَارِيُّ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ أَجْوَدَ النَّاسِ بِالْخَيْرِ، وَكَانَ أَجْوَدَ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ فَلَرَسُولُ اللَّهِ ﷺ أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ. وَقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ شِهَابٍ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَخَّرَ الْعَصْرَ شَيْئًا، فَقَالَ لَهُ عُرْوَةُ: أَمَا إِنَّ جِبْرِيلَ قَدْ نَزَلَ فَصَلَّى أَمَامَ رَسُولِ اللَّهِ ﷺ. فَقَالَ عُمَرُ: أَعْلَمُ مَا تَقُولُ يَا عُرْوَةُ. قَالَ: سَمِعْتُ بَشِيرَ بْنَ أَبِي مَسْعُودٍ يَقُولُ: سَمِعْتُ أَبَا مَسْعُودٍ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: نَزَلَ جِبْرِيلُ فَأَمَّنِي فَصَلَّيْتُ مَعَهُ، ثُمَّ صَلَّيْتُ مَعَهُ، ثُمَّ صَلَّيْتُ مَعَهُ، ثُمَّ صَلَّيْتُ مَعَهُ، ثُمَّ صَلَّيْتُ مَعَهُ. يَحْسِبُ بِأَصَابِعِهِ خَمْسَ صَلَوَاتٍ. صفة إِسْرَافِيلَ رَوَى ابْنُ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "إِنَّ مَلَكًا مِنْ مَلَائِكَةِ اللَّهِ تَعَالَى يُقَالُ لَهُ إِسْرَافِيلُ يَحْمِلُ زَاوِيَةً مِنْ زَوَايَا الْعَرْشِ عَلَى كَاهِلِهِ  ، وَقَدَمَاهُ فِي الْأَرْضِ السُّفْلَى قَدْ رَنَّقَ رَأْسَهُ فِي السَّمَاءِ السَّابِعَةِ". قَالَ أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ جَعْفَرٍ: وَالْمَلَائِكَةُ خُلِقَتْ مِنْ نُورٍ، وَقَدْ قِيلَ إِنَّ الْمُسْتَأْنَفَ مِنْهَا يُخْلَقُ مِنْ دُمُوعِ إِسْرَافِيلَ. وَمِنْ صِفَةِ إِسْرَافِيلَ عَلَيْهِ السَّلَامُ   ; وَهُوَ أَحَدُ حَمَلَةِ الْعَرْشِ، وَهُوَ الَّذِي يُنْفَخُ فِي الصُّورِ بِأَمْرِ رَبِّهِ نَفَخَاتٍ ثَلَاثَةٍ ; أُولَاهُنَّ: نَفْخَةُ الْفَزَعِ، وَالثَّانِيَةُ: نَفْخَةُ الصَّعْقِ، وَالثَّالِثَةُ: نَفْخَةُ الْبَعْثِ. وَالصُّورُ: قَرْنٌ يُنْفَخُ فِيهِ، كُلُّ دَارَةٍ مِنْهُ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَفِيهِ مَوْضِعُ أَرْوَاحِ الْعِبَادِ حِينَ يَأْمُرُهُ اللَّهُ بِالنَّفْخِ لِلْبَعْثِ، فَإِذَا نَفَخَ تَخْرُجُ الْأَرْوَاحُ تَتَوَهَّجُ، فَيَقُولُ الرَّبُّ جَلَّ جَلَالُهُ: وَعِزَّتِي وَجَلَالِي لَتَرْجِعَنَّ كُلُّ رُوحٍ إِلَى الْبَدَنِ الَّذِي كَانَتْ تُعَمِّرُهُ فِي الدُّنْيَا. فَتَدْخُلُ عَلَى الْأَجْسَادِ فِي قُبُورِهَا ; فَتَدِبُّ فِيهَا كَمَا يَدِبُّ السُّمُّ فِي اللَّدِيغِ فَتَحْيَا الْأَجْسَادُ، وَتَنْشَقُّ عَنْهُمُ الْأَجْدَاثُ، فَيَخْرُجُونَ مِنْهَا سِرَاعًا إِلَى مَقَامِ الْمَحْشَرِ. وَلِهَذَا قَالَ رَسُولُ اللَّهِ ﷺ: كَيْفَ أَنْعَمُ، وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَهُ ؟ قَالُوا: كَيْفَ نَقُولُ يَا رَسُولَ اللَّهِ ؟ قَالَ: قُولُوا: حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ عَلَى اللَّهِ تَوَكَّلْنَا وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي سَعِيدٍ قَالَ: ذَكَرَ رَسُولُ اللَّهِ ﷺ صَاحِبَ الصُّورِ فَقَالَ: عَنْ يَمِينِهِ جِبْرِيلُ، وَعَنْ يَسَارِهِ مِيكَائِيلُ عَلَيْهِمُ السَّلَامُ. وَقَالَ الْحَافِظُ أَبُو الْقَاسِمِ الطَّبَرَانِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: بَيْنَا رَسُولُ اللَّهِ ﷺ، وَمَعَهُ جِبْرِيلُ بِنَاحِيَةٍ إِذِ انْشَقَّ أُفُقُ السَّمَاءِ فَأَقْبَلَ إِسْرَافِيلُ يَدْنُو مِنَ الْأَرْضِ وَيَتَمَايَلُ، فَإِذَا مَلَكٌ قَدْ مَثُلَ بَيْنَ يَدَيِ النَّبِيِّ ﷺ، فَقَالَ: يَا مُحَمَّدُ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَخْتَارَ بَيْنَ نَبِيٍّ عَبْدٍ أَوْ مَلِكٍ نَبِيٍّ ؟ قَالَ: فَأَشَارَ جِبْرِيلُ إِلَيَّ بِيَدِهِ أَنْ تَوَاضَعْ. فَعَرَفْتُ أَنَّهُ لِي نَاصِحٌ، فَقُلْتُ: عَبْدٌ نَبِيٌّ. فَعَرَجَ ذَلِكَ الْمَلَكُ إِلَى السَّمَاءِ فَقُلْتُ: يَا جِبْرِيلُ قَدْ كُنْتُ أَرَدْتُ أَنْ أَسْأَلَكَ عَنْ هَذَا فَرَأَيْتُ مِنْ حَالِكَ مَا شَغَلَنِي عَنِ الْمَسْأَلَةِ فَمَنْ هَذَا يَا جِبْرِيلُ ؟ فَقَالَ: هَذَا إِسْرَافِيلُ عَلَيْهِ السَّلَامُ خَلَقَهُ اللَّهُ يَوْمَ خَلَقَهُ بَيْنَ يَدَيْهِ صَافًّا قَدَمَيْهِ لَا يَرْفَعُ طَرْفَهُ، بَيْنَهُ وَبَيْنَ الرَّبِّ سَبْعُونَ نُورًا، مَا مِنْهَا مِنْ نُورٍ يَكَادُ يَدْنُو مِنْهُ إِلَّا احْتَرَقَ بَيْنَ يَدَيْهِ لَوْحٌ، فَإِذَا أَذِنَ اللَّهُ فِي شَيْءٍ مِنَ السَّمَاءِ أَوْ فِي الْأَرْضِ، ارْتَفَعَ ذَلِكَ اللَّوْحُ فَضَرَبَ جَبْهَتَهُ، فَيَنْظُرُ فَإِنْ كَانَ مِنْ عَمَلِي أَمَرَنِي بِهِ. وَإِنْ كَانَ مِنْ عَمَلِ مِيكَائِيلَ أَمَرَهُ بِهِ. وَإِنْ كَانَ مِنْ عَمَلِ مَلَكِ الْمَوْتِ أَمَرَهُ بِهِ. قُلْتُ: يَا جِبْرِيلُ وَعَلَى أَيِّ شَيْءٍ أَنْتَ ؟ قَالَ: عَلَى الرِّيحِ وَالْجُنُودِ. قُلْتُ: وَعَلَى أَيِّ شَيْءٍ مِيكَائِيلُ ؟ قَالَ: عَلَى النَّبَاتِ وَالْقَطْرِ ؟ قُلْتُ: وَعَلَى أَيِّ شَيْءٍ مَلَكُ الْمَوْتِ ؟ قَالَ: عَلَى قَبْضِ الْأَنْفُسِ. وَمَا ظَنَنْتُ أَنَّهُ نَزَلَ إِلَّا لِقِيَامِ السَّاعَةِ، وَمَا الَّذِي رَأَيْتَ مِنِّي إِلَّا خَوْفًا مِنْ قِيَامِ السَّاعَةِ. هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وَفِي صَحِيحِ مُسْلِمٍ، عَنْ عَائِشَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ إِذَا قَامَ مِنَ اللَّيْلِ يُصَلِّي يَقُولُ اللَّهُمَّ رَبَّ جِبْرِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ. وَفِي حَدِيثِ الصُّورِ: أَنَّ إِسْرَافِيلَ أَوَّلُ مَنْ يَبْعَثُهُ اللَّهُ بَعْدَ الصَّعْقِ لِيَنْفُخَ فِي الصُّورِ. وَذَكَرَ مُحَمَّدُ بْنُ الْحَسَنِ النَّقَّاشُ: أَنَّ إِسْرَافِيلَ أَوَّلُ مَنْ سَجَدَ مِنَ الْمَلَائِكَةِ، فَجُوزِيَ بِوِلَايَةِ اللَّوْحِ الْمَحْفُوظِ. حَكَاهُ أَبُو الْقَاسِمِ السُّهَيْلِيُّ فِي كِتَابِهِ " التَّعْرِيفُ وَالْإِعْلَامُ بِمَا أُبْهِمَ فِي الْقُرْآنِ مِنَ الْأَعْلَامِ ". صفة ميكائيل عليه السلام وَقَالَ تَعَالَى: مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ [ الْبَقَرَةِ: 98 ]. عَطَفَهُمَا عَلَى الْمَلَائِكَةِ لِشَرَفِهِمَا فَجِبْرِيلُ مَلَكٌ عَظِيمٌ، وَأَمَّا مِيكَائِيلُ فَمُوَكَّلٌ بِالْقَطْرِ وَالنَّبَاتِ، وَهُوَ ذُو مَكَانَةٍ مِنْ رَبِّهِ عَزَّ وَجَلَّ، وَمِنْ أَشْرَافِ الْمَلَائِكَةِ الْمُقَرَّبِينَ. وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ لِجِبْرِيلَ: مَا لِيَ لَمْ أَرَ مِيكَائِيلَ ضَاحِكًا قَطُّ. فَقَالَ: مَا ضَحِكَ مِيكَائِيلُ مُنْذُ خُلِقَتِ النَّارُ. فَهَؤُلَاءِ الْمَلَائِكَةُ الْمُصَرَّحُ بِذِكْرِهِمْ فِي الْقُرْآنِ، وَفِي الصِّحَاحِ هُمُ الْمَذْكُورُونَ فِي الدُّعَاءِ النَّبَوِيِّ: اللَّهُمَّ رَبَّ جِبْرِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ. فَجِبْرِيلُ يَنْزِلُ بِالْهُدَى عَلَى الرُّسُلِ لِتَبْلِيغِ الْأُمَمِ، وَمِيكَائِيلُ مُوَكَّلٌ بِالْقَطْرِ وَالنَّبَاتِ اللَّذَيْنِ يُخْلَقُ مِنْهُمَا الْأَرْزَاقُ فِي هَذِهِ الدَّارِ، وَلَهُ أَعْوَانٌ يَفْعَلُونَ مَا يَأْمُرُهُمْ بِهِ بِأَمْرِ رَبِّهِ يُصَرِّفُونَ الرِّيَاحَ وَالسَّحَابَ كَمَا يَشَاءُ الرَّبُّ جَلَّ جَلَالُهُ. وَقَدْ رُوِّينَا أَنَّهُ مَا مِنْ قَطْرَةٍ تَنْزِلُ مِنَ السَّمَاءِ إِلَّا وَمَعَهَا مَلَكٌ يُقَدِّرُهَا فِي مَوْضِعِهَا مِنَ الْأَرْضِ، وَإِسْرَافِيلُ مُوَكَّلٌ بِالنَّفْخِ فِي الصُّورِ لِلْقِيَامِ مِنَ الْقُبُورِ، وَالْحُضُورِ يَوْمَ الْبَعْثِ وَالنُّشُورِ لِيَفُوزَ الشَّكُورُ، وَيُجَازَى الْكَفُورُ فَذَاكَ ذَنْبُهُ مَغْفُورٌ وَسَعْيُهُ مَشْكُورٌ، وَهَذَا قَدْ صَارَ عَمَلُهُ كَالْهَبَاءِ الْمَنْثُورِ وَهُوَ يَدْعُو بِالْوَيْلِ وَالثُّبُورِ. فَجِبْرِيلُ عَلَيْهِ السَّلَامُ يَحْصُلُ بِمَا يَنْزِلُ بِهِ الْهُدَى، وَمِيكَائِيلُ يَحْصُلُ بِمَا هُوَ مُوَكَّلٌ بِهِ الرِّزْقُ، وَإِسْرَافِيلُ يَحْصُلُ بِمَا هُوَ مُوَكَّلٌ بِهِ النَّصْرُ وَالْجَزَاءُ صفة ملك الموت وَأَمَّا مَلَكُ الْمَوْتِ فَلَيْسَ بِمُصَرَّحٍ بِاسْمِهِ فِي الْقُرْآنِ، وَلَا فِي الْأَحَادِيثِ الصِّحَاحِ، وَقَدْ جَاءَ تَسْمِيَتُهُ فِي بَعْضِ الْآثَارِ بِعِزْرَائِيلَ، وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ اللَّهُ تَعَالَى: قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ [ السَّجْدَةِ: 11 ]. وَلَهُ أَعْوَانٌ يَسْتَخْرِجُونَ رُوحَ الْعَبْدِ مِنْ جُثَّتِهِ حَتَّى تَبْلُغَ الْحُلْقُومَ فَيَتَنَاوَلُهَا مَلَكُ الْمَوْتِ بِيَدِهِ، فَإِذَا أَخَذَهَا لَمْ يَدَعُوهَا فِي يَدِهِ طَرْفَةَ عَيْنٍ حَتَّى يَأْخُذُوهَا مِنْ يَدِهِ فَيَلُفُّوهَا فِي أَكْفَانٍ تَلِيقُ بِهَا. كَمَا قَدْ بُسِطَ عِنْدَ قَوْلِهِ: يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ [ إِبْرَاهِيمَ: 27 ]. ثُمَّ يَصْعَدُونَ بِهَا، فَإِنْ كَانَتْ صَالِحَةً فُتِحَتْ لَهَا أَبْوَابُ السَّمَاءِ، وَإِلَّا غُلِّقَتْ دُونَهَا، وَأُلْقِيَ بِهَا إِلَى الْأَرْضِ. قَالَ اللَّهُ تَعَالَى: وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ [ الْأَنْعَامِ: 61 - 62 ]. وَعَنِ ابْنِ عَبَّاسٍ، وَمُجَاهِدٍ، وَغَيْرِ وَاحِدٍ أَنَّهُمْ قَالُوا: إِنَّ الْأَرْضَ بَيْنَ يَدَيْ مَلَكِ الْمَوْتِ مِثْلُ الطَّسْتِ يَتَنَاوَلُ مِنْهَا حَيْثُ يَشَاءُ. وَقَدْ ذَكَرْنَا أَنَّ مَلَائِكَةَ الْمَوْتِ يَأْتُونَ الْإِنْسَانَ عَلَى حَسَبِ عَمَلِهِ إِنْ كَانَ مُؤْمِنًا أَتَاهُ مَلَائِكَةٌ بِيضُ الْوُجُوهِ بِيضُ الثِّيَابِ طَيِّبَةُ الْأَرْوَاحِ، وَإِنْ كَانَ كَافِرًا فَبِالضِّدِّ مِنْ ذَلِكَ عِيَاذًا بِاللَّهِ الْعَظِيمِ مِنْ ذَلِكَ. وَقَدْ قَالَ ابْنُ أَبِي حَاتِمٍ بسنده عن جَعْفَرَ بْنَ مُحَمَّدٍ قَالَ: سَمِعْتُ أَبِي يَقُولُ: نَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى مَلَكِ الْمَوْتِ عِنْدَ رَأْسِ رَجُلٍ مِنَ الْأَنْصَارِ، فَقَالَ لَهُ النَّبِيُّ ﷺ: يَا مَلَكَ الْمَوْتِ ارْفُقْ بِصَاحِبِي فَإِنَّهُ مُؤْمِنٌ. فَقَالَ مَلَكُ الْمَوْتِ: يَا مُحَمَّدُ طِبْ نَفْسًا، وَقَرَّ عَيْنًا فَإِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ، وَاعْلَمْ أَنَّ مَا فِي الْأَرْضِ بَيْتُ مَدَرٍ، وَلَا شَعَرٍ فِي بَرٍّ وَلَا بَحْرٍ إِلَّا وَأَنَا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ، حَتَّى إِنِّي أَعْرَفُ بِصَغِيرِهِمْ وَكَبِيرِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ، وَاللَّهِ يَا مُحَمَّدُ لَوْ أَنِّي أَرَدْتُ أَنْ أَقْبِضَ رُوحَ بَعُوضَةٍ مَا قَدَرْتُ عَلَى ذَلِكَ حَتَّى يَكُونَ اللَّهُ هُوَ الْآمِرَ بِقَبْضِهَا. قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ وَهُوَ جَعْفَرٌ الصَّادِقُ: بَلَغَنِي أَنَّهُ يَتَصَفَّحُهُمْ عِنْدَ مَوَاقِيتِ الصَّلَاةِ، فَإِذَا حَضَرَ عِنْدَ الْمَوْتِ فَإِذَا كَانَ مِمَّنْ يُحَافِظُ عَلَى الصَّلَاةِ دَنَا مِنْهُ الْمَلَكُ، وَدَفَعَ عَنْهُ الشَّيْطَانَ، وَلَقَّنَهُ الْمَلَكُ: لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ. فِي تِلْكَ الْحَالِ الْعَظِيمَةِ. هَذَا حَدِيثٌ مُرْسَلٌ، وَفِيهِ نَظَرٌ. وَذَكَرْنَا فِي حَدِيثِ الصُّورِ عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ ﷺ. الْحَدِيثَ بِطُولِهِ، وَفِيهِ: وَيَأْمُرُ اللَّهُ إِسْرَافِيلَ بِنَفْخَةِ الصَّعْقِ، فَيَنْفُخُ نَفْخَةَ الصَّعْقِ ; فَيُصْعَقُ أَهْلُ السَّمَاوَاتِ، وَأَهْلُ الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ، فَإِذَا هُمْ قَدْ خَمَدُوا، جَاءَ مَلَكُ الْمَوْتِ إِلَى الْجَبَّارِ عَزَّ وَجَلَّ، فَيَقُولُ: يَا رَبِّ قَدْ مَاتَ أَهْلُ السَّمَاوَاتِ وَالْأَرْضِ إِلَّا مَنْ شِئْتَ. فَيَقُولُ اللَّهُ وَهُوَ أَعْلَمُ بِمَنْ بَقِيَ: فَمَنْ بَقِيَ ؟ فَيَقُولُ: يَا رَبِّ بَقِيتَ أَنْتَ الْحَيُّ الَّذِي لَا يَمُوتُ، وَبَقِيَتْ حَمَلَةُ عَرْشِكَ، وَبَقِيَ جِبْرِيلُ وَمِيكَائِيلُ. فَيَقُولُ: لِيَمُتْ جِبْرِيلُ وَمِيكَائِيلُ. فَيُنْطِقُ اللَّهُ الْعَرْشَ فَيَقُولُ: يَا رَبِّ يَمُوتُ جِبْرِيلُ وَمِيكَائِيلُ. فَيَقُولُ: اسْكُتْ فَإِنِّي كَتَبْتُ الْمَوْتَ عَلَى كُلِّ مَنْ كَانَ تَحْتَ عَرْشِي. فَيَمُوتَانِ، ثُمَّ يَأْتِي مَلَكُ الْمَوْتِ إِلَى الْجَبَّارِ عَزَّ وَجَلَّ، فَيَقُولُ: يَا رَبِّ قَدْ مَاتَ جِبْرِيلُ وَمِيكَائِيلُ فَيَقُولُ اللَّهُ وَهُوَ أَعْلَمُ: بِمَنْ بَقِيَ فَمَنْ بَقِيَ ؟ فَيَقُولُ: بَقِيتَ أَنْتَ الْحَيُّ الَّذِي لَا يَمُوتُ، وَبَقِيَتْ حَمَلَةُ عَرْشِكَ، وَبَقِيتُ أَنَا. فَيَقُولُ اللَّهُ: لِتَمُتْ حَمَلَةُ عَرْشِي. فَيَمُوتُونَ، وَيَأْمُرُ اللَّهُ الْعَرْشَ فَيَقْبِضُ الصُّورَ مِنْ إِسْرَافِيلَ، ثُمَّ يَأْتِي مَلَكُ الْمَوْتِ فَيَقُولُ: يَا رَبِّ قَدْ مَاتَ حَمَلَةُ عَرْشِكَ. فَيَقُولُ اللَّهُ وَهُوَ أَعْلَمُ بِمَنْ بَقِيَ فَمَنْ بَقِيَ ؟ فَيَقُولُ: بَقِيتَ أَنْتَ الْحَيُّ الَّذِي لَا يَمُوتُ، وَبَقِيتُ أَنَا فَيَقُولُ اللَّهُ: أَنْتَ خَلْقٌ مِنْ خَلْقِي خَلَقْتُكَ لِمَا رَأَيْتَ فَمُتْ. فَيَمُوتُ، فَإِذَا لَمْ يَبْقَ إِلَّا اللَّهُ الْوَاحِدُ الْقَهَّارُ الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ، وَلَمْ يُولَدْ، وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ كَانَ آخِرًا كَمَا كَانَ أَوَّلًا. وَذَكَرَ تَمَامَ الْحَدِيثِ بِطُولِهِ. رَوَاهُ الطَّبَرَانِيُّ، وَابْنُ جَرِيرٍ، وَالْبَيْهَقِيُّ. وَرَوَاهُ الْحَافِظُ أَبُو مُوسَى الْمَدِينِيُّ فِي كِتَابِ " الطِّوَالَاتِ " وَعِنْدَهُ زِيَادَةٌ غَرِيبَةٌ، وَهِيَ قَوْلُهُ: فَيَقُولُ اللَّهُ لَهُ: " أَنْتَ خَلْقٌ مِنْ خَلْقِي خَلَقْتُكَ لِمَا أَرَدْتُ فَمُتْ مَوْتًا لَا تَحْيَا بَعْدَهُ أَبَدًا ". صفة هاروت وماروت وَمِنَ الْمَلَائِكَةِ الْمَنْصُوصِ عَلَى أَسْمَائِهِمْ فِي الْقُرْآنِ: هَارُوتُ، وَمَارُوتُ،  فِي قَوْلِ جَمَاعَةٍ كَثِيرَةٍ مِنَ السَّلَفِ. وَقَدْ وَرَدَ فِي قِصَّتِهِمَا وَمَا كَانَ مِنْ أَمْرِهِمَا آثَارٌ كَثِيرَةٌ غَالِبُهَا إِسْرَائِيلِيَّاتٌ. وَرَوَى الْإِمَامُ أَحْمَدُ حَدِيثًا مَرْفُوعًا، عَنِ ابْنِ عُمَرَ، وَصَحَّحَهُ ابْنُ حِبَّانَ فِي " تَقَاسِيمِهِ "، وَفِي صِحَّتِهِ عِنْدِي نَظَرٌ، وَالْأَشْبَهُ أَنَّهُ مَوْقُوفٌ عَلَى عَبْدِ اللَّهِ بْنِ عُمَرَ، وَيَكُونُ مِمَّا تَلَقَّاهُ عَنْ كَعْبِ الْأَحْبَارِ، وَاللَّهُ أَعْلَمُ. وَفِيهِ: أَنَّهُ تَمَثَّلَتْ لَهُمَا الزُّهْرَةُ امْرَأَةً مِنْ أَحْسَنِ الْبَشَرِ. وَعَنْ عَلِيٍّ، وَابْنِ عَبَّاسٍ، وَابْنِ عُمَرَ أَيْضًا: أَنَّ الزُّهْرَةَ كَانْتِ امْرَأَةً، وَأَنَّهُمَا لَمَّا طَلَبَا مِنْهَا مَا ذُكِرَ، أَبَتْ إِلَّا أَنْ يُعَلِّمَاهَا الِاسْمَ الْأَعْظَمَ، فَعَلَّمَاهَا فَقَالَتْهُ: فَارْتَفَعَتْ إِلَى السَّمَاءِ فَصَارَتْ كَوْكَبًا. وَرَوَى الْحَاكِمُ فِي " مُسْتَدْرَكِهِ " عَنِ ابْنِ عَبَّاسٍ قَالَ: وَفِي ذَلِكَ الزَّمَانِ امْرَأَةٌ حُسْنُهَا فِي النِّسَاءِ كَحُسْنِ الزُّهْرَةِ فِي سَائِرِ الْكَوَاكِبِ. وَهَذَا اللَّفْظُ أَحْسَنُ مَا وَرَدَ فِي شَأْنِ الزُّهْرَةِ، ثُمَّ قِيلَ: كَانَ أَمْرُهُمَا، وَقِصَّتُهُمَا فِي زَمَانِ إِدْرِيسَ. وَقِيلَ: فِي زَمَانِ سُلَيْمَانَ بْنِ دَاوُدَ. كَمَا حَرَّرْنَا ذَلِكَ فِي التَّفْسِيرِ. وَبِالْجُمْلَةِ فَهُوَ خَبَرٌ إِسْرَائِيلِيٌّ مَرْجِعُهُ إِلَى كَعْبِ الْأَحْبَارِ، ، ثُمَّ قَدْ قِيلَ: إِنَّ الْمُرَادَ بِقَوْلِهِ: وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ [ الْبَقَرَةِ: 102 ]. قَبِيلَانِ مِنَ الْجَانِّ. قَالَهُ ابْنُ حَزْمٍ، وَهَذَا غَرِيبٌ وَبَعِيدٌ مِنَ اللَّفْظِ. وَمِنَ النَّاسِ مَنْ قَرَأَ: " وَمَا أُنْزِلَ عَلَى الْمَلِكَيْنِ ". بِالْكَسْرِ، وَيَجْعَلُهُمَا عِلْجَيْنِ مِنْ أَهْلِ فَارِسٍ قَالَهُ الضَّحَّاكُ، وَمِنَ النَّاسِ مَنْ يَقُولُ: هُمَا مَلَكَانِ مِنَ السَّمَاءِ. وَلَكِنْ سَبَقَ فِي قَدَرِ اللَّهِ لَهُمَا مَا ذَكَرَهُ مِنْ أَمْرِهِمَا إِنْ صَحَّ بِهِ الْخَبَرُ، وَيَكُونُ حُكْمُهُمَا كَحُكْمِ إِبْلِيسَ إِنْ قِيلَ: إِنَّهُ مِنَ الْمَلَائِكَةِ. لَكِنَّ الصَّحِيحَ أَنَّهُ مِنَ الْجِنِّ،. صفة منكر ونكير وملك الجبال وَمِنِ الْمَلَائِكَةِ الْمُسَمَّيْنَ فِي الْحَدِيثِ: مُنْكَرٌ وَنَكِيرٌ عَلَيْهِمَا السَّلَامُ، وَقَدِ اسْتَفَاضَ فِي الْأَحَادِيثِ ذِكْرُهُمَا فِي سُؤَالِ الْقَبْرِ. وَقَدْ أَوْرَدْنَاهَا عِنْدَ قَوْلِهِ تَعَالَى: يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَيُضِلُّ اللَّهُ الظَّالِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ [ إِبْرَاهِيمَ: 27 ]. وَهُمَا فَتَّانَا الْقَبْرِ، مُوَكَّلَانِ بِسُؤَالِ الْمَيِّتِ فِي قَبْرِهِ، عَنْ رَبِّهِ، وَدِينِهِ، وَنَبِيِّهِ، وَيَمْتَحِنَانِ الْبَرَّ وَالْفَاجِرَ، وَهُمَا أَزْرَقَانِ أَفْرَقَانِ لَهُمَا أَنْيَابٌ وَأَشْكَالٌ مُزْعِجَةٌ وَأَصْوَاتٌ مُفْزِعَةٌ. أَجَارَنَا اللَّهُ مِنْ عَذَابِ الْقَبْرِ، وَثَبَّتَنَا بِالْقَوْلِ الثَّابِتِ آمِينَ. وَقَالَ الْبُخَارِيُّ: بسنده أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ حَدَّثَتْهُ: أَنَّهَا قَالَتْ لِلنَّبِيِّ ﷺ: هَلْ أَتَى عَلَيْكَ يَوْمٌ كَانَ أَشَدَّ مِنْ يَوْمِ أُحُدٍ ؟ قَالَ: لَقَدْ لَقِيتُ مِنْ قَوْمِكِ، وَكَانَ أَشَدُّ مَا لَقِيتُ مِنْهُمْ يَوْمَ الْعَقَبَةِ، إِذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ عَبْدِ يَالِيلَ بْنِ عَبْدِ كُلَالٍ، فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ عَلَى وَجْهِي، فَلَمْ أَسْتَفِقْ إِلَّا وَأَنَا بِقَرْنِ الثَّعَالِبِ، فَرَفَعْتُ رَأْسِي فَإِذَا أَنَا بِسَحَابَةٍ قَدْ أَظَلَّتْنِي، فَنَظَرْتُ فَإِذَا فِيهَا جِبْرِيلُ فَنَادَانِي فَقَالَ: إِنَّ اللَّهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَمَا رَدُّوا بِهِ عَلَيْكَ، وَقَدْ بَعَثَ لَكَ مَلَكَ الْجِبَالِ لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ. فَنَادَانِي مَلَكُ الْجِبَالِ فَسَلَّمَ عَلَيَّ، ثُمَّ قَالَ: يَا مُحَمَّدُ. فَقَالَ: ذَلِكَ فَمَا شِئْتَ: إِنْ شِئْتَ أَنْ أُطْبِقَ عَلَيْهِمُ الْأَخْشَبَيْنِ. فَقَالَ النَّبِيُّ ﷺ: بَلْ أَرْجُو أَنْ يُخْرِجَ اللَّهُ مِنْ أَصْلَابِهِمْ مَنْ يَعْبُدُ اللَّهَ وَحْدَهُ لَا يُشْرِكُ بِهِ شَيْئًا. وَرَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ ابْنِ وَهْبٍ بِهِ.

    ✧ The creation of the angels and their attributes (peace be upon them). The verses mentioning the angels are very numerous; He, the Exalted, describes them with strength in worship and in creation, beauty of appearance, greatness of forms, and power of shape in the various images, as He, the Exalted, said: "And when Our messengers came to Lot, he was distressed for them and felt for them great discomfort and said, 'This is a trying day.' And his people came hastening to him, and before [this] they had been doing evil deeds" [Hūd: 77-78]. And so on. We have mentioned in the commentary what more than one scholar has said, namely, that the angels appeared to them in the form of handsome youths as a trial and test, until the proof was established against the people of Lot, and God seized them with the seizing of an Almighty, All-Powerful. And on the authority of ʿĀʾishah, she said: The Messenger of God ﷺ said: "The angels were created from light." Muslim alone transmitted it. Description of the creation of Gabriel ﷺ. Gabriel ﷺ used to come to the Prophet ﷺ in various forms: sometimes in the form of Diḥyah b. Khalīfah al-Kalbī, sometimes in the form of a bedouin, and sometimes in his own form in which he was created, having six hundred wings, between each two wings being like the distance between the east and the west, as he saw him in this form twice: once descending from heaven to earth, and once at the Lote Tree of the Utmost Boundary, near which is the Garden of Refuge. This is the meaning of His saying, the Exalted: "One of mighty powers has taught him, one of soundness. And he rose to [his] true form, while he was in the higher [part of the] horizon. Then he approached and came closer" [al-Najm: 5-8], i.e., Gabriel, as we have mentioned from more than one Companion. "And was at a distance of two bow lengths or nearer. And he revealed to His servant what he revealed" [al-Najm: 9-10], i.e., to the servant of God, Muḥammad ﷺ. Then He said: "And he certainly saw him in another descent, at the Lote Tree of the Utmost Boundary" [al-Najm: 13-14]. All of this refers to Gabriel. Mention of the Frequented House. And in it: "Then the Frequented House was raised up to me, and behold, seventy thousand angels enter it every day, then they never return to it ever again." And he mentioned that he found Abraham the Friend ﷺ leaning his back against the Frequented House. We have mentioned the reason for the correspondence in this: that the Frequented House in the seventh heaven is in the position of the Kaʿbah on earth. And on the authority of Khālid b. ʿArʿarah: that Ibn al-Kawwāʾ asked ʿAlī b. Abī Ṭālib about the Frequented House, and he said: "It is a mosque in the heaven called al-Ḍurāḥ, and it is directly above the Kaʿbah; its sanctity in heaven is like the sanctity of the House on earth. Seventy thousand angels pray in it every day, and they never return to it ever again." Others said: In every heaven there is a house which its angels inhabit with worship, and to which they come in turns and relays, just as the people of earth inhabit the Ancient House with pilgrimage every year, and ʿumrah at all times, and circumambulation and prayer at every moment. And in the ḥadīth of Mujāhid: that the sanctuary is sacred to the extent of its measure in the seven heavens and the seven earths, and that it is the fourth of fourteen houses; in every heaven there is a house, and in every earth there is a house, so that if they fell, they would fall one upon another. Then he narrated from Mujāhid, who said: "Manāhu," i.e., its counterpart, and it is a shortened form. And on the authority of ʿAbd Allāh b. ʿAmr, he said: "The sanctuary is sacred in the seven heavens to the extent of its measure on earth, and the Sacred House [of Jerusalem] is sanctified in the seven heavens to the extent of its measure on earth." As some poet said: "Indeed, He who raised the sky built for us a house whose pillars are stronger and longer." And the name of the house in the lowest heaven is the House of Might, and the name of the angel who is the chief of the angels in it is Ismāʿīl. According to this, the seventy thousand angels who enter the Frequented House every day, then never return to it ever again, mean: no turn comes to them in it until the end of time; they are among the inhabitants of the seventh heaven alone. For this reason the Exalted said: "And none knows the hosts of your Lord except Him" [al-Muddaththir: 31]. Imam Aḥmad said, with his chain of transmission, on the authority of Abū Dharr, who said: The Messenger of God ﷺ said: "Indeed, I see what you do not see, and I hear what you do not hear. The heaven creaked, and it had a right to creak; there is not in it a space of four fingers except that upon it is an angel prostrating. If you knew what I know, you would laugh little and weep much, and you would not take pleasure in women on the beds, and you would go out to the open spaces crying out to God, Mighty and Majestic." Then Abū Dharr said: "By God, I wish I were a tree that is cut down." Al-Tirmidhī transmitted it and said: it is ḥasan gharīb, and it is also narrated from Abū Dharr as mawqūf. Al-Ḥāfiẓ Abū al-Qāsim al-Ṭabarānī said, with his chain of transmission, on the authority of Jābir b. ʿAbd Allāh, who said: The Messenger of God ﷺ said: "There is not in the seven heavens a place of a foot, or a span, or a palm except that in it is an angel standing, or an angel prostrating, or an angel bowing. And when the Day of Resurrection comes, they will all say: 'We did not worship You as You deserve to be worshipped, except that we do not associate anything with You.'" These two ḥadīths indicate that there is no place in the seven heavens except that it is filled with angels, and they are in various kinds of worship: among them are those who stand forever, among them those who bow forever, among them those who prostrate forever, and among them those who are in other kinds which God knows best. They are constant in their worship, glorification, remembrance, and the deeds which God has commanded them, and they have stations with their Lord, as the Exalted said: "And there is none among us except that he has a known station. And indeed, we are those who line up in rows, and indeed, we are those who glorify" [al-Ṣāffāt: 164-166]. And he ﷺ said: "Will you not line up in rows as the angels line up in rows before their Lord?" They said: "And how do they line up before their Lord?" He said: "They complete the first rows and stand close together in the row." And he said: "We have been favored over people with three things: the earth has been made a mosque for us, its dust has been made a means of purification for us, and our rows have been made like the rows of the angels." Likewise, they will come on the Day of Resurrection before the Lord, may His majesty be glorified, in rows, as the Exalted said: "And your Lord comes, and the angels, rank upon rank" [al-Fajr: 22]. And they will stand in rows before their Lord, Mighty and Majestic, on the Day of Resurrection, as the Exalted said: "The Day that the Spirit and the angels will stand in rows, they will not speak except one whom the Most Merciful permits, and he will say what is right" [al-Nabaʾ: 38]. The meaning of "the Spirit" here is the children of Adam. This was said by Ibn ʿAbbās, al-Ḥasan, and Qatādah. It was also said: a kind of angel resembling the children of Adam in form. This was said by Ibn ʿAbbās, Mujāhid, Abū Ṣāliḥ, and al-Aʿmash. It was also said: Gabriel. This was said by al-Shaʿbī, Saʿīd b. Jubayr, and al-Ḍaḥḥāk. Mention of the angel called al-Rūḥ. And it was said: an angel called al-Rūḥ, whose size is equal to all creatures. ʿAlī b. Abī Ṭalḥah said, on the authority of Ibn ʿAbbās, regarding His saying: "The Day that the Spirit will stand," he said: "He is an angel among the greatest of the angels in creation." We have mentioned in the description of the bearers of the Throne, on the authority of Jābir b. ʿAbd Allāh, that the Messenger of God ﷺ said: "Permission has been given to me to speak about an angel from among the angels of God, one of the bearers of the Throne: the distance between the lobe of his ear and his shoulder is a journey of seven hundred years." Abū Dāwūd and Ibn Abī Ḥātim transmitted it, and his wording is "the flapping of a bird's wings for seven hundred years." Description of Gabriel ﷺ. And there has come regarding the description of Gabriel ﷺ a great matter: God the Exalted said: "One of mighty powers has taught him" [al-Najm: 5]. They said: Among the manifestations of his mighty power was that he lifted up the cities of the people of Lot, and they were seven, with all the peoples in them, who were close to four hundred thousand, along with the animals and livestock they had, and the lands, cultivated fields, and buildings belonging to those cities and other things. He lifted all of that upon the tip of his wing until he reached with them the clouds of the sky, until the angels heard the barking of their dogs and the crowing of their roosters, then he turned them over and made their uppermost their lowermost. So this is "one of mighty powers." And His saying: "one of soundness" means: of beautiful form, splendor, and radiance, as He said in another verse: "Indeed, it is the word of a noble messenger" [al-Takwīr: 19], i.e., Gabriel is a messenger from God, "noble," meaning of beautiful appearance, "possessing strength," meaning he has power and great might, "secure with the Owner of the Throne," meaning he has a high and elevated station with God, the Owner of the glorious Throne, "obeyed there," meaning obeyed in the highest assembly, "trustworthy," meaning of great trustworthiness. For this reason he was the emissary between God and His prophets (peace be upon them), who descends upon them with revelation containing true reports and just laws. He used to come to the Messenger of God ﷺ and descend upon him in various forms, as we have mentioned. And he saw him in the form in which God created him twice, having six hundred wings, as al-Bukhārī narrated with his chain of transmission from al-Shaybānī, who said: I asked Zirr about His saying: "And was at a distance of two bow lengths or nearer. And he revealed to His servant what he revealed" [al-Najm: 9-10]. He said: ʿAbd Allāh, meaning Ibn Masʿūd, narrated to us that Muḥammad ﷺ saw Gabriel, who had six hundred wings. And Imam Aḥmad said, with his chain of transmission, on the authority of ʿAbd Allāh, who said: The Messenger of God ﷺ saw Gabriel in his own form, and he had six hundred wings, each wing of which filled the horizon; from his wings fell such wonders of pearls and rubies as only God knows. And Aḥmad said, with his chain of transmission, from Shaqīq: I heard Ibn Masʿūd say: The Messenger of God ﷺ said: "Gabriel came to me in green garments, to which pearls were attached." Its chain is authentic. With his chain of transmission from ʿAbd al-Raḥmān b. Yazīd, from ʿAbd Allāh: "The heart did not lie [about] what it saw" [al-Najm: 11]. He said: The Messenger of God ﷺ saw Gabriel wearing two garments of fine green silk, and he had filled what is between heaven and earth. The chain is good and strong. And in the two Ṣaḥīḥs from the ḥadīth of ʿĀmir al-Shaʿbī, from Masrūq, who said: I was with ʿĀʾishah and I said: "Does not God say: 'And he certainly saw him in the clear horizon' [al-Takwīr: 23] and 'And he certainly saw him in another descent' [al-Najm: 13]?" She said: "I was the first of this community to ask the Messenger of God ﷺ about it, and he said: 'That is only Gabriel; he did not see him in the form in which he was created except twice. He saw him descending from heaven to earth, the greatness of his form filling what is between heaven and earth.'" And al-Bukhārī said, with his chain of transmission, on the authority of Ibn ʿAbbās, who said: The Messenger of God ﷺ said to Gabriel: "Will you not visit us more often than you visit us?" He said: Then it was revealed: "And we do not descend except by the command of your Lord. To Him belongs what is before us and what is behind us" [Maryam: 64], and so on. And al-Bukhārī narrated from Ibn ʿAbbās, who said: The Messenger of God ﷺ was the most generous of people in goodness, and he was most generous in Ramadan when Gabriel met him, and he used to meet him every night of Ramadan and study the Qur'an with him, so the Messenger of God ﷺ was more generous in goodness than the sent wind. And al-Bukhārī said, with his chain of transmission, from Ibn Shihāb: that ʿUmar b. ʿAbd al-ʿAzīz delayed the ʿaṣr prayer a little, so ʿUrwah said to him: "Indeed, Gabriel descended and prayed before the Messenger of God ﷺ." ʿUmar said: "I know what you are saying, O ʿUrwah." He said: "I heard Bashīr b. Abī Masʿūd say: I heard Abū Masʿūd say: I heard the Messenger of God ﷺ say: 'Gabriel descended and led me in prayer, so I prayed with him, then I prayed with him, then I prayed with him, then I prayed with him, then I prayed with him.' He counted with his fingers five prayers." Description of Isrāfīl. Ibn ʿAbbās narrated from the Prophet ﷺ that he said: "Indeed, an angel from among the angels of God, the Exalted, called Isrāfīl, carries one of the corners of the Throne on his shoulder, and his feet are in the lowest earth, and he has raised his head to the seventh heaven." Abū al-Ḥusayn Aḥmad b. Jaʿfar said: "The angels were created from light, and it has been said that the newly created ones among them are created from the tears of Isrāfīl." And from the description of Isrāfīl ﷺ: he is one of the bearers of the Throne, and he is the one who will blow the Trumpet by the command of his Lord with three blasts: the first of them is the Blast of Terror, the second is the Blast of Thunderstrike, and the third is the Blast of Resurrection. The Trumpet is a horn into which he will blow; each circle of it is like the distance between heaven and earth, and in it is the place of the spirits of the servants. When God commands him to blow for the resurrection, and he blows, the spirits come out glowing, and the Lord, may His majesty be glorified, says: "By My might and My majesty, every spirit shall return to the body which it used to inhabit in the world." Then they enter the bodies in their graves, and they creep into them as poison creeps into the one bitten, and the bodies come to life, and the graves split open from them, and they come out of them quickly to the place of the gathering. For this reason the Messenger of God ﷺ said: "How can I be at ease, when the possessor of the horn has placed the horn to his mouth, and bent his forehead, and is waiting for permission to be given?" They said: "What should we say, O Messenger of God?" He said: "Say: 'Sufficient for us is God, and He is the best disposer of affairs. Upon God we rely.'" Imam Aḥmad said, with his chain of transmission, on the authority of Abū Saʿīd, who said: The Messenger of God ﷺ mentioned the possessor of the Trumpet and said: "On his right is Gabriel, and on his left is Mīkāʾīl (peace be upon them)." And al-Ḥāfiẓ Abū al-Qāsim al-Ṭabarānī said, with his chain of transmission, on the authority of Ibn ʿAbbās, who said: While the Messenger of God ﷺ was with Gabriel in a certain place, the horizon of the sky split open, and Isrāfīl approached, drawing near to the earth and swaying, and behold, an angel appeared before the Prophet ﷺ and said: "O Muḥammad, God commands you to choose between being a prophet who is a servant or a king who is a prophet." He said: Gabriel gestured to me with his hand to be humble, so I knew that he was advising me, and I said: "A servant who is a prophet." Then that angel ascended to the sky, and I said: "O Gabriel, I wanted to ask you about this, but I saw in your state what distracted me from asking. So who is this, O Gabriel?" He said: "This is Isrāfīl ﷺ. God created him on the day He created him, standing before Him with his feet together, not raising his gaze; between him and the Lord are seventy veils of light, none of which he can approach without being burned. Before him is a Tablet, and when God gives permission for something in the heaven or on the earth, that Tablet rises and strikes his forehead, and he looks: if it is from my work, He commands me with it; if it is from the work of Mīkāʾīl, He commands him with it; and if it is from the work of the Angel of Death, He commands him with it." I said: "O Gabriel, and what are you in charge of?" He said: "The wind and the armies." I said: "And what is Mīkāʾīl in charge of?" He said: "Plants and rain." I said: "And what is the Angel of Death in charge of?" He said: "Taking souls. And I did not think that he had descended except for the coming of the Hour, and what you saw from me was only fear of the coming of the Hour." This is a gharīb ḥadīth from this route. And in Ṣaḥīḥ Muslim, on the authority of ʿĀʾishah: that the Messenger of God ﷺ, when he rose at night to pray, would say: "O God, Lord of Gabriel, Mīkāʾīl, and Isrāfīl, Originator of the heavens and the earth, Knower of the unseen and the witnessed, You judge between Your servants concerning that in which they used to differ. Guide me, by Your permission, to the truth concerning that in which they differed. Indeed, You guide whom You will to a straight path." And in the ḥadīth of the Trumpet: that Isrāfīl is the first whom God will resurrect after the thunderstrike to blow the Trumpet. Muḥammad b. al-Ḥasan al-Naqqāsh mentioned: that Isrāfīl was the first of the angels to prostrate, so he was rewarded with the custody of the Preserved Tablet. This was related by Abū al-Qāsim al-Suhaylī in his book "al-Taʿrīf wa-al-Iʿlām bimā Ubhima fī al-Qurʾān min al-Aʿlām." Description of Mīkāʾīl ﷺ. The Exalted said: "Whoever is an enemy to God and His angels and His messengers and Gabriel and Michael..." [al-Baqarah: 98]. He conjoined them to the angels because of their nobility. Gabriel is a great angel, and as for Mīkāʾīl, he is entrusted with rain and plants, and he has a high station with his Lord, Mighty and Majestic, and is among the noblest of the angels brought near. Imam Aḥmad said, with his chain of transmission, on the authority of Anas b. Mālik, from the Messenger of God ﷺ, that he said to Gabriel: "Why have I never seen Mīkāʾīl laughing?" He said: "Mīkāʾīl has not laughed since the Fire was created." So these are the angels explicitly mentioned in the Qur'an and in the authentic collections, and they are those mentioned in the prophetic supplication: "O God, Lord of Gabriel, Mīkāʾīl, and Isrāfīl." Gabriel descends with guidance upon the messengers to convey to the nations, and Mīkāʾīl is entrusted with rain and plants, from which provisions are created in this abode, and he has helpers who do what he commands them by the command of his Lord, directing the winds and the clouds as the Lord, may His majesty be glorified, wills. We have narrated that there is no drop that falls from the sky except that with it is an angel who places it in its location on the earth. And Isrāfīl is entrusted with blowing the Trumpet for the rising from the graves and the presence on the Day of Resurrection and the gathering, so that the grateful may succeed and the ungrateful may be recompensed: thus his sin is forgiven and his effort is appreciated, while this one's work has become like scattered dust and he calls for woe and destruction. So Gabriel ﷺ brings guidance, Mīkāʾīl brings provision, and Isrāfīl brings victory and recompense. Description of the Angel of Death. As for the Angel of Death, his name is not explicitly mentioned in the Qur'an, nor in the authentic ḥadīths. His naming has come in some reports as ʿIzrāʾīl, and God knows best. God the Exalted said: "Say: 'The Angel of Death, who has been entrusted with you, will take your souls. Then to your Lord you will be returned'" [al-Sajdah: 11]. He has helpers who extract the soul of the servant from his body until it reaches the throat, and then the Angel of Death takes it with his hand. When he takes it, they do not leave it in his hand for a blink of an eye until they take it from his hand and wrap it in shrouds befitting it, as we have explained in detail under His saying: "God keeps firm those who believe, with the firm word, in the life of this world and in the hereafter" [Ibrāhīm: 27]. Then they ascend with it, and if it is righteous, the gates of heaven are opened for it; otherwise, they are closed before it, and it is thrown down to the earth. God the Exalted said: "And He is the Subduer over His servants, and He sends over you guardians, until when death comes to one of you, Our messengers take him, and they do not neglect [their duty]. Then they are returned to God, their true Master. Unquestionably, His is the judgment, and He is the swiftest of reckoners" [al-Anʿām: 61-62]. On the authority of Ibn ʿAbbās, Mujāhid, and more than one, they said: The earth before the Angel of Death is like a basin, from which he takes wherever he wishes. We have mentioned that the angels of death come to a person according to his deeds: if he is a believer, angels with white faces, white garments, and fragrant spirits come to him; and if he is an unbeliever, then the opposite of that—we seek refuge in God, the Magnificent, from that. Ibn Abī Ḥātim said, with his chain of transmission, from Jaʿfar b. Muḥammad, who said: I heard my father say: The Messenger of God ﷺ looked at the Angel of Death at the head of a man from the Anṣār, and the Prophet ﷺ said to him: "O Angel of Death, be gentle with my companion, for he is a believer." The Angel of Death said: "O Muḥammad, be at ease and comforted, for I am gentle with every believer. And know that there is no house of mud or hair in the land or the sea except that I inspect them five times every day, until I know their young and old better than they know themselves. By God, O Muḥammad, if I wanted to take the soul of a mosquito, I would not be able to do so until God is the one who commands its taking." Jaʿfar b. Muḥammad, who is Jaʿfar al-Ṣādiq, said: "It has reached me that he inspects them at the times of prayer, and when death is present, if the person is among those who maintain the prayer, the angel draws near to him, and drives away Satan from him, and the angel prompts him to say: 'There is no god but God, Muḥammad is the Messenger of God' in that great moment." This is a mursal ḥadīth, and there is some consideration regarding it. We have mentioned in the ḥadīth of the Trumpet, on the authority of Abū Hurayrah, from the Messenger of God ﷺ, the ḥadīth in its entirety, and in it: "And God commands Isrāfīl with the Blast of the Thunderstrike, so he blows the Blast of the Thunderstrike, and the people of the heavens and the people of the earth are thunderstruck, except whom God wills. And when they have become still, the Angel of Death comes to the Compeller, Mighty and Majestic, and says: 'O Lord, the people of the heavens and the earth have died, except whom You will.' God, who knows best who remains, says: 'Who remains?' He says: 'O Lord, You remain, the Living who does not die, and the bearers of Your Throne remain, and Gabriel and Mīkāʾīl remain.' He says: 'Let Gabriel and Mīkāʾīl die.' Then God causes the Throne to speak, and it says: 'O Lord, shall Gabriel and Mīkāʾīl die?' He says: 'Be silent, for I have decreed death upon everyone under My Throne.' So they die. Then the Angel of Death comes to the Compeller, Mighty and Majestic, and says: 'O Lord, Gabriel and Mīkāʾīl have died.' God, who knows best who remains, says: 'Who remains?' He says: 'You remain, the Living who does not die, and the bearers of Your Throne remain, and I remain.' God says: 'Let the bearers of My Throne die.' So they die. And God commands the Throne, and it takes the Trumpet from Isrāfīl. Then the Angel of Death comes and says: 'O Lord, the bearers of Your Throne have died.' God, who knows best who remains, says: 'Who remains?' He says: 'You remain, the Living who does not die, and I remain.' God says: 'You are a creature from among My creatures; I created you for what you have seen, so die.' So he dies. And when none remains except God, the One, the Subduer, the Absolute, the Eternal Refuge, who neither begot nor was begotten, and there is none comparable to Him, He is the Last, just as He was the First." He mentioned the rest of the ḥadīth in its entirety. Al-Ṭabarānī, Ibn Jarīr, and al-Bayhaqī transmitted it. And al-Ḥāfiẓ Abū Mūsā al-Madīnī narrated it in his book "al-Ṭiwālāt," and he has a strange addition, which is his saying: "God says to him: 'You are a creature from among My creatures; I created you for what I willed, so die a death after which you will never live again.'" Description of Hārūt and Mārūt. Among the angels whose names are explicitly stated in the Qur'an: Hārūt and Mārūt, according to a large group of the Salaf. Many reports have come regarding their story and affair, most of which are Israelite traditions. Imam Aḥmad narrated a marfūʿ ḥadīth from Ibn ʿUmar, and Ibn Ḥibbān authenticated it in his "Taqāsīm," but in my view there is some consideration regarding its authenticity; it is more likely mawqūf on ʿAbd Allāh b. ʿUmar, and it would be among what he received from Kaʿb al-Aḥbār, and God knows best. In it: that Venus appeared to them as a woman among the most beautiful of human beings. And from ʿAlī, Ibn ʿAbbās, and Ibn ʿUmar also: that Venus was a woman, and that when they sought from her what was mentioned, she refused unless they taught her the Greatest Name, so they taught her, and she pronounced it, and she ascended to the sky and became a star. Al-Ḥākim narrated in his "Mustadrak" from Ibn ʿAbbās, who said: "And in that time there was a woman whose beauty among women was like the beauty of Venus among the rest of the stars." This wording is the best of what has come regarding Venus. Then it was said: their affair and story was in the time of Idrīs, and it was also said: in the time of Solomon b. David, as we have established in the commentary. In sum, it is an Israelite report whose source is Kaʿb al-Aḥbār. Then it has been said: the meaning of His saying: "And what was sent down upon the two angels at Babylon, Hārūt and Mārūt" [al-Baqarah: 102] is two tribes of the jinn. This was said by Ibn Ḥazm, and this is strange and far from the wording. And among the people are those who read: "And what was sent down upon the two kings," with kasrah, and they make them two men from the people of Persia, as al-Ḍaḥḥāk said. And among the people are those who say: they are two angels from heaven, but what God had decreed for them of their affair, as mentioned, if the report is authentic, has preceded, and their ruling would be like the ruling of Iblīs if it is said that he was from the angels; but the correct view is that he was from the jinn. Description of Munkar and Nakīr and the Angel of the Mountains. Among the angels named in the ḥadīth: Munkar and Nakīr (peace be upon them). Their mention has become widespread in the ḥadīths regarding the questioning of the grave. We have cited them under His saying, the Exalted: "God keeps firm those who believe, with the firm word, in the life of this world and in the hereafter. And God leads astray the wrongdoers, and God does what He wills" [Ibrāhīm: 27]. They are the two testers of the grave, entrusted with questioning the deceased in his grave about his Lord, his religion, and his prophet, and they test the righteous and the wicked. They are blue-black, with parted forelocks, and they have fangs and frightening forms and terrifying voices. May God protect us from the punishment of the grave and keep us firm with the firm word, Amen. Al-Bukhārī said, with his chain of transmission, that ʿĀʾishah, the wife of the Prophet ﷺ, narrated to him that she said to the Prophet ﷺ: "Has there ever come upon you a day more severe than the day of Uḥud?" He said: "I have suffered from your people, and the severest of what I suffered from them was on the day of ʿAqabah, when I presented myself to Ibn ʿAbd Yālīl b. ʿAbd Kulāl, and he did not respond to what I wanted. So I departed, distressed, not knowing where I was going, and I did not recover until I was at Qarn al-Thaʿālib. I raised my head, and behold, a cloud had shaded me, and I looked, and in it was Gabriel, and he called to me and said: 'God has heard the words of your people to you and what they replied to you, and He has sent to you the Angel of the Mountains so that you may command him to do whatever you wish concerning them.' Then the Angel of the Mountains called to me and greeted me, and said: 'O Muḥammad, that is so; whatever you wish: if you wish, I will let the two mountains of Makkah fall upon them.' The Prophet ﷺ said: 'Rather, I hope that God will bring forth from their loins those who will worship God alone, not associating anything with Him.'" Muslim transmitted it from the ḥadīth of Ibn Wahb.

32. Tarikh (al-Tabari) 32No grade recorded

    ثُمَّ الْمَلَائِكَةُ عَلَيْهِمُ السَّلَامُ  بِالنِّسْبَةِ إِلَى مَا هَيَّأَهُمُ اللَّهُ لَهُ أَقْسَامٌ: فَمِنْهُمْ حَمَلَةِ الْعَرْشِ مِنْ أَعْظَمِ الْمَلَائِكَةِ خَلْقًا.  ، وَعَدَدُهُمُ الْيَوْمَ أَرْبَعَةٌ، أَحَدُهُمْ عَلَى صُورَةِ الْبَشَرِ قَدْ وُكِّلَ بِالدُّعَاءِ لِنَسْلِ الْآدَمِيِّ، وَالْآخَرُ عَلَى صُورَةِ النَّسْرِ وَقَدْ وُكِّلَ بِالدُّعَاءِ لِأَجْنَاسِ الطَّيْرِ، وَالْآخَرُ عَلَى صُورَةِ الثَّوْرِ قَدْ وُكِّلَ بِالدُّعَاءِ لِنَسْلِ الْبَهِيمِيِّ، وَالْآخَرُ عَلَى صُورَةِ السَّبُعِ قَدْ وُكِّلَ بِالدُّعَاءِ لِأَجْنَاسِ السِّبَاعِ، فَإِذَا جَاءَتِ الْقِيَامَةُ صَارُوا ثَمَانِيَةً، قَالَ اللَّهُ عَزَّ وَجَلَّ: وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ  . وَقَدْ قَالَ سَعِيدُ بْنُ جُبَيْرٍ: ثَمَانِيَةُ صُفُوفٍ مِنَ الْمَلَائِكَةِ. وَقَدْ رَوَى أَنَسُ بْنُ مَالِكٍ، عَنِ النَّبِيِّ ﷺ أَنَّهُ وَصَفَ أَحَدَ حَمَلَةِ الْعَرْشِ، فَقَالَ: "قَدَمَاهُ عَلَى الْأَرْضِ السَّابِعَةِ مِنَ الْأَرَضِينِ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ أَنَّ الطَّيْرَ سُخِّرَتْ مَا بَيْنَ أَصْلِ عُنُقِهِ إِلَى مُنْتَهَاهَا مِنْ رَأْسِهِ لَخَفَقَتْ فِيهِ سَبْعَمِائَةِ عَامٍ قَبْلَ أَنْ تَقْطَعَهُ". وعَنِ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: "إِنَّ اللَّهَ -عَزَّ وَجَلَّ- أَذِنَ لِي أَنْ أُحَدِّثَ عَنْ مَلَكٍ قَدْ لَزِقَتْ رِجْلَاهُ الْأَرْضَ وَعُنُقُهُ مَثْنِيَّةٌ تَحْتَ الْعَرْشِ، وَهُوَ يَقُولُ: سُبْحَانَكَ مَا أَعْظَمَكَ رَبَّنَا، قَالَ: فَيَرُدُّ عَلَيْهِ مَا يَعْلَمُ ذَلِكَ الَّذِي يَحْلِفُ بِهِ كَاذِبًا".، وَمِنْهُمُ الْكَرُوبِيُّونَ الَّذِينَ هُمْ حَوْلَ الْعَرْشِ، وَهُمْ أَشْرَفُ الْمَلَائِكَةِ مَعَ حَمَلَةِ الْعَرْشِ، وَهُمُ الْمَلَائِكَةُ الْمُقَرَّبُونَ كَمَا قَالَ تَعَالَى: لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ [ النِّسَاءِ: 172 ]. وعن عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ: الْمَلَائِكَةُ عَشَرَةُ أَجْزَاءٍ، الْكُرُوبِيُّونَ الَّذِينَ يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتَرُونَ تِسْعَةُ أَجْزَاءٍ وَجُزْءٌ وَاحِدٌ الَّذِينَ وُكِلُوا بِخِزَانَةِ كُلِّ شَيْءٍ، وَالْمَلَائِكَةُ وَالْجِنُّ عَشَرَةُ أَجْزَاءٍ تِسْعَةُ أَجْزَاءٍ الْمَلَائِكَةُ وَجُزْءٌ وَاحِدٌ الْجِنُّ، وَالْجِنُّ وَالْإِنْسُ عَشَرَةُ أَجْزَاءٍ، فَتِسْعَةُ أَجْزَاءٍ الْجِنُّ وَجُزْءٌ وَاحِدٌ الْإِنْسُ، فَإِذَا وُلِدَ وَاحِدٌ مِنَ الْإِنْسِ وُلِدَ تِسْعَةٌ مِنَ الْجِنِّ، وَالْإِنْسُ عَشَرَةُ أَجْزَاءٍ، يَأْجُوجُ وَمَأْجُوجُ وَجُزْءٌ وَاحِدٌ سَائِرُ الْإِنْسِ، وَمَا مِنَ السَّمَاءِ مَوْضِعُ إِهَابٍ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ. وعَنْ يُوسُفَ بْنِ عَبْدِ اللَّهِ بْنِ سَلَامٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا خَلَقَ اللَّهُ -عَزَّ وَجَلَّ- الْمَلَائِكَةَ وَاسْتَوَوْا عَلَى أَقْدَامِهِمْ رَفَعُوا رُءُوسَهُمْ إِلَى السَّمَاءِ، فَقَالُوا: رَبَّنَا مَعَ [مَنْ] أَنْتَ؟ قَالَ: مَعَ الْمَظْلُومِ حَتَّى يُؤَدَّى إِلَيْهِ حَقَّهُ. وَمِنْهُمْ جِبْرِيلُ وَمِيكَائِيلُ عَلَيْهِمَا السَّلَامُ، وَقَدْ ذَكَرَ اللَّهُ عَنْهُمْ أَنَّهُمْ يَسْتَغْفِرُونَ لِلْمُؤْمِنِينَ بِظَهْرِ الْغَيْبِ، كَمَا قَالَ تَعَالَى: وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ وَقِهِمُ السَّيِّئَاتِ وَمَنْ تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ [ غَافِرٍ: 7 - 9 ]. وَلَمَّا كَانَتْ سَجَايَاهُمْ هَذِهِ السَّجِيَّةَ الطَّاهِرَةَ، كَانُوا يُحِبُّونَ مَنِ اتَّصَفَ بِهَذِهِ الصِّفَةِ وَيَدْعُونَ كَمَا ثَبَتَ فِي الْحَدِيثِ عَنِ الصَّادِقِ الْمَصْدُوقِ أَنَّهُ قَالَ: إِذَا دَعَا الْعَبْدُ لِأَخِيهِ بِظَهْرِ الْغَيْبِ قَالَ الْمَلَكُ: آمِينَ وَلَكَ بِمِثْلٍ. ذِكْرُ أَعْمَالِ الْمَلَائِكَةِ   جُمْهُورُ الْمَلَائِكَةِ مَشْغُولُونَ بِالتَّعَبُّدِ وَمِنْهُمْ سُكَّانُ السَّمَاوَاتِ السَّبْعِ يَعْمُرُونَهَا عِبَادَةً دَائِبَةً لَيْلًا وَنَهَارًا صَبَاحًا وَمَسَاءً، كَمَا قَالَ: يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ [ الْأَنْبِيَاءِ: 20 ]. فَمِنْهُمُ الرَّاكِعُ دَائِمًا، وَالْقَائِمُ دَائِمًا، وَالسَّاجِدُ دَائِمًا، وَمِنْهُمُ الَّذِينَ يَتَعَاقَبُونَ زُمْرَةً بَعْدَ زُمْرَةٍ إِلَى الْبَيْتِ الْمَعْمُورِ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ، وَمِنْهُمُ الْمُوَكَّلُونَ بِالْجِنَانِ، وَإِعْدَادِ الْكَرَامَةِ لِأَهْلِهَا، وَتَهْيِئَةِ الضِّيَافَةِ لِسَاكِنِيهَا ; مِنْ مَلَابِسَ، وَمَصَاغٍ، وَمَسَاكِنَ، وَمَآكِلَ، وَمَشَارِبَ، وَغَيْرِ ذَلِكَ مِمَّا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ. وَخَازِنُ الْجَنَّةِ مَلَكٌ يُقَالُ لَهُ: رِضْوَانُ جَاءَ مُصَرَّحًا بِهِ فِي بَعْضِ الْأَحَادِيثِ. وَمِنْهُمُ الْمُوَكَّلُونَ بِالنَّارِ، وَهُمُ الزَّبَانِيَةُ، وَمُقَدِّمُوهُمْ تِسْعَةَ عَشَرَ، وَخَازِنُهَا مَالِكٌ، وَهُوَ مُقَدَّمٌ عَلَى جَمِيعِ الْخَزَنَةِ، وَهُمُ الْمَذْكُورُونَ فِي قَوْلِهِ تَعَالَى: وَقَالَ الَّذِينَ فِي النَّارِ لِخَزَنَةِ جَهَنَّمَ ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ [ غَافِرٍ: 49 ]. الْآيَةَ. وَقَالَ تَعَالَى: وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَاكِثُونَ لَقَدْ جِئْنَاكُمْ بِالْحَقِّ وَلَكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ [ الزُّخْرُفِ: 77 - 78 ]. وَقَالَ تَعَالَى: عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ [ التَّحْرِيمِ: 6 ]. وَقَالَ تَعَالَى: عَلَيْهَا تِسْعَةَ عَشَرَ وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ [ الْمُدَّثِّرِ: 30 - 31 ]. الملائكة الموكلون بحفظ بني آدم وَمِنْهُمُ الْمُوَكَّلُونَ بِحِفْظِ بَنِي آدَمَ كَمَا قَالَ تَعَالَى: سَوَاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ [ الرَّعْدِ: 10 - 11 ]. الْآيَاتِ. قَالَ الْوَالِبِيُّ: عَنِ ابْنِ عَبَّاسٍ لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ. وَهِيَ الْمَلَائِكَةُ. وَقَالَ عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ. قَالَ: مَلَائِكَةٌ يَحْفَظُونَهُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ، فَإِذَا جَاءَ قَدَرُ اللَّهِ خَلَّوْا عَنْهُ. وَقَالَ مُجَاهِدٌ: مَا مِنْ عَبْدٍ إِلَّا وَمَلَكٌ مُوَكَّلٌ بِحِفْظِهِ فِي نَوْمِهِ، وَيَقَظَتِهِ مِنَ الْجِنِّ وَالْإِنْسِ وَالْهَوَامِّ، فَمَا مِنْ شَيْءٍ يَأْتِيهِ يُرِيدُهُ إِلَّا قَالَ: وَرَاءَكَ. إِلَّا شَيْءٌ يَأْذَنُ اللَّهُ فِيهِ فَيُصِيبُهُ. وَقَالَ أَبُو أُمَامَةَ: مَا مِنْ آدَمِيٍّ إِلَّا وَمَعَهُ مَلَكٌ يَذُودُ عَنْهُ، حَتَّى يُسْلِمَهُ لِلَّذِي قُدِّرَ لَهُ. وَقَالَ أَبُو مِجْلَزٍ: جَاءَ رَجُلٌ إِلَى عَلِيٍّ فَقَالَ: إِنَّ نَفَرًا مِنْ مُرَادٍ يُرِيدُونَ قَتْلَكَ فَقَالَ: إِنَّ مَعَ كُلِّ رَجُلٍ مَلَكَيْنِ يَحْفَظَانِهِ مِمَّا لَمْ يُقَدَّرْ، فَإِذَا جَاءَ الْقَدَرُ خَلَّيَا بَيْنَهُ وَبَيْنَهُ، إِنَّ الْأَجَلَ جُنَّةٌ حَصِينَةٌ. الملائكة الموكلون بحفظ أعمال العباد وَمِنْهُمُ الْمُوَكَّلُونَ بِحِفْظِ أَعْمَالِ الْعِبَادِ، كَمَا قَالَ تَعَالَى: عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ [ ق: 17 - 18 ]. وَقَالَ تَعَالَى: وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ كِرَامًا كَاتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ [ الِانْفِطَارِ: 10 - 12 ]. وعَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنِ اللَّهَ يَنْهَاكُمْ عَنِ التَّعَرِّي، فَاسْتَحْيُوا مِنْ مَلَائِكَةِ اللَّهِ الَّذِينَ مَعَكُمُ الْكِرَامِ الْكَاتِبِينَ الَّذِينَ لَا يُفَارِقُونَكُمْ إِلَّا عِنْدَ إِحْدَى ثَلَاثِ حَالَاتٍ ; الْغَائِطِ، وَالْجَنَابَةِ، وَالْغُسْلِ، فَإِذَا اغْتَسَلَ أَحَدُكُمْ بِالْعَرَاءِ فَلْيَسْتَتِرْ بِثَوْبِهِ، أَوْ بِجِذْمِ حَائِطٍ، أَوْ بَعِيرِهِ. وَمَعْنَى إِكْرَامِهِمْ أَنْ يَسْتَحْيِيَ مِنْهُمْ فَلَا يُمْلِي عَلَيْهِمُ الْأَعْمَالَ الْقَبِيحَةَ الَّتِي يَكْتُبُونَهَا، فَإِنَّ اللَّهَ خَلَقَهُمْ كِرَامًا فِي خُلُقِهِمْ وَأَخْلَاقِهِمْ. من صور إكرام الله للملائكة وَمِنْ كَرَمِهِمْ أَنَّهُ قَدْ ثَبَتَ فِي الْحَدِيثِ الْمَرْوِيِّ فِي الصِّحَاحِ، وَالسُّنَنِ، وَالْمَسَانِيدِ مِنْ حَدِيثِ جَمَاعَةٍ مِنَ الصَّحَابَةِ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: لَا يَدْخُلُ الْمَلَائِكَةُ بَيْتًا فِيهِ صُورَةٌ وَلَا كَلْبٌ وَلَا جُنُبٌ. وَفِي رِوَايَةٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَا تَصْحَبُ الْمَلَائِكَةُ رُفْقَةً مَعَهُمْ كَلْبٌ أَوْ جَرَسٌ. وَقَالَ الْبَزَّارُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ مَلَائِكَةَ اللَّهِ يَعْرِفُونَ بَنِي آدَمَ. وَأَحْسَبُهُ قَالَ: وَيَعْرِفُونَ أَعْمَالَهُمْ فَإِذَا نَظَرُوا إِلَى عَبْدٍ يَعْمَلُ بِطَاعَةِ اللَّهِ ذَكَرُوهُ بَيْنَهُمْ وَسَمَّوْهُ، وَقَالُوا: أَفْلَحَ اللَّيْلَةَ فُلَانٌ، نَجَا اللَّيْلَةَ فُلَانٌ، وَإِذَا نَظَرُوا إِلَى عَبْدٍ يَعْمَلُ بِمَعْصِيَةِ اللَّهِ ذَكَرُوهُ بَيْنَهُمْ وَسَمَّوْهُ، وَقَالُوا: هَلَكَ فُلَانٌ اللَّيْلَةَ. تعاقب الملائكة بالليل والنهار وَقَدْ قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: الْمَلَائِكَةُ يَتَعَاقَبُونَ ; مَلَائِكَةٌ بِاللَّيْلِ، وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الْفَجْرِ وَصَلَاةِ الْعَصْرِ، ثُمَّ يُعَرِّجُ إِلَيْهِ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ، وَهُوَ أَعْلَمُ فَيَقُولُ: كَيْفَ تَرَكْتُمْ عِبَادِي ؟ فَيَقُولُونَ: تَرَكْنَاهُمْ وَهُمْ يُصَلُّونَ، وَأَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ. هَذَا اللَّفْظُ فِي كِتَابِ بَدْءِ الْخَلْقِ بِهَذَا السِّيَاقِ. وَهَذَا اللَّفْظُ تَفَرَّدَ بِهِ دُونَ مُسْلِمٍ مِنْ هَذَا الْوَجْهِ، وَقَدْ أَخْرَجَاهُ فِي " الصَّحِيحَيْنِ " فِي الْبَدْءِ مِنْ حَدِيثِ مَالِكٍ، عَنْ أَبِي الزِّنَادِ بِهِ. وَقَالَ الْبَزَّارُ بسنده عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا مِنْ حَافِظَيْنِ يَرْفَعَانِ إِلَى اللَّهِ عَزَّ وَجَلَّ مَا حَفِظَا فِي يَوْمٍ فَيَرَى فِي أَوَّلِ الصَّحِيفَةِ وَفِي آخِرِهَا اسْتِغْفَارًا إِلَّا قَالَ اللَّهُ تَعَالَى: قَدْ غَفَرْتُ لِعَبْدِي مَا بَيْنَ طَرَفَيِ الصَّحِيفَةِ. وَالْمَقْصُودُ أَنَّ كُلَّ إِنْسَانٍ لَهُ حَافِظَانِ مَلَكَانِ اثْنَانِ   ; وَاحِدٌ مِنْ بَيْنِ يَدَيْهِ، وَآخَرُ مِنْ خَلْفِهِ يَحْفَظَانِهِ مِنْ أَمْرِ اللَّهِ بِأَمْرِ اللَّهِ عَزَّ وَجَلَّ، وَمَلَكَانِ كَاتِبَانِ ; عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ ; وَكَاتِبُ الْيَمِينِ أَمِيرٌ عَلَى كَاتِبِ الشَّمَالِ يَكْتُبُ حَسَنَاتِهِ، وَكَاتِبُ الشَّمَالِ يَكْتُبُ سَيِّئَاتِهِ، فَأَرَادَ صَاحِبُ الشِّمَالِ أَنْ يَكْتُبَهَا، قَالَ لَهُ صَاحِبُ الْيَمِينِ: أَمْهِلْهُ لَعَلَّهُ أَنْ يَتُوبَ أَوْ يَسْتَغْفِرَ. وَإِذَا عَمِلَ حَسَنَةً كَتَبَهَا صَاحِبُ الْيَمِينِ مِنْ غَيْرِ تَوَقُّفٍ وَلَا اسْتِئْمَارٍ مَنْ صَاحِبِ الشِّمَالِ. كَمَا ذَكَرْنَا ذَلِكَ عِنْدَ قَوْلِهِ تَعَالَى: عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ [ ق: 17 - 18 ]. القرين من الملائكة فَأَمَّا الْحَدِيثُ الَّذِي رَوَاهُ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبْدِ اللَّهِ هُوَ ابْنُ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ، وَقَرِينُهُ مِنَ الْمَلَائِكَةِ. قَالُوا: وَإِيَّاكَ يَا رَسُولَ اللَّهِ قَالَ: وَإِيَّايَ، وَلَكِنَّ اللَّهَ أَعَانَنِي عَلَيْهِ فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ. انْفَرَدَ بِإِخْرَاجِهِ مُسْلِمٌ مِنْ حَدِيثِ مَنْصُورٍ بِهِ. فَيُحْتَمَلُ أَنَّ هَذَا الْقَرِينَ مِنَ الْمَلَائِكَةِ غَيْرُ الْقَرِينِ بِحِفْظِ الْإِنْسَانِ، وَإِنَّمَا هُوَ مُوَكَّلٌ بِهِ لِيَهْدِيَهُ، وَيُرْشِدَهُ بِإِذْنِ رَبِّهِ إِلَى سَبِيلِ الْخَيْرِ، وَطَرِيقِ الرَّشَادِ كَمَا أَنَّهُ قَدْ وُكِّلَ بِهِ الْقَرِينُ مِنَ الشَّيَاطِينِ لَا يَأْلُوهُ جَهْدًا فِي الْخَبَالِ وَالْإِضْلَالِ، وَالْمَعْصُومُ مَنْ عَصَمَهُ اللَّهُ عَزَّ وَجَلَّ، وَبِاللَّهِ الْمُسْتَعَانُ. أحاديث في ذكر الملائكة وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا كَانَ يَوْمُ الْجُمُعَةِ كَانَ عَلَى كُلِّ بَابٍ مِنْ أَبْوَابِ الْمَسْجِدِ مَلَائِكَةٌ يَكْتُبُونَ الْأَوَّلَ فَالْأَوَّلَ، فَإِذَا جَلَسَ الْإِمَامُ طَوَوُا الصُّحُفَ، وَجَاءُوا يَسْتَمِعُونَ الذِّكَرَ. وَهَكَذَا رَوَاهُ مُنْفَرِدًا بِهِ مِنْ هَذَا الْوَجْهِ، وَهُوَ فِي الصَّحِيحَيْنِ مِنْ وَجْهٍ آخَرَ، وَقَدْ قَالَ اللَّهُ تَعَالَى: وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا [ الْإِسْرَاءِ: 78 ]. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ فِي قَوْلِهِ: وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا. قَالَ: تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ، وَمَلَائِكَةُ النَّهَارِ. وَرَوَاهُ التِّرْمِذِيُّ، وَالنَّسَائِيُّ، وَابْنُ مَاجَهْ مِنْ حَدِيثِ أَسْبَاطٍ. وَقَالَ التِّرْمِذِيُّ: حَسَنٌ صَحِيحٌ قُلْتُ: وَهُوَ مُنْقَطِعٌ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: فَضْلُ صَلَاةِ الْجَمِيعِ عَلَى صَلَاةِ الْوَاحِدِ خَمْسٌ وَعِشْرُونَ دَرَجَةً، وَيَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الْفَجْرِ. يَقُولُ أَبُو هُرَيْرَةَ: اقْرَءُوا إِنْ شِئْتُمْ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا. وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ فَبَاتَ غَضْبَانَ عَلَيْهَا لِعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ. وَثَبَتَ فِي الصَّحِيحَيْنِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِذَا أَمَّنَ الْإِمَامُ فَأَمِّنُوا فَإِنَّ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ. حضور الملائكة حلق الذكر وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ، أَوْ عَنْ أَبِي سَعِيدٍ هُوَ شَكٌّ يَعْنِي الْأَعْمَشَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ فِي الْأَرْضِ  فَضْلًا عَنْ كُتَّابِ النَّاسِ، فَإِذَا وَجَدُوا أَقْوَامًا يَذْكُرُونَ اللَّهَ تَنَادَوْا: هَلُمُّوا إِلَى بُغْيَتِكُمْ. فَيَجِيئُونَ فَيَحِفُّونَ بِهِمْ إِلَى السَّمَاءِ الدُّنْيَا فَيَقُولُ اللَّهُ: أَيُّ شَيْءٍ تَرَكْتُمْ عِبَادِي يَصْنَعُونَ ؟ فَيَقُولُونَ: تَرَكْنَاهُمْ يَحْمَدُونَكَ، وَيُمَجِّدُونَكَ، وَيَذْكُرُونَكَ. فَيَقُولُ: وَهَلْ رَأَوْنِي ؟ فَيَقُولُونَ لَا. فَيَقُولُ: فَكَيْفَ لَوْ رَأَوْنِي ؟ فَيَقُولُونَ: لَوْ رَأَوْكَ لَكَانُوا أَشَدَّ تَحْمِيدًا، وَتَمْجِيدًا، وَذِكْرًا. قَالَ: فَيَقُولُ: فَأَيُّ شَيْءٍ يَطْلُبُونَ ؟ فَيَقُولُونَ: يَطْلُبُونَ الْجَنَّةَ. فَيَقُولُ: وَهَلْ رَأَوْهَا ؟ فَيَقُولُونَ: لَا. فَيَقُولُ: وَكَيْفَ لَوْ رَأَوْهَا ؟ فَيَقُولُونَ: لَوْ رَأَوْهَا لَكَانُوا أَشَدَّ عَلَيْهَا حِرْصًا، وَأَشَدَّ لَهَا طَلَبًا. قَالَ: فَيَقُولُ: مِنْ أَيٍّ يَتَعَوَّذُونَ ؟ فَيَقُولُونَ: مِنَ النَّارِ. فَيَقُولُ: وَهَلْ رَأَوْهَا. فَيَقُولُونَ: لَا. فَيَقُولُ: فَكَيْفَ لَوْ رَأَوْهَا ؟ فَيَقُولُونَ: لَوْ رَأَوْهَا كَانُوا أَشَدَّ مِنْهَا هَرَبًا وَأَشَدَّ مِنْهَا خَوْفًا. قَالَ: فَيَقُولُ: أُشْهِدُكُمْ أَنِّي قَدْ غَفَرْتُ لَهُمْ. قَالَ: فَيَقُولُونَ: إِنَّ فِيهِمْ فَلَانًا الْخَطَّاءَ، لَمْ يُرِدْهُمْ إِنَّمَا جَاءَ لِحَاجَةٍ. فَيَقُولُ: هُمُ الْقَوْمُ لَا يَشْقَى بِهِمْ جَلِيسُهُمْ. وَهَكَذَا رَوَاهُ الْبُخَارِيُّ وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا، نَفَّسَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ، وَمَنْ سَتَرَ مُسْلِمًا، سَتَرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ، وَمَنْ يَسَّرَ عَلَى مُعْسِرٍ، يَسَّرَ اللَّهُ عَلَيْهِ فِي الدُّنْيَا وَالْآخِرَةِ، وَاللَّهُ فِي عَوْنِ الْعَبْدِ، مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ، وَمَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا، سَهَّلَ اللَّهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ، وَمَا اجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِنْ بُيُوتِ اللَّهِ يَتْلُونَ كِتَابَ اللَّهِ، وَيَتَدَارَسُونَهُ بَيْنَهُمْ إِلَّا نَزَلَتْ عَلَيْهِمُ السِّكِينَةُ، وَغَشِيَتْهُمُ الرَّحْمَةُ، وَحَفَّتْهُمُ الْمَلَائِكَةُ، وَذَكَرَهُمُ اللَّهُ فِيمَنْ عِنْدَهُ، وَمَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ. وَكَذَا رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ أَبِي مُعَاوِيَةَ. تواضع الملائكة لطالب العلم وَفِي مُسْنَدِ الْإِمَامِ أَحْمَدَ، وَالسُّنَنِ، عَنْ أَبِي الدَّرْدَاءِ مَرْفُوعًا: وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ ; رِضًا بِمَا يَصْنَعُ. أَيْ: تَتَوَاضَعُ لَهُ كَمَا قَالَ تَعَالَى: وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ [ الْإِسْرَاءِ: 24 ]. وَقَالَ تَعَالَى: وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ [ الشُّعَرَاءِ: 215 ]. أحاديث في ذكر الملائكة وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ فِي الْأَرْضِ يُبَلِّغُونِي عَنْ أُمَّتِي السَّلَامَ. وَكَذَلِكَ الْحَدِيثُ الَّذِي رُوِيَ أَنَّ لِلْمَلَكِ لَمَّةً بِقَلْبِ الْعَبْدِ، وَلِلشَّيْطَانِ لَمَّةً بِقَلْبِهِ فَلَمَّةُ الْمَلَكِ إِيعَادٌ بِالْخَيْرِ وَتَصْدِيقٌ بِالْحَقِّ، وَلَمَّةُ الشَّيْطَانِ إِيعَادٌ بِالْفَقْرِ وَفِي رِوَايَةٍ: بِالشَّرِّ، وَتَكْذِيبٌ بِالْحَقِّ. وَكَذَلِكَ الْحَدِيثُ الَّذِي رُوِيَ: إِذَا أَصْبَحَ الْعَبْدُ ابْتَدَرَهُ الشَّيْطَانُ وَالْمَلَكُ. فَيَقُولُ الْمَلَكُ: افْتَحْ بِخَيْرٍ. وَيَقُولُ الشَّيْطَانُ: افْتَحْ بِشَرٍّ. فَإِذَا ذَكَرَ اللَّهَ وَحَمِدَهُ، تَوَلَّاهُ الْمَلَكُ، وَطَرَدَ عَنْهُ الشَّيْطَانَ إِلَى اللَّيْلِ. فَإِذَا جَاءَ اللَّيْلُ قَالَ الْمَلَكُ: اخْتِمْ بِخَيْرٍ، وَيَقُولُ الشَّيْطَانُ: اخْتِمْ بِشَرٍّ. فَإِنْ خَتَمَ نَهَارَهُ بِخَيْرٍ، تَوَلَّاهُ الْمَلَكُ حَتَّى يُصْبِحَ. وَطَرَدَ عَنْهُ الشَّيْطَانَ. وَكَذَلِكَ إِذَا خَرَجَ الْعَبْدُ مِنْ مَنْزِلِهِ فَقَالَ: بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ. قَالَ لَهُ الْمَلَكُ: هُدِيتَ وَكُفِيتَ وَوُقِيتَ. ثُمَّ يَتَنَحَّى عَنْهُ الشَّيْطَانُ. وَالْأَحَادِيثُ فِي ذِكْرِ الْمَلَائِكَةِ كَثِيرَةٌ جِدًّا. وَقَدْ ذَكَرْنَا مَا يَسَّرَهُ اللَّهُ تَعَالَى وَلَهُ الْحَمْدُ.

    ✧ Then the angels (peace be upon them) are, in relation to what Allah has prepared them for, of various categories. Among them are the bearers of the Throne, who are among the greatest of the angels in creation. Their number today is four: one of them is in the form of a human, entrusted with supplicating for the progeny of Adam; another is in the form of an eagle, entrusted with supplicating for the species of birds; another is in the form of a bull, entrusted with supplicating for the offspring of livestock; and another is in the form of a beast of prey, entrusted with supplicating for the species of wild beasts. When the Resurrection comes, they will become eight. Allah, Mighty and Majestic, said: "And the Throne of your Lord will be borne above them that Day by eight." (Al-Ḥāqqah 69:17) Saʿīd b. Jubayr said: "Eight rows of angels." Anas b. Mālik narrated from the Prophet ﷺ that he described one of the bearers of the Throne, saying: "His feet are on the seventh earth of the earths. By the One in Whose hand is the soul of Muḥammad, if birds were made to traverse the distance from the base of his neck to the top of his head, they would flap for seven hundred years before crossing it." From Abū Hurayrah, from the Prophet ﷺ, who said: "Allah, Mighty and Majestic, has permitted me to speak of an angel whose feet are placed on the earth and whose neck is bent beneath the Throne, and he says: 'Glory be to You, how great You are, our Lord.' He (the Prophet) said: 'Then it is answered back to him: "What does he know, that one who swears by Him falsely?"'" Among them are the Cherubim (al-Karūbiyyūn), who are around the Throne. They are the noblest of the angels along with the bearers of the Throne, and they are the angels brought near, as Allah, Exalted, said: "The Messiah will never disdain to be a servant of Allah, nor will the angels brought near." (Al-Nisāʾ 4:172) From ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ: "The angels are ten parts. The Cherubim, who glorify Allah night and day without ceasing, are nine parts, and one part is those entrusted with the treasury of everything. The angels and the jinn are ten parts: nine parts are the angels and one part is the jinn. The jinn and mankind are ten parts: nine parts are the jinn and one part is mankind. When one human is born, nine jinn are born. Mankind is ten parts: Gog and Magog are nine parts and one part is the rest of mankind. There is not a span of the sky but upon it is an angel prostrating or standing." From Yūsuf b. ʿAbd Allāh b. Salām, from his father, who said: "When Allah, Mighty and Majestic, created the angels and they stood upright on their feet, they raised their heads to the sky and said: 'Our Lord, with [whom] are You?' He said: 'With the oppressed, until his right is restored to him.'" Among them are Jibrīl and Mīkāʾīl (peace be upon them both). Allah has mentioned that they seek forgiveness for the believers in their absence, as He, Exalted, said: "And they seek forgiveness for those who believe: 'Our Lord, You encompass all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of the Blaze. Our Lord, admit them to the Gardens of Eden which You have promised them, and whoever was righteous among their fathers, their spouses, and their descendants. Indeed, You are the Mighty, the Wise. And protect them from evil deeds. And whoever You protect from evil deeds that Day, You have had mercy on him. And that is the great triumph.'" (Ghāfir 40:7–9) Because their innate character was this pure character, they love those who are characterized by this trait and supplicate as is established in the hadith from the truthful, the believed one, that he said: "When a servant supplicates for his brother in his absence, the angel says: 'Āmīn, and for you the like.'" Mention of the deeds of the angels The majority of the angels are occupied with worship. Among them are the inhabitants of the seven heavens, who fill them with perpetual worship night and day, morning and evening, as He said: "They glorify night and day without ceasing." (Al-Anbiyāʾ 21:20) Among them are those who are constantly bowing, those constantly standing, and those constantly prostrating. Among them are those who succeed one another in group after group to the Much-Frequented House (al-Bayt al-Maʿmūr), every day seventy thousand, who never return to it as the last of them. Among them are those entrusted with the gardens, preparing honor for their inhabitants, and arranging hospitality for their residents, including garments, ornaments, dwellings, foods, drinks, and other things that no eye has seen, no ear has heard, and no human heart has imagined. The keeper of Paradise is an angel called Riḍwān, as is explicitly stated in some hadiths. Among them are those entrusted with the Fire, and they are the Zabāniyah, and their overseers are nineteen. Its keeper is Mālik, and he is placed over all the keepers. They are those mentioned in His words, Exalted: "And those in the Fire will say to the keepers of Hell: 'Call upon your Lord to lighten for us a day of the punishment.'" (Ghāfir 40:49) — to the end of the verse. And He, Exalted, said: "And they will call out: 'O Mālik, let your Lord put an end to us.' He will say: 'Indeed, you will remain. We have certainly brought you the truth, but most of you are averse to the truth.'" (Al-Zukhruf 43:77–78) And He, Exalted, said: "Over it are angels harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded." (Al-Taḥrīm 66:6) And He, Exalted, said: "Over it are nineteen. And We have made none but angels keepers of the Fire, and We have made their number only as a trial for those who disbelieve, so that those given the Book may be certain and those who believe may increase in faith, and those given the Book and the believers may not doubt, and that those in whose hearts is disease and the disbelievers may say: 'What does Allah intend by this as a parable?' Thus Allah leads astray whom He wills and guides whom He wills. And none knows the hosts of your Lord except Him." (Al-Muddaththir 74:30–31) Angels entrusted with guarding the children of Adam Among them are those entrusted with guarding the children of Adam, as He, Exalted, said: "It is the same [to Him] whether any of you conceals his speech or declares it, or whether he hides by night or goes forth by day. For him are successive [angels] before him and behind him, guarding him by the command of Allah." (Al-Raʿd 13:10–11) — to the end of the verses. Al-Wālibī said, from Ibn ʿAbbās: "'For him are successive [angels] before him and behind him, guarding him by the command of Allah' — and they are the angels." And ʿIkrimah said, from Ibn ʿAbbās: "'They guard him by the command of Allah.' He said: 'Angels guard him from before him and behind him. When the decree of Allah comes, they leave him alone.'" Mujāhid said: "There is no servant but an angel is entrusted with guarding him in his sleep and his waking, from jinn, humans, and vermin. Nothing comes to him intending harm but the angel says: 'Behind you!' except something Allah permits, and it afflicts him." Abū Umāmah said: "There is no human but with him is an angel defending him, until he hands him over to what is decreed for him." Abū Mijlaz said: "A man came to ʿAlī and said: 'A group of Murād want to kill you.' He said: 'With every man are two angels guarding him from what is not decreed. When the decree comes, they leave him and it. Indeed, the appointed term is a strong shield.'" Angels entrusted with preserving the deeds of servants Among them are those entrusted with preserving the deeds of the servants, as He, Exalted, said: "When the two receivers receive, seated on the right and on the left. He utters no word but there is with him a watcher ready." (Qāf 50:17–18) And He, Exalted, said: "And indeed, over you are keepers, noble scribes, who know what you do." (Al-Infiṭār 82:10–12) From Mujāhid, from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ said: "Allah forbids you from exposing yourselves naked, so be modest before Allah's angels who are with you, the noble scribes, who do not leave you except during one of three states: defecation, major impurity, and bathing. When one of you bathes in the open, let him cover himself with his garment, or a wall's stump, or his camel." The meaning of honoring them is that one should be modest before them and not dictate to them the ugly deeds that they would write, for Allah created them noble in their creation and character. Among the images of Allah's honoring of the angels Among their nobility is what is established in the hadith reported in the authentic collections, the Sunan, and the Musnads, from the hadith of a group of the Companions, from the Messenger of Allah ﷺ, that he said: "The angels do not enter a house in which there is an image, a dog, or a person in a state of major impurity." In another narration from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "The angels do not accompany a group that has with it a dog or a bell." Al-Bazzār said with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "The angels of Allah recognize the children of Adam." And I think he said: "And they recognize their deeds. When they look at a servant performing an act of obedience to Allah, they mention him among themselves and name him, saying: 'So-and-so succeeded tonight, so-and-so was saved tonight.' When they look at a servant performing an act of disobedience to Allah, they mention him among themselves and name him, saying: 'So-and-so perished tonight.'" The alternation of angels by night and day Al-Bukhārī said with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "The angels alternate, angels by night and angels by day, and they meet at the dawn prayer and the afternoon prayer. Then those who spent the night among you ascend, and He asks them, though He is most knowing, saying: 'How did you leave My servants?' They say: 'We left them praying, and we came to them praying.'" This wording is in the Book of the Beginning of Creation in this context. This wording is unique to al-Bukhārī without Muslim from this route, but both of them included it in the two Ṣaḥīḥs in the section on the beginning of creation from the hadith of Mālik, from Abū al-Zinād, with it. Al-Bazzār said with his chain from Anas, who said: The Messenger of Allah ﷺ said: "There are no two guardian angels who raise to Allah, Mighty and Majestic, what they have preserved in a day and He sees at the beginning of the scroll and at its end a seeking of forgiveness, but Allah, Exalted, says: 'I have forgiven My servant what is between the two ends of the scroll.'" The point is that every human has two guardian angels — one in front of him and another behind him, guarding him by the command of Allah, Mighty and Majestic. And he has two recording angels — one on his right and one on his left. The writer of the right is in charge over the writer of the left; he records his good deeds, and the writer of the left records his evil deeds. When the one on the left wants to record a sin, the one on the right says to him: "Give him respite, perhaps he will repent or seek forgiveness." When he performs a good deed, the one on the right records it without hesitation or consultation with the one on the left, as we mentioned in connection with His words, Exalted: "When the two receivers receive, seated on the right and on the left. He utters no word but there is with him a watcher ready." (Qāf 50:17–18) The companion from among the angels As for the hadith narrated by Imām Aḥmad with his chain from ʿAbd Allāh — that is Ibn Masʿūd — who said: The Messenger of Allah ﷺ said: "There is none of you but has been assigned his companion from the jinn and his companion from the angels." They said: "And you, O Messenger of Allah?" He said: "And me, but Allah has helped me against him, so he only commands me to good." Muslim alone included it from the hadith of Manṣūr with it. It is possible that this companion from the angels is other than the companion for guarding the human; rather, he is entrusted with him to guide him and direct him, by the permission of his Lord, to the path of good and the way of right guidance, just as the companion from the devils is entrusted with him, sparing no effort in corruption and leading astray. The protected one is he whom Allah, Mighty and Majestic, protects. And with Allah is the seeking of help. Hadiths mentioning the angels Al-Bukhārī said with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "On Friday, upon every door of the mosque there are angels writing the first, then the next. When the imam sits, they roll up the scrolls and come to listen to the reminder." This is how he narrated it uniquely from this route, and it is in the two Ṣaḥīḥs from another route. Allah, Exalted, said: "And the recitation at dawn. Indeed, the recitation at dawn is witnessed." (Al-Isrāʾ 17:78) Imām Aḥmad said with his chain from Abū Hurayrah, from the Prophet ﷺ, regarding His words: "And the recitation at dawn. Indeed, the recitation at dawn is witnessed," he said: "The angels of the night and the angels of the day witness it." Al-Tirmidhī, al-Nasāʾī, and Ibn Mājah narrated it from the hadith of Asbāṭ. Al-Tirmidhī said: "Good and authentic." I say: It is disconnected. Al-Bukhārī said with his chain from Abū Hurayrah, from the Prophet ﷺ, who said: "The superiority of the prayer in congregation over the prayer of a single person is twenty-five degrees, and the angels of the night and the angels of the day meet at the dawn prayer." Abū Hurayrah says: "Recite, if you wish: 'And the recitation at dawn. Indeed, the recitation at dawn is witnessed.'" Al-Bukhārī said with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "When a man calls his wife to his bed and she refuses, and he passes the night angry with her, the angels curse her until morning." It is established in the two Ṣaḥīḥs that the Messenger of Allah ﷺ said: "When the imam says 'Āmīn,' say 'Āmīn,' for whoever's 'Āmīn' coincides with the 'Āmīn' of the angels, his previous sins will be forgiven." The presence of the angels in circles of remembrance Imām Aḥmad said with his chain from Abū Hurayrah, or from Abū Saʿīd — that is the doubt of al-Aʿmash — who said: The Messenger of Allah ﷺ said: "Allah has angels who roam the earth, in addition to the recorders of people. When they find people remembering Allah, they call out to one another: 'Come to what you seek.' They come and surround them up to the lowest heaven. Allah says: 'What did you leave My servants doing?' They say: 'We left them praising You, magnifying You, and remembering You.' He says: 'Have they seen Me?' They say: 'No.' He says: 'How would it be if they saw Me?' They say: 'If they saw You, they would be more intense in praise, magnification, and remembrance.' He says: 'What do they ask for?' They say: 'They ask for Paradise.' He says: 'Have they seen it?' They say: 'No.' He says: 'How would it be if they saw it?' They say: 'If they saw it, they would be more eager for it and more desirous of it.' He says: 'From what do they seek refuge?' They say: 'From the Fire.' He says: 'Have they seen it?' They say: 'No.' He says: 'How would it be if they saw it?' They say: 'If they saw it, they would flee from it more intensely and fear it more intensely.' He says: 'I call you to witness that I have forgiven them.' He said: Then they say: 'Among them is so-and-so, the sinner; he did not intend them, he only came for a need.' He says: 'They are the people whose companion will not be wretched.'" And thus al-Bukhārī narrated it. Imām Aḥmad said with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Whoever relieves a believer of a distress of the distresses of this world, Allah will relieve him of a distress of the distresses of the Day of Resurrection. Whoever conceals a Muslim, Allah will conceal him in this world and the Hereafter. Whoever makes things easy for one in hardship, Allah will make things easy for him in this world and the Hereafter. Allah is in the aid of the servant as long as the servant is in the aid of his brother. Whoever follows a path seeking knowledge therein, Allah will make easy for him a path to Paradise. No people gather in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, but tranquility descends upon them, mercy covers them, the angels surround them, and Allah mentions them among those with Him. Whoever is slowed by his deeds will not be hastened by his lineage." And thus Muslim narrated it from the hadith of Abū Muʿāwiyah. The humility of the angels toward the seeker of knowledge In the Musnad of Imām Aḥmad and the Sunan, from Abū al-Dardāʾ, in a raised report: "And the angels lower their wings for the seeker of knowledge, being pleased with what he does." That is, they humble themselves before him, as He, Exalted, said: "And lower to them the wing of humility out of mercy." (Al-Isrāʾ 17:24) And He, Exalted, said: "And lower your wing to those who follow you of the believers." (Al-Shuʿarāʾ 26:215) Hadiths mentioning the angels Imām Aḥmad said with his chain from ʿAbd Allāh b. Masʿūd that the Messenger of Allah ﷺ said: "Allah has angels who roam the earth, conveying to me the greetings of peace from my community." Likewise, the hadith narrated that the angel has an inspiration in the heart of the servant, and the devil has an inspiration in his heart. The angel's inspiration is a promise of good and belief in the truth; the devil's inspiration is a promise of poverty — and in one narration: of evil — and denial of the truth. Likewise, the hadith narrated: "When the servant wakes in the morning, the devil and the angel hasten to him. The angel says: 'Begin with good.' The devil says: 'Begin with evil.' If he remembers Allah and praises Him, the angel takes charge of him and drives away the devil from him until night. When night comes, the angel says: 'End with good,' and the devil says: 'End with evil.' If he ends his day with good, the angel takes charge of him until morning and drives away the devil. Likewise, when the servant leaves his house and says: 'In the name of Allah, I rely upon Allah, and there is no might and no power except with Allah,' the angel says to him: 'You are guided, sufficed, and protected.' Then the devil withdraws from him." The hadiths mentioning the angels are very numerous. We have mentioned what Allah, Exalted, has made easy, and to Him belongs praise.

33. Tarikh (al-Tabari) 33No grade recorded

    وَقَدِ اخْتَلَفَ النَّاسُ فِي تَفْضِيلِ الْمَلَائِكَةِ عَلَى الْبَشَرِ  عَلَى أَقْوَالٍ: فَأَكْثَرُ مَا تُوجَدُ هَذِهِ الْمَسْأَلَةُ فِي كُتُبِ الْمُتَكَلِّمِينَ، وَالْخِلَافُ فِيهَا مَعَ الْمُعْتَزِلَةِ، وَمَنْ وَافَقَهُمْ. وَأَقْدَمُ كَلَامٍ رَأَيْتُهُ فِي هَذِهِ الْمَسْأَلَةِ مَا ذَكَرَهُ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَارِيخِهِ فِي تَرْجَمَةِ أُمَيَّةَ بْنِ عَمْرِو بْنِ سَعِيدِ بْنِ الْعَاصِ: أَنَّهُ حَضَرَ مَجْلِسًا لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَعِنْدَهُ جَمَاعَةٌ. فَقَالَ عُمَرُ: مَا أَحَدٌ أَكْرَمُ عَلَى اللَّهِ مِنْ كِرِيمِ بَنِي آدَمَ. وَاسْتَدَلَّ بِقَوْلِهِ تَعَالَى: إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ [ الْبَيِّنَةِ: 7 ]. وَوَافَقَهُ عَلَى ذَلِكَ أُمَيَّةُ بْنُ عَمْرِو بْنِ سَعِيدٍ. فَقَالَ عِرَاكُ بْنُ مَالِكٍ: مَا أَحَدٌ أَكْرَمُ عَلَى اللَّهِ مِنْ مَلَائِكَتِهِ هُمْ خَدَمَةُ دَارَيْهِ وَرُسُلُهُ إِلَى أَنْبِيَائِهِ. وَاسْتَدَلَّ بِقَوْلِهِ تَعَالَى: مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ [ الْأَعْرَافِ: 20 ]. فَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ لِمُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ: مَا تَقُولُ أَنْتَ يَا أَبَا حَمْزَةَ ؟ فَقَالَ: قَدْ أَكْرَمَ اللَّهُ آدَمَ فَخَلَقَهُ بِيَدِهِ، وَنَفَخَ فِيهِ مِنْ رُوحِهِ، وَأَسْجَدَ لَهُ الْمَلَائِكَةَ، وَجَعَلَ مِنْ ذُرِّيَّتِهِ الْأَنْبِيَاءَ وَالرُّسُلَ، وَمَنْ يَزُورُهُ الْمَلَائِكَةُ. فَوَافَقَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فِي الْحُكْمِ، وَاسْتَدَلَّ بِغَيْرِ دَلِيلِهِ، وَأَضْعَفَ دَلَالَةَ مَا صَرَّحَ بِهِ مِنَ الْآيَةِ، وَهُوَ قَوْلُهُ: إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ. مَضْمُونُهُ أَنَّهَا لَيْسَتْ بِخَاصَّةٍ بِالْبَشَرِ فَإِنَّ اللَّهَ قَدْ وَصَفَ الْمَلَائِكَةَ بِالْإِيمَانِ  فِي قَوْلِهِ: وَيُؤْمِنُونَ بِهِ [ غَافِرٍ: 7 ]. وَكَذَلِكَ الْجَانُّ وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى آمَنَّا بِهِ [ الْجِنِّ: 13 ]. وَأَنَّا مِنَّا الْمُسْلِمُونَ [ الْجِنِّ: 14 ]. قُلْتُ: وَأَحْسَنُ مَا يُسْتَدَلُّ بِهِ فِي هَذِهِ الْمَسْأَلَةِ مَا رَوَاهُ عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو مَرْفُوعًا، وَهُوَ أَصَحُّ قَالَ: لَمَّا خَلَقَ اللَّهُ الْجَنَّةَ قَالَتِ الْمَلَائِكَةُ: يَا رَبَّنَا اجْعَلْ لَنَا هَذِهِ نَأْكُلُ مِنْهَا وَنَشْرَبُ فَإِنَّكَ خَلَقْتَ الدُّنْيَا لِبَنِي آدَمَ. فَقَالَ اللَّهُ: لَنْ أَجْعَلَ صَالِحَ ذَرِّيَّةِ مَنْ خَلَقْتُ بِيَدِي كَمَنْ قُلْتُ لَهُ: كُنْ. فَكَانَ.

    ✧ People have differed concerning the superiority of the angels over human beings according to various statements. Most often this question is found in the books of the theologians, and the disagreement therein is with the Muʿtazilah and those who agree with them. The earliest discussion I have seen on this question is what al-Ḥāfiẓ Ibn ʿAsākir mentioned in his history in the biography of Umayyah b. ʿAmr b. Saʿīd b. al-ʿĀṣ: that he attended a gathering of ʿUmar b. ʿAbd al-ʿAzīz, and with him was a group. ʿUmar said: No one is more honored by Allah than a noble son of Adam. And he cited as evidence the saying of the Exalted: “Indeed, those who believe and do righteous deeds—those are the best of creation” [al-Bayyinah: 7]. Umayyah b. ʿAmr b. Saʿīd agreed with him on that. Then ʿIrāk b. Mālik said: No one is more honored by Allah than His angels; they are the servants of His two abodes and His messengers to His prophets. And he cited as evidence the saying of the Exalted: “Your Lord did not forbid you both from this tree except that you become two angels or become of the immortal” [al-Aʿrāf: 20]. So ʿUmar b. ʿAbd al-ʿAzīz said to Muḥammad b. Kaʿb al-Quraẓī: What do you say, O Abū Ḥamzah? He said: Allah has honored Adam, for He created him with His hand, breathed into him of His spirit, made the angels prostrate to him, and made from his offspring the prophets and messengers, and those whom the angels visit. Thus he agreed with ʿUmar b. ʿAbd al-ʿAzīz in the ruling, and he cited evidence other than his proof, and he weakened the implication of the verse that he explicitly cited, namely His saying: “Indeed, those who believe and do righteous deeds.” Its content is that it is not specific to humans, for Allah has described the angels with faith in His saying: “and they believe in Him” [Ghāfir: 7]. Likewise the jinn: “And when we heard the guidance, we believed in it” [al-Jinn: 13]. And: “And among us are Muslims” [al-Jinn: 14]. I say: The best evidence on this question is what ʿUthmān b. Saʿīd al-Dārimī narrated, from ʿAbd Allāh b. ʿAmr, raised to the Prophet, and it is more sound. He said: When Allah created Paradise, the angels said: O our Lord, make this for us that we may eat from it and drink, for You created the world for the children of Adam. So Allah said: I will not make the righteous offspring of one whom I created with My hand like one to whom I said: Be, and he was.

34. Tarikh (al-Tabari) 34No grade recorded

    الْآيَاتُ فِي ذِكْرِ الْمَلَائِكَةِ كَثِيرَةٌ جِدًّا يَصِفُهُمْ تَعَالَى بِالْقُوَّةِ فِي الْعِبَادَةِ وَفِي الْخَلْقِ، وَحُسْنِ الْمَنْظَرِ، وَعَظَمَةِ الْأَشْكَالِ، وَقُوَّةِ الشَّكْلِ فِي الصُّوَرِ الْمُتَعَدِّدَةِ قَالَ اللَّهُ تَعَالَى: شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ [ آلِ عِمْرَانَ: 18 ]. وَقَالَ: لَكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ [ النِّسَاءِ: 166 ]. وَقَالَ تَعَالَى: وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِنْ دُونِهِ فَذَلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِي الظَّالِمِينَ [ الْأَنْبِيَاءِ: 26 - 29 ]. وَقَالَ تَعَالَى: تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْ فَوْقِهِنَّ وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ [ الشُّورَى: 5 ]. وَقَالَ تَعَالَى: الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ [ غَافِرٍ: 7، 8 ]. وَقَالَ تَعَالَى: فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ [ فُصِّلَتْ: 38 ]. وَقَالَ: وَمَنْ عِنْدَهُ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُونَ يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ [ الْأَنْبِيَاءِ: 19 20 ]. وَقَالَ تَعَالَى: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ [ الصَّافَّاتِ: 164 - 166 ]. وَقَالَ تَعَالَى: وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا [ مَرْيَمَ: 64 ]. وَقَالَ تَعَالَى: وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ كِرَامًا كَاتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ [ الِانْفِطَارِ: 10 - 12 ]. وَقَالَ تَعَالَى: وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ [ الْمُدَّثِّرِ: 31 ]. وَقَالَ تَعَالَى: وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ [ الرَّعْدِ: 23 - 24 ]. وَقَالَ تَعَالَى: الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنَى وَثُلَاثَ وَرُبَاعَ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ [ فَاطِرِ: 1 ]. وَقَالَ تَعَالَى: وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَنِ وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا [ الْفُرْقَانِ: 25 - 26 ]. وَقَالَ تَعَالَى: وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنْزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَى رَبَّنَا لَقَدِ اسْتَكْبَرُوا فِي أَنْفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَى يَوْمَئِذٍ لِلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَحْجُورًا [ الْفُرْقَانِ: 21 22 ]. وَقَالَ تَعَالَى: مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكَافِرِينَ [ الْبَقَرَةِ: 98 ]. وَقَالَ تَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ [ التَّحْرِيمِ: 6 ]. وقَالَ تَعَالَى: وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَذَا يَوْمٌ عَصِيبٌ وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ [ هُودٍ: 77 - 78 ].

    ✧ The verses mentioning the angels are very numerous. He, Exalted is He, describes them as possessing strength in worship and in creation, beauty of appearance, greatness of forms, and power of shape in their various images. Allah, Exalted is He, said: “Allah bears witness that there is no god but He, and the angels, and those possessed of knowledge, standing firm for justice. There is no god but He, the Mighty, the Wise” [Āl ʿImrān: 18]. And He said: “But Allah bears witness to what He has sent down to you; He sent it down with His knowledge, and the angels bear witness” [al-Nisāʾ: 166]. And He, Exalted is He, said: “And they say, ‘The Most Merciful has taken a son.’ Glory be to Him! Nay, they are honored servants. They do not precede Him in speech, and they act according to His command. He knows what is before them and what is behind them, and they do not intercede except for one with whom He is pleased, and they are in awe of Him out of fear of Him. And whoever of them says, ‘I am a god besides Him,’ that one We shall recompense with Hell. Thus do We recompense the wrongdoers” [al-Anbiyāʾ: 26–29]. And He, Exalted is He, said: “The heavens are almost rent asunder from above them, and the angels glorify the praise of their Lord and ask forgiveness for those on earth. Behold, Allah is the Forgiving, the Merciful” [al-Shūrā: 5]. And He, Exalted is He, said: “Those who bear the Throne, and those around it, glorify the praise of their Lord and believe in Him and ask forgiveness for those who believe: ‘Our Lord, You encompass all things in mercy and knowledge, so forgive those who repent and follow Your way and protect them from the punishment of Hellfire. Our Lord, admit them to the gardens of Eden which You promised them, and whoever is righteous among their fathers, their spouses, and their offspring. Indeed, You are the Mighty, the Wise’” [Ghāfir: 7–8]. And He, Exalted is He, said: “If they are arrogant, then those who are with your Lord glorify Him night and day, and they do not weary” [Fuṣṣilat: 38]. And He said: “And those who are with Him are not too proud to worship Him, nor do they grow weary. They glorify Him night and day, and they do not slacken” [al-Anbiyāʾ: 19–20]. And He, Exalted is He, said: “And there is none of us but has a known station. And indeed we are those who stand in rows, and indeed we are those who glorify” [al-Ṣāffāt: 164–166]. And He, Exalted is He, said: “And we do not descend except by the command of your Lord. To Him belongs what is before us and what is behind us and what is between that, and your Lord is never forgetful” [Maryam: 64]. And He, Exalted is He, said: “And indeed over you are guardians, noble, recording. They know what you do” [al-Infiṭār: 10–12]. And He, Exalted is He, said: “And none knows the hosts of your Lord except He” [al-Muddaththir: 31]. And He, Exalted is He, said: “And the angels enter upon them from every gate: ‘Peace be upon you for what you patiently endured. And excellent is the final home’” [al-Raʿd: 23–24]. And He, Exalted is He, said: “Praise be to Allah, Originator of the heavens and the earth, who made the angels messengers with wings, two, three, and four. He increases in creation what He wills. Indeed, Allah is over all things powerful” [Fāṭir: 1]. And He, Exalted is He, said: “And on the day when the sky is split with clouds and the angels are sent down in succession, on that day the true sovereignty belongs to the Most Merciful, and it will be a hard day for the disbelievers” [al-Furqān: 25–26]. And He, Exalted is He, said: “And those who do not hope for the meeting with Us say, ‘Why are not angels sent down to us, or why do we not see our Lord?’ They have certainly become arrogant within themselves and have become insolent with great insolence. On the day they see the angels, no good tidings that day for the criminals, and they say, ‘A barrier forbidden!’” [al-Furqān: 21–22]. And He, Exalted is He, said: “Whoever is an enemy to Allah and His angels and His messengers and Jibrīl and Mīkāl, then indeed Allah is an enemy to the disbelievers” [al-Baqarah: 98]. And He, Exalted is He, said: “O you who believe, protect yourselves and your families from a Fire whose fuel is people and stones, over which are angels, stern and severe, who do not disobey Allah in what He commands them and do what they are commanded” [al-Taḥrīm: 6]. And He, Exalted is He, said: “And when Our messengers came to Lūṭ, he was distressed on their account and felt constrained on their account, and he said, ‘This is a dire day.’ And his people came to him, hastening to him, and before that they had been doing evil deeds” [Hūd: 77–78].

35. Tarikh (al-Tabari) 35No grade recorded

    مُلَخَّصُ خَلْقِ الْجَانِّ وَقِصَّةُ الشَّيْطَانِ: خَلَقَ اللَّهُ سُبْحَانَهُ الْجِنَّ قَبْلَ آدَمَ مِنْ مَارِجٍ مِنْ نَارٍ أَيْ مِنْ لَهَبِ النَّارِ وَأَسْكَنَهُمُ الْأَرْضَ فَأَفْسَدُوا فِيهَا فَطُرِدُوا مِنْهَا، وَالْجِنُّ مِنْهُمُ الْمُؤْمِنُ وَالْكَافِرُ وَمِنْهُمُ الْجَانُّ عَلَى مَا قِيلَ وَهُمْ مَسِيخُ الْجِنِّ وَهُمُ الشَّيَاطِينُ، بَلْ وَمِنْهُمُ السُّنَّةُ وَالْمُبْتَدَعَةُ، وَيَأْكُلُونَ وَيَشْرَبُونَ وَيَتَنَاسَلُونَ. كَمَا فِي هَيْئَتِهِمْ أَصْنَافٌ: صِنْفٌ حَيَّاتٌ وَعَقَارِبُ وَخَشَاشُ الْأَرْضِ، وَصِنْفٌ كَالرِّيحِ فِي الْهَوَاءِ، وَصِنْفٌ عَلَيْهِمُ الْحِسَابُ وَالْعِقَابُ. وَقَدْ كَانُوا قَبْلَ مَبْعَثِ النَّبِيِّ ﷺ يَسْتَرِقُونَ السَّمْعَ مِنَ السَّمَاءِ ثُمَّ أُرْسِلَتْ عَلَيْهِمُ الشُّهُبُ بِمَبْعَثِ النَّبِيِّ ﷺ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ هَلْ صَالِحُ الْجِنِّ وَمُؤْمِنُهُمْ يَدْخُلُونَ الْجَنَّةَ وَقَدْ رَجَّحَ ابْنُ كَثِيرٍ دُخُولَهُمُ الْجَنَّةَ وَسَرَدَ مَا يَدُلُّ عَلَى صِحَّةِ ذَلِكَ مِنَ الْكِتَابِ وَالسُّنَّةِ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ أَيْضًا هَلْ إِبْلِيسُ مِنَ الْجِنِّ أَمْ مِنَ الْمَلَائِكَةِ وَالَّذِي يُهِمُّ أَنَّهُ كَانَ صَالِحًا حَسَنَ السِّيرَةِ فِي الظَّاهِرِ إِلَّا أَنَّ اللَّهَ سُبْحَانَهُ لَمَّا اطَّلَعَ عَلَى خَبِيئَةِ إِبْلِيسَ وَكِبْرِهِ وَأَمَرَهُ بِالسُّجُودِ لِآدَمَ عَلَيْهِ السَّلَامُ فَأَبَى وَاسْتَكْبَرَ لَعَنَهُ اللَّهُ وَطَرَدَهُ مِنْ رَحْمَتِهِ الَّتِي وَسِعَتْ كُلَّ شَيْءٍ، وَأُنْظِرَ إِلَى يَوْمِ الْبَعْثِ وَجَعَلَهُ عَدُوًّا لِآدَمَ وَذُرِّيَّتِهِ، وَقَدْ سَلَّطَ إِبْلِيسُ ذُرِّيَّتَهُ عَلَى بَنِي آدَمَ فَاتَّخَذَ عَرْشًا لَهُ عَلَى الْمَاءِ، وَيَبُثُّ سَرَايَاهُ يَسْعَوْنَ فِي اللَّيْلِ وَالنَّهَارِ فِي إِضْلَالِ بَنِي آدَمَ، وَاللَّهُ يَحْفَظُهُمْ وَيَكْلَأُهُمْ إِلَّا مَنِ اسْتَجَابَ مِنْهُمْ لَهُ وَكَانَ مِنَ الْغَاوِينَ. وَعَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ، وَقَرِينُهُ مِنَ الْمَلَائِكَةِ. قَالُوا: وَإِيَّاكَ يَا رَسُولَ اللَّهِ. قَالَ: وَإِيَّايَ، وَلَكِنَّ اللَّهَ أَعَانَنِي عَلَيْهِ فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ. وَقَدْ أَخْبَرَ النَّبِيُّ ﷺ فِي غَيْرِ مَا حَدِيثٍ كَيْفَ يُحْصِّنُ الْإِنْسَانُ نَفْسَهُ وَيَقِيهَا مِنْ كَيْدِ الشَّيْطَانِ الرَّجِيمِ، كَمَا حَذَّرَهُمْ مِنْ بَعْضِ الْأَفْعَالِ الَّتِي يُحِبُّهَا الشَّيْطَانُ كَالتَّثَاؤُبِ وَالِالْتِفَاتِ فِي الصَّلَاةِ، إِلَى غَيْرِ ذَلِكَ مِنَ الْأَفْعَالِ الَّتِي جَاءَتْ مَبْسُوطَةً فِي السُّنَّةِ الْمُطَهَّرَةِ.

    ✧ Summary of the creation of the jinn and the story of Satan: Allah, glory be to Him, created the jinn before Adam from a smokeless flame of fire, that is, from the blaze of fire, and settled them on the earth. They caused corruption therein, so they were expelled from it. Among the jinn are believers and disbelievers, and among them are the jānn, as it is said, and they are the transformed jinn, and they are the devils. Indeed, among them are the people of the Sunnah and the innovators. They eat, drink, and procreate. As for their forms, they are of kinds: a kind that are snakes, scorpions, and creeping things of the earth; a kind like the wind in the air; and a kind upon whom is reckoning and punishment. Before the sending of the Prophet ﷺ, they used to eavesdrop on heaven, then meteors were sent upon them at the sending of the Prophet ﷺ. The scholars have differed as to whether the righteous and believing jinn will enter Paradise. Ibn Kathīr deemed their entering Paradise to be preponderant and listed what indicates the correctness of that from the Book and the Sunnah. The scholars have also differed as to whether Iblīs was from the jinn or from the angels. What matters is that he was righteous and of good conduct outwardly, except that when Allah, glory be to Him, looked upon the hidden nature of Iblīs and his arrogance, and commanded him to prostrate to Adam ﷺ, he refused and was arrogant. So Allah cursed him and expelled him from His mercy, which encompasses all things. He was granted respite until the Day of Resurrection, and He made him an enemy to Adam and his offspring. Iblīs set his offspring upon the children of Adam, taking a throne for himself upon the water, and he dispatches his raiding parties, striving night and day in leading the children of Adam astray. And Allah protects them and guards them, except those of them who respond to him and are among the erring. On the authority of Ibn Masʿūd, he said: The Messenger of Allah ﷺ said: “There is none of you but has been appointed his companion from the jinn and his companion from the angels.” They said: “And you too, O Messenger of Allah?” He said: “And me too, but Allah has helped me against him, so he commands me only with good.” The Prophet ﷺ informed in more than one hadith how a person fortifies himself and protects himself from the plot of the accursed Satan, just as he warned them against some actions that Satan loves, such as yawning and turning around in prayer, and other actions that have been expounded in the purified Sunnah.

36. Tarikh (al-Tabari) 36No grade recorded

    خَلْقِ الْجَانِّ   قَالَ اللَّهُ تَعَالَى: خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ فَبِأَيِ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ   [ الرَّحْمَنِ: 14 - 16 ]. وَقَالَ تَعَالَى: وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَأٍ مَسْنُونٍ وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ [ الْحِجْرِ: 26 - 27 ]. وَقَالَ ابْنُ عَبَّاسٍ، وَعِكْرِمَةُ، وَمُجَاهِدٌ، وَالْحَسَنُ، وَغَيْرُ وَاحِدٍ مِنْ مَارِجٍ مِنْ نَارٍ. قَالُوا: مِنْ طَرَفِ اللَّهَبِ، وَفِي رِوَايَةٍ: مِنْ خَالِصِهِ وَأَحْسَنِهِ. وَقَدْ ذَكَرْنَا آنِفًا مِنْ طَرِيقِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ. رَوَاهُ مُسْلِمٌ. قَالَ كَثِيرٌ مِنْ عُلَمَاءِ التَّفْسِيرِ: خُلِقَتِ الْجِنُّ قَبْلَ آدَمَ عَلَيْهِ السَّلَامُ، وَكَانَ قَبْلَهُمْ فِي الْأَرْضِ الْحِنُّ وَالْبِنُّ، فَسَلَّطَ اللَّهُ الْجِنَّ عَلَيْهِمْ فَقَتَلُوهُمْ، وَأَجْلَوْهُمْ عَنْهَا وَأَبَادُوهُمْ مِنْهَا، وَسَكَنُوهَا بَعْدَهُمْ بِسَبَبِ مَا أَحْدَثُوا. أنواع الجن والْجِنُّ ثَلَاثَةُ أَنْوَاعٍ: جَانٌّ، وَجِنٌّ، وَشَيَاطِينُ، وَلَا خِلَافَ أَنَّ الْكُلَّ خُلِقُوا قَبْلَ آدَمَ  . فَأَمَّا الْجَانُّ: فَفِيهِ ثَلَاثَةُ أَقْوَالٍ، أَحَدُهَا: أَنَّهُ أَبُو الْجِنِّ، رَوَاهُ أَبُو صَالِحٍ، وَالضَّحَّاكُ عَنِ ابْنِ عَبَّاسٍ، وَهُوَ مَخْلُوقٌ مِنْ نَارٍ. وَرَوَى عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ أَبُو الْجِنِّ اسْمُهُ سَوْمَا، فَقَالَ اللَّهُ لَهُ: تَمَنَّ، فَقَالَ: أَتَمَنَّى أَنْ نَرَى وَلَا نُرَى، وَأَنْ نَغِيبَ فِي الثَّرَى، وَأَنْ يَصِيرَ كَهْلُنَا شَابًّا، فَأُعْطِيَ ذَلِكَ، فَإِنَّ الدَّهْرَ لَيَمُرُ عَلَى إِبْلِيسَ فَيُهْرِمُهُ ثُمَّ يُصْبِحُ، وَهُوَ ابْنُ ثَلَاثِينَ سَنَةً. وَالثَّانِي: أَنَّ الْجَانَّ هُوَ الِاثْنَيْنِ، قَالَهُ الْحَسَنُ، وَعَطَاءٌ، وَقَتَادَةُ، وَمُقَاتِلٌ. وَالثَّالِثُ: أَنَّ الْجَانَّ مَسِيخُ الْجِنِّ. فعَنِ ابْنِ عَبَّاسٍ، قَالَ: الْجَانُّ مَسِيخُ الْجِنِّ، كَمَا أَنَّ الْقِرَدَةَ وَالْخَنَازِيرَ مَسِيخُ الْإِنْسِ. وَأَمَّا الشَّيَاطِينُ: فَكُلُّ مُتَجَبِّرٍ عَاتٍ مِنَ الْجِنِّ  . وَهُوَ مَأْخُوذٌ مِنْ شَطَنَ أَيْ بَعُدَ عَنِ الْخَيْرِ وَقِيلَ بَعْدَ غَوْرِهِ فِي الشَّرِّ. وَكَذَلِكَ الْمَارِدُ وَالْعِفْرِيتُ. وَقَدْ رَوَى الضَّحَّاكُ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: الشَّيَاطِينُ وِلْدَانُ إِبْلِيسَ لَا يَمُوتُونَ إِلَّا مَعَ إِبْلِيسَ. وَالْجِنُّ: يَمُوتُونَ، وَمِنْهُمُ الْمُؤْمِنُ وَمِنْهُمُ الْكَافِرُ  . وَقَالَ السُّدِّيُّ: فِي الْجِنِّ شِيعَةٌ وَقَدَرِيَّةٌ وَمُرْجِئَةٌ. قَالَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ: خَلَقَ اللَّهُ الْجِنَّ قَبْلَ آدَمَ بِأَلْفَيْ سَنَةٍ. وَقَدْ رُوِيَ عَنِ النَّبِيِّ ﷺ أَنَّهُ سُئِلَ عَنِ الْغِيلَانِ، فَقَالَ: "هِيَ شَجَرَةُ الْجِنِّ". وَقِيلَ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ ؓ إِنَّ الْغِيلَانَ تَتَحَوَّلُ عَنْ خَلْقِهَا، فَقَالَ: إِنَّهُ لَيْسَ شَيْءٌ يَتَحَوَّلُ عَنْ خَلْقِهِ، وَلَكِنْ لَهُمْ سَحَرَةٌ كَسَحَرَتِكُمْ، فَإِذَا أَحْسَسْتُمْ مِنْ ذَلِكَ شَيْئًا فَأَذِّنُوا. وَرَوَى أَبُو الدَّرْدَاءِ، عَنْ رَسُولِ اللَّهِ ﷺ، قَالَ: "خَلَقَ اللَّهُ الْجِنَّ عَلَى ثَلَاثَةِ أَصْنَافٍ، صِنْفٌ حَيَّاتٌ وَعَقَارِبُ وَخَشَاشُ الْأَرْضِ، وَصِنْفٌ كَالرِّيحِ فِي الْهَوَاءِ، وَصِنْفٌ عَلَيْهِمُ الْحِسَابُ وَالْعِقَابُ. وَخَلَقَ الْإِنْسَ عَلَى ثَلَاثَةِ أَصْنَافٍ: صِنْفٌ لَهُمْ قُلُوبٌ لَا يَعْقِلُونَ بِهَا، وَصِنْفٌ أَجْسَادُهُمْ أَجْسَادُ بَنِي آَدَمَ وَأَرْوَاحُهُمْ أَرْوَاحُ الشَّيَاطِينِ، وَصِنْفٌ فِي ظِلِ اللَّهِ يَوْمَ لَا ظِلَ إِلَّا ظِلُّهِ". وَالْمَقْصُودُ أَنَّ الْجَانَّ خُلِقُوا مِنَ النَّارِ  ، وَهُمْ كَبَنِي آدَمَ يَأْكُلُونَ وَيَشْرَبُونَ وَيَتَنَاسَلُونَ، وَمِنْهُمُ الْمُؤْمِنُونَ وَمِنْهُمُ الْكَافِرُونَ كَمَا أَخْبَرَ تَعَالَى عَنْهُمْ فِي سُورَةِ الْجِنِّ، وَفِي قَوْلِهِ تَعَالَى: وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ وَمَنْ لَا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِنْ دُونِهِ أَوْلِيَاءُ أُولَئِكَ فِي ضَلَالٍ مُبِينٍ [ الْأَحْقَافِ: 29 - 32 ]. وَقَالَ تَعَالَى: قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنْتُمْ أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَدًا وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا وَأَنَّا ظَنَنَّا أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَنْ نُعْجِزَهُ هَرَبًا وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى آمَنَّا بِهِ فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ فَمَنْ أَسْلَمَ فَأُولَئِكَ تَحَرَّوْا رَشَدًا وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا وَأَنْ لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُمْ مَاءً غَدَقًا لِنَفْتِنَهُمْ فِيهِ وَمَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا [ الْجِنِّ: 1 - 17 ].

    ✧ THE CREATION OF THE JINN Allah, exalted is He, said: He created man from sounding clay like pottery, and He created the jinn from a smokeless flame of fire. So which of the favors of your Lord will you deny? [Al-Raḥmān: 14–16]. And He, exalted is He, said: And indeed We created man from sounding clay, from black mud altered. And the jinn We created before from scorching fire [Al-Ḥijr: 26–27]. Ibn ʿAbbās, ʿIkrimah, Mujāhid, al-Ḥasan, and more than one said regarding "from a smokeless flame of fire": they said, from the tip of the flame; and in one narration: from its purest and best part. We have mentioned previously by way of al-Zuhrī, from ʿUrwah, from ʿĀʾishah, who said: The Messenger of Allah ﷺ said: The angels were created from light, the jinn were created from a smokeless flame of fire, and Adam was created from what has been described to you. Muslim narrated it. Many scholars of exegesis said: The jinn were created before Adam ﷺ, and before them in the earth were the ḥinn and the binn, so Allah gave the jinn power over them and they killed them, expelled them from it, and annihilated them from it, and dwelt in it after them because of what they had brought about. Types of jinn: The jinn are of three types: jānn, jinn, and shayāṭīn, and there is no disagreement that all of them were created before Adam. As for the jānn, there are three opinions regarding it. One of them is that he is the father of the jinn, as narrated by Abū Ṣāliḥ and al-Ḍaḥḥāk from Ibn ʿAbbās, and he was created from fire. ʿIkrimah narrated from Ibn ʿAbbās, who said: The father of the jinn was named Sawmā, so Allah said to him: Wish. He said: I wish that we see but are not seen, that we disappear into the soil, and that our old man becomes a youth. So he was granted that, for time passes over Iblīs and ages him, then he wakes up as a thirty-year-old. The second: that the jānn is the dual, said by al-Ḥasan, ʿAṭāʾ, Qatādah, and Muqātil. The third: that the jānn is the deformed of the jinn. From Ibn ʿAbbās, who said: The jānn is the deformed of the jinn, just as apes and pigs are the deformed of humans. As for the shayāṭīn, they are every arrogant, insolent one among the jinn. It is derived from shaṭana, meaning he was distant from good; and it is said: due to the depth of his immersion in evil. Likewise al-mārid and al-ʿifrīt. Al-Ḍaḥḥāk narrated from Ibn ʿAbbās, who said: The shayāṭīn are the children of Iblīs; they do not die except with Iblīs. And the jinn die, and among them are believers and among them are disbelievers. Al-Suddī said: Among the jinn are Shīʿah, Qadarīyah, and Murjiʾah. ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ said: Allah created the jinn two thousand years before Adam. It has been narrated from the Prophet ﷺ that he was asked about the ghīlān, and he said: "They are the trees of the jinn." It was said in the presence of ʿUmar b. al-Khaṭṭāb ؓ that the ghīlān change from their creation, so he said: Nothing changes from its creation, but they have sorcerers like your sorcerers; so if you sense any of that, call the adhān. Abū al-Dardāʾ narrated from the Messenger of Allah ﷺ, who said: "Allah created the jinn in three kinds: a kind that are snakes, scorpions, and creeping things of the earth; a kind like the wind in the air; and a kind upon whom is the reckoning and the punishment. And He created humans in three kinds: a kind who have hearts with which they do not understand; a kind whose bodies are the bodies of the children of Adam and whose spirits are the spirits of the shayāṭīn; and a kind who are in the shade of Allah on a day when there is no shade but His shade." The point is that the jānn were created from fire, and they are like the children of Adam: they eat, drink, and procreate, and among them are believers and among them are disbelievers, as He, exalted is He, informed about them in Sūrat al-Jinn, and in His saying, exalted is He: And when We turned toward you a group of jinn listening to the Qurʾān, and when they attended it they said: Listen attentively. And when it was finished, they returned to their people as warners. They said: O our people, indeed we have heard a Book sent down after Moses, confirming what was before it, guiding to the truth and to a straight path. O our people, respond to the caller of Allah and believe in him; He will forgive you of your sins and protect you from a painful punishment. And whoever does not respond to the caller of Allah will not escape in the earth, and he will have no protectors besides Him. Those are in clear error [Al-Aḥqāf: 29–32]. And He, exalted is He, said: Say: It has been revealed to me that a group of jinn listened and said: Indeed we have heard a wondrous Qurʾān, guiding to right conduct, so we believed in it and we will never associate anyone with our Lord. And that He, exalted be the majesty of our Lord, has not taken a wife or a son. And that our foolish one used to say about Allah an excessive transgression. And we thought that humans and jinn would never speak a lie about Allah. And that there were men among humans who sought refuge with men among the jinn, so they increased them in burden. And they thought, as you thought, that Allah would never send anyone. And we have touched the heaven and found it filled with strong guards and meteors. And we used to sit in positions there for listening, but whoever listens now finds a meteor lying in wait for him. And we do not know whether evil is intended for those on earth or their Lord intends for them right guidance. And among us are the righteous and among us are less than that; we were of differing paths. And we thought that we could never escape Allah in the earth and could never escape Him by flight. And when we heard the guidance, we believed in it; so whoever believes in his Lord will not fear loss or burden. And among us are Muslims and among us are deviators; so whoever submits, those have sought right guidance. And as for the deviators, they will be firewood for Hell. And if they had remained upright on the path, We would have given them abundant water to drink, to test them therein. And whoever turns away from the remembrance of his Lord, He will make him enter an ascending punishment [Al-Jinn: 1–17].

37. Tarikh (al-Tabari) 37No grade recorded

    وَاخْتَلَفَ النَّاسُ هَلْ يُدْخَلُ مُسْلِمُو الْجِنِّ الْجَنَّةَ؟ فَقَالَ الضَّحَّاكُ: يَدْخُلُونَ الْجَنَّةَ وَيَأْكُلُونَ وَيَشْرَبُونَ. وَقَالَ مُجَاهِدٌ: يُدْخِلُونَهَا وَلَكِنْ لَا يَأْكُلُونَ فِيهَا وَلَا يَشْرَبُونَ، يُلْهَمُونَ مِنَ التَّسْبِيحِ وَالتَّقْدِيسِ مَا يَجِدُ أَهْلُ الْجَنَّةِ مِنْ لَذِيذِ الطَّعَامِ وَالشَّرَابِ. وَقَالَ لَيْثُ بْنُ أَبِي سُلَيْمٍ: ثَوَابُهُمْ أَنْ يُجَارُوا مِنَ النَّارِ، وَيُقَالُ لَهُمْ: كُونُوا تُرَابًا. وقال ابن كثير رحمه الله تعالى: وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي مُؤْمِنِي الْجِنِّ هَلْ يَدْخُلُونَ الْجَنَّةَ  أَوْ يَكُونُ جَزَاءُ طَائِعِهِمْ أَنْ لَا يُعَذَّبَ بِالنَّارِ فَقَطْ ؟ عَلَى قَوْلَيْنِ ; الصَّحِيحُ: أَنَّهُمْ يَدْخُلُونَ الْجَنَّةَ لِعُمُومِ الْقُرْآنِ، وَلِعُمُومِ قَوْلِهِ تَعَالَى: وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَيِ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ [ الرَّحْمَنِ: 46 - 47 ]. فَامْتَنَّ تَعَالَى عَلَيْهِمْ بِذَلِكَ فَلَوْلَا أَنَّهُمْ يَنَالُونَهُ لَمَا ذَكَرَهُ، وَعَدَّهُ عَلَيْهِمْ مِنَ النِّعَمِ، وَهَذَا وَحْدَهُ دَلِيلٌ مُسْتَقِلٌّ كَافٍ فِي الْمَسْأَلَةِ، وَاللَّهُ أَعْلَمُ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ: أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ قَالَ لَهُ إِنِّي أَرَاكَ تُحِبُّ الْغَنَمَ وَالْبَادِيَةَ فَإِذَا كُنْتَ فِي غَنَمِكَ، وَبَادِيَتِكَ فَأَذَّنْتَ بِالصَّلَاةِ فَارْفَعْ صَوْتَكَ بِالنِّدَاءِ فَإِنَّهُ لَا يَسْمَعُ مَدَى صَوْتِ الْمُؤَذِّنِ جِنٌّ وَلَا إِنْسٌ وَلَا شَيْءٌ إِلَّا شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ. قَالَ: أَبُو سَعِيدٍ: سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ.

    ✧ The people differed over whether the Muslims among the jinn will enter Paradise. Al-Ḍaḥḥāk said: They will enter Paradise and eat and drink. Mujāhid said: They will enter it, but they will not eat or drink therein. They will be inspired with glorification and sanctification such that they find what the people of Paradise find in the delight of food and drink. Layth b. Abī Sulaym said: Their reward is that they are delivered from the Fire, and it is said to them: Be dust. Ibn Kathīr, may God Almighty have mercy on him, said: The scholars differed over whether the believing jinn will enter Paradise or whether the reward of their obedient ones is only that they are not punished in the Fire, on two views. The correct one is that they will enter Paradise, due to the generality of the Qurʾān and due to the generality of His saying, exalted is He: 'And for him who fears the standing before his Lord are two gardens. So which of the favors of your Lord will you two deny?' [Al-Raḥmān: 46–47]. Thus He, exalted is He, bestowed favor upon them with that. Had they not attained it, He would not have mentioned it and counted it as a blessing upon them. This alone is an independent and sufficient proof in the matter, and God knows best. Al-Bukhārī said with his chain from ʿAbd al-Raḥmān b. ʿAbd Allāh b. ʿAbd al-Raḥmān b. Abī Ṣaʿṣaʿa, from his father, that Abū Saʿīd al-Khudrī said to him: I see that you love sheep and the desert. So when you are among your sheep and in your desert, and you call to prayer, raise your voice with the call, for no jinn or human or anything else hears the reach of the muezzin's voice except that it will testify for him on the Day of Resurrection. Abū Saʿīd said: I heard it from the Messenger of God ﷺ.

38. Tarikh (al-Tabari) 38No grade recorded

    قِصَّةُ إِبْلِيسَ - لَعَنَهُ اللَّهُ - وَابْتِدَاءِ أَمْرِهِ   - فَأَوَّلُهُمْ، وَإِمَامُهُمْ، وَرَئِيسُهُمْ إِبْلِيسُ. وَكَانَ اللَّهُ تَعَالَى قَدْ حَسَّنَ خَلْقَهُ، وَشَرَّفَهُ، وَمَلَّكَهُ عَلَى سَمَاءِ الدُّنْيَا وَالْأَرْضِ فِيمَا ذُكِرَ، وَجَعَلَهُ مَعَ ذَلِكَ خَازِنًا مِنْ خُزَّانِ الْجَنَّةِ، فَاسْتَكْبَرَ عَلَى رَبِّهِ، وَادَّعَى الرُّبُوبِيَّةَ، وَدَعَا مَنْ كَانَ تَحْتَ يَدِهِ إِلَى عِبَادَتِهِ، فَمَسَخَهُ اللَّهُ تَعَالَى شَيْطَانًا رَجِيمًا، وَشَوَّهَ خَلْقَهُ، وَسَلَبَهُ مَا كَانَ خَوَّلَهُ، وَلَعَنَهُ، وَطَرَدَهُ عَنْ سَمَاوَاتِهِ فِي الْعَاجِلِ، ثُمَّ جَعَلَ مَسْكَنَهُ، وَمَسْكَنَ أَتْبَاعِهِ فِي الْآخِرَةِ نَارَ جَهَنَّمَ، نَعُوذُ بِاللَّهِ تَعَالَى مِنْ نَارِ جَهَنَّمَ، وَنَعُوذُ بِاللَّهِ تَعَالَى مِنْ غَضَبِهِ، وَمِنَ الْحَوْرِ بَعْدَ الْكَوْرِ. هل كان إبليس من الجن أو من الملائكة واخْتَلَفَ الْعُلَمَاءُ، هَلْ كَانَ مِنَ الْجِنِّ أَوْ مِنَ الْمَلَائِكَةِ  عَلَى قَوْلَيْنِ. أَحَدُهُمَا: أَنَّهُ كَانَ مِنَ الْمَلَائِكَةِ وَأَعْظَمُهُمْ قَبِيلَةً. وَإِنَّ مِنَ الْمَلَائِكَةِ قَبِيلَةً يُقَالُ لَهُمُ الْجِنُّ، وَكَانَ مِنْهُمْ، وَكَانَ [لَهُ] سُلْطَانُ سَمَاءِ الدُّنْيَا، وَكَانَ لَهُ سُلْطَانُ الْأَرْضِ يَسُوسُ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَعَصَى فَمَسَخَهُ اللَّهُ شَيْطَانًا رَجِيمًا. وَرَوَى الضَّحَّاكُ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ إِبْلِيسُ مِنْ حَيٍّ مِنْ أَحْيَاءِ الْمَلَائِكَةِ يُقَالُ لَهُ الْجِنُّ خُلِقَ مِنْ نَارِ السَّمُومِ مِنْ بَيْنَ الْمَلَائِكَةِ، وَخُلِقَ الْمَلَائِكَةُ كُلُّهُمْ مِنْ نُورِ غَيْرِ هَذَا الْحَيِّ، وَخُلِقَ الْجِنُّ الَّذِينَ ذُكِرُوا فِي الْقُرْآنِ مِنْ مَارِجٍ مِنْ نَارٍ، وَأَوَّلُ مَنْ سَكَنَ الْأَرْضَ الْجِنُّ فَأَفْسَدُوا فِيهَا وَسَفَكُوا الدِّمَاءَ، وَقَتَلَ بَعْضُهُمْ بَعْضًا، فَبَعَثَ اللَّهُ -عَزَّ وَجَلَّ- إِلَيْهِمْ إِبْلِيسَ فِي جُنْدٍ مِنَ الْمَلَائِكَةِ يُقَالُ لَهُمُ الْجِنُّ، فَقَتَلَهُمْ إِبْلِيسُ وَمَنْ مَعَهُ حَتَّى أَلْحَقَهُمْ بِجَزَائِرِ الْبُحُورِ وَأَطْرَافِ الْجِبَالِ، فَلَمَّا فَعَلَ ذَلِكَ اغْتَرَّ فِي نَفْسِهِ، فَقَالَ: لَقَدْ صَنَعْتُ شَيْئًا لَمْ يَصْنَعْهُ أَحَدٌ. وَقَالَ السُّدِّيُّ، عَنْ أَشْيَاخِهِ: كَانَ إِبْلِيسٌ عَلَى مُلْكِ السَّمَاءِ الدُّنْيَا، وَكَانَ [مَعَ] مُلْكِهِ خَازِنًا، فَوَقَعَ فِي صَدْرِهِ كِبْرٌ، وَقَالَ: مَا أَعْطَانَا اللَّهُ هَذَا إِلَّا لِمَزِيَّةٍ عَلَى الْمَلَائِكَةِ. وَحَكَى أَبُو جَعْفَرٍ الطَّبَرِيُّ أَنَّ إِبْلِيسَ بُعِثَ حَكَمًا يَقْضِي بَيْنَ الْجِنِّ فِي الْأَرْضِ فَقَضَى بَيْنَهُمْ بِالْحَقِّ أَلْفَ سَنَةٍ فَسُمِّيَ حَكَمًا، فَدَخَلَهُ الْكِبْرُ فَأُلْقِيَ بَيْنَ الَّذِينَ كَانَ حَكَمَ بَيْنِهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ حَتَّى اقْتَتَلُوا، فَبَعَثَ اللَّهُ -عَزَّ وَجَلَّ- عَلَيْهِمْ [نَارًا] فَأَحْرَقَتْهُمْ، فَعَرَّجَ السَّمَاءَ، وَأَقَامَ عِنْدَ الْمَلَائِكَةِ يَعْبُدُ اللَّهَ إِلَى أَنْ خُلِقَ آدَمُ. وَالْقَوْلُ الثَّانِي: إِنَّهُ كَانَ مِنَ الْجِنِّ. قَالَ الْحَسَنُ: لَمْ يَكُنْ إِبْلِيسُ مِنَ الْمَلَائِكَةِ قَطُّ. وَقَالَ شَهْرُ بْنُ حَوْشَبٍ: كَانَ إِبْلِيسُ مِنَ الْجِنِّ الَّذِينَ طَرَدَتْهُمُ الْمَلَائِكَةُ، فَأَسَرَهُ بَعْضُ الْمَلَائِكَةِ فَذَهَبَ بِهِ إِلَى السَّمَاءِ. وَقَالَ سَعْدُ بْنُ مَسْعُودٍ: كَانَتِ الْمَلَائِكَةُ تَقَاتِلُ الْجِنَّ فَسُبِيَ إِبْلِيسُ، وَكَانَ صَغِيرًا، وَكَانَ مَعَ الْمَلَائِكَةِ يَتَعَبَّدُ مَعَهَا، فَلَمَّا أُمِرُوا أَنْ يَسْجُدُوا سَجَدُوا وَأَبَى إِبْلِيسُ  . وَرَوَى سَعِيدُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ إِبْلِيسُ اسْمُهُ عَزَازِيلَ، ثُمَّ إِبْلِيسَ بَعْدُ. وَقَالَ ابْنُ جُرَيْجٍ: كَانَ اسْمُ إِبْلِيسَ فِي السَّمَاءِ الْحَارِثَ. وَقَدْ رَوَى ثَوْرُ بْنُ يَزِيدَ، عَنْ خَالِدِ بْنِ مَعْدَانَ، قَالَ: خَلَقَ اللَّهُ إِبْلِيسَ مِنْ مَارِجٍ مِنْ نَارٍ، فَلَمَّا خُلِقَ عُلِّقَ فِي الْهَوَاءِ، فَقَالَ: يَا هَوَاءُ إِنْ كُنْتَ فَوْقِي فَارْفَعْنِي إِلَيْكَ، وَإِنْ كُنْتَ أَسْفَلَ مِنِّي فَأَهْبِطْنِي إِلَيْكَ. فَنُودِيَ: إِنَّ اللَّهَ بِكُلِّ مَكَانٍ وَمَعَ كُلِّ إِنْسٍ وَجَانٍّ، فَاصْطَكَّتْ أَسْنَانُهُ، وَخَرَجَ مِنْ فِيهِ شَرَرٌ خُلِقَ مِنْ كُلِّ شَرَرَةٍ شَيْطَانٌ مُخَلَّدٌ. وعَنْ سُفْيَانَ، قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى عَلَيْهِ السَّلَامُ إِنَّ أَوَّلَ مَنْ مَاتَ إِبْلِيسُ، وَذَلِكَ أَنَّهُ أَوَّلُ مَنْ عَصَانِي، وَأَنَا أَعُدُّ مَنْ عَصَانِي مِنَ الْمَوْتَى. وعَنْ قَتَادَةَ، قَالَ: لَمَّا أُهْبِطَ إِبْلِيسُ، قَالَ: يَا رَبِّ قَدْ لَعَنْتَهُ فَمَا عَمَلُهُ؟ قَالَ: السِّحْرُ، قَالَ: فَمَا قُرْآنُهُ، قَالَ: الشِّعْرُ، قَالَ: فَمَا كِتَابُهُ؟ قَالَ: الْوَشْمُ، قَالَ: فَمَا طَعَامُهُ؟ قَالَ: كُلُّ مَيْتَةٍ وَمَا لَمْ يُذْكُرِ اسْمُ اللَّهِ، قَالَ: فَمَا شَرَابُهُ؟ قَالَ: كُلُّ مُسْكِرٍ، قَالَ: فَأَيْنَ مَسْكَنُهُ؟ قَالَ: الْحَمَّامُ، قَالَ: فَأَيْنَ مَجْلِسُهُ؟ قَالَ: الْأَسْوَاقُ، قَالَ: فَمَا مُؤَذِّنُهُ؟ قَالَ: الْمِزْمَارُ، قَالَ: فَمَا مَصَائِدُهُ؟ قَالَ: النِّسَاءُ. قَالَ الْقُرَشِيُّ: بسنده عَنْ مُجَاهِدٍ، قَالَ: لِإِبْلِيسَ خَمْسَةٌ مِنْ وَلَدِهِ قَدْ جُعِلَ كُلُّ وَاحِدٍ مِنْهُمْ عَلَى شَيْءٍ مِنْ أَمْرِهِ، ثُمَّ سَمَّاهُمْ فَذَكَرَ بَتَرُو، وَالْأَعْوَرَ، وَمِسْوَطَ، وَدَاسِمَ، وَزَلَنْبُورَ. فَأَمَّا بَتَرَ فَهُوَ صَاحِبُ الْمُصِيبَاتِ الَّذِي يَأْمُرُ بِشَقِّ الْجُيُوبِ، وَلَطْمِ الْخُدُودِ، وَدَعْوَى الْجَاهِلِيَّةِ. وَأَمَّا الْأَعْوَرُ فَهُوَ صَاحِبُ الزِّنَا، يَأْمُرُ بِهِ وَيُزَيِّنُهُ. وَأَمَّا مِسْوَطُ فَهُوَ صَاحِبُ الْكَذِبِ الَّذِي يَسْمَعُ فَيُلْقِي فَيُخْبَرُهُ بِالْخَبَرِ فَيَذْهَبُ الرَّجُلُ إِلَى الْقَوْمِ فَيَقُولُ لَهُمْ: قَدْ رَأَيْتُ رَجُلًا أَعْرِفُ وَجْهَهُ، وَمَا أَدْرِي مَا اسْمُهُ حَدَّثَنِي بِكَذَا وَكَذَا، وَمَا هُوَ الْأَمْرُ. وَأَمَّا دَاسِمٌ فَهُوَ الَّذِي يَدْخُلُ إِلَى أَهْلِهِ يُرِيهِ الْعَيْبَ فِيهِمْ وَيُبْغِضُهُ عَلَيْهِمْ. وَأَمَّا زَلَنْبُورُ فَهُوَ صَاحِبُ السَّرْقَى الَّذِي يُرَكِّزُ رَايَتَهُ فِي السُّوقِ، وَلَا يَزَالُونَ مُلْتَطِمِينَ. وَقَالَ حَوْشَبُ بْنُ سَيْفٍ، قَالَ: اسْمُ الشَّيْطَانِ الَّذِي يَفْتِنُ النَّاسَ فِي الْأَسْوَاقِ فَنْحُوَاصُ. وَقَدْ رَوَى سَيْفٌ، عَنْ مُجَاهِدٍ أَنَّ إِبْلِيسَ نَكَحَ نَفْسَهُ فَبَاضَ خَمْسَ بَيْضَاتٍ، فَهُمْ أَوْلَادُهُ. وَهَذَا مِنْ أَبْعَدِ الْأَقْوَالِ. وَقَالَ عِكْرِمَةُ: مِنْ أَوْلَادِ إِبْلِيسَ الْقَعْقَاعُ. وعن أُبَيٍّ، عَنِ النَّبِيِّ ﷺ، قَالَ: "لِلْوُضُوءِ شَيْطَانٌ يُقَالُ لَهُ الْوَلْهَانُ، فَاتَّقُوهُ - أَوْ قَالَ: فَاحْذَرُوهُ"  . قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: وَقَدْ قِيلَ إِنَّ أَحَدَ الشَّيَاطِينَ يَجِيءُ فِي صُورَةِ طَائِرٍ يُقَالُ لَهُ الْقَرْقَصِيَّةُ يَخْفِقُ بِجَنَاحِهِ عَلَى عَيْنِ الرَّجُلِ الَّذِي يُقِرُّ عَلَى أَهْلِهِ الْفَاحِشَةَ فَلَا يُنْكِرُ بَعْدَ ذَلِكَ عَلَيْهَا. وَالْمَقْصُودُ أَنَّ الْجَانَّ خُلِقُوا مِنَ النَّارِ  ، وَهُمْ كَبَنِي آدَمَ يَأْكُلُونَ وَيَشْرَبُونَ وَيَتَنَاسَلُونَ، وَمِنْهُمُ الْمُؤْمِنُونَ وَمِنْهُمُ الْكَافِرُونَ كَمَا أَخْبَرَ تَعَالَى عَنْهُمْ فِي سُورَةِ الْجِنِّ، وَفِي قَوْلِهِ تَعَالَى: وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ وَمَنْ لَا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِنْ دُونِهِ أَوْلِيَاءُ أُولَئِكَ فِي ضَلَالٍ مُبِينٍ [ الْأَحْقَافِ: 29 - 32 ]. وَقَالَ تَعَالَى: قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنْتُمْ أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَدًا وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا وَأَنَّا ظَنَنَّا أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَنْ نُعْجِزَهُ هَرَبًا وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى آمَنَّا بِهِ فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ فَمَنْ أَسْلَمَ فَأُولَئِكَ تَحَرَّوْا رَشَدًا وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا وَأَنْ لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُمْ مَاءً غَدَقًا لِنَفْتِنَهُمْ فِيهِ وَمَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا [ الْجِنِّ: 1 - 17 ]. وَفِي بَعْضِ الْآثَارِ مِنْ جِنِّ بُصْرَى، وَأَنَّهُمْ مَرُّوا بِرَسُولِ اللَّهِ ﷺ وَهُوَ قَائِمٌ يُصَلِّي بِأَصْحَابِهِ بِبَطْنِ نَخْلَةٍ مِنْ أَرْضِ مَكَّةَ فَوَقَفُوا فَاسْتَمَعُوا لِقِرَاءَتِهِ، ثُمَّ اجْتَمَعَ بِهِمُ النَّبِيُّ ﷺ لَيْلَةً كَامِلَةً فَسَأَلُوهُ عَنْ أَشْيَاءَ أَمَرَهُمْ بِهَا وَنَهَاهُمْ عَنْهَا، وَسَأَلُوهُ الزَّادَ فَقَالَ: لَكُمْ كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ تَجِدُونَهُ أَوْفَرَ مَا يَكُونُ لَحْمًا، وَكُلُّ رَوْثَةٍ عَلَفٌ لِدَوَابِّكُمْ، وَنَهَى النَّبِيُّ ﷺ أَنْ يُسْتَنْجَى بِهِمَا. وَقَالَ: إِنَّهُمَا زَادُ إِخْوَانِكُمُ الْجِنِّ. وَنَهَى عَنِ الْبَوْلِ فِي السَّرَبِ ; لِأَنَّهَا مَسَاكِنُ الْجِنِّ، وَقَرَأَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ سُورَةَ " الرَّحْمَنِ " فَمَا جَعَلَ يَمُرُّ فِيهَا بِآيَةِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ. إِلَّا قَالُوا: وَلَا بِشَيْءٍ مِنْ آلَائِكَ رَبَّنَا نُكَذِّبُ، فَلَكَ الْحَمْدُ. وَقَدْ أَثْنَى عَلَيْهِمُ النَّبِيُّ ﷺ فِي ذَلِكَ لَمَّا قَرَأَ هَذِهِ السُّورَةَ عَلَى النَّاسِ فَسَكَتُوا فَقَالَ: الْجِنُّ كَانُوا أَحْسَنَ مِنْكُمْ رَدًّا مَا قَرَأْتُ عَلَيْهِمْ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالُوا: وَلَا بِشَيْءٍ مِنْ آلَائِكَ رَبَّنَا نُكَذِّبُ، فَلَكَ الْحَمْدُ. رَوَاهُ التِّرْمِذِيُّ، عَنْ جَابِرٍ، وَابْنِ جَرِيرٍ، وَالْبَزَّارِ، عَنِ ابْنِ عُمَرَ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي مُؤْمِنِي الْجِنِّ هَلْ يَدْخُلُونَ الْجَنَّةَ  أَوْ يَكُونُ جَزَاءُ طَائِعِهِمْ أَنْ لَا يُعَذَّبَ بِالنَّارِ فَقَطْ ؟ عَلَى قَوْلَيْنِ ; الصَّحِيحُ: أَنَّهُمْ يَدْخُلُونَ الْجَنَّةَ لِعُمُومِ الْقُرْآنِ، وَلِعُمُومِ قَوْلِهِ تَعَالَى: وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَيِ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ [ الرَّحْمَنِ: 46 - 47 ]. فَامْتَنَّ تَعَالَى عَلَيْهِمْ بِذَلِكَ فَلَوْلَا أَنَّهُمْ يَنَالُونَهُ لَمَا ذَكَرَهُ، وَعَدَّهُ عَلَيْهِمْ مِنَ النِّعَمِ، وَهَذَا وَحْدَهُ دَلِيلٌ مُسْتَقِلٌّ كَافٍ فِي الْمَسْأَلَةِ، وَاللَّهُ أَعْلَمُ.

    ✧ The Story of Iblīs—May God Curse Him—and the Beginning of His Affair Their first, their leader, and their chief is Iblīs. God—Exalted is He—had made his form beautiful, honored him, and given him dominion over the heaven of this world and the earth, as has been mentioned, and He also made him a keeper among the keepers of Paradise. But he grew arrogant toward his Lord, claimed lordship, and called those under his authority to worship him. So God—Exalted is He—transformed him into an accursed devil, disfigured his form, stripped him of what He had bestowed upon him, cursed him, and expelled him from His heavens in this world. Then He made his dwelling, and the dwelling of his followers in the Hereafter, the fire of Hell. We seek refuge in God—Exalted is He—from the fire of Hell, and we seek refuge in God—Exalted is He—from His wrath, and from regression after progress. Was Iblīs from the jinn or from the angels? The scholars differed as to whether he was from the jinn or from the angels, with two opinions. One of them: that he was from the angels and the greatest of them in tribe. And that among the angels there is a tribe called al-jinn, and he was one of them. He had authority over the heaven of this world, and he had authority over the earth, governing what lies between heaven and earth. He disobeyed, so God transformed him into an accursed devil. Al-Ḍaḥḥāk narrated, from Ibn ʿAbbās, who said: Iblīs was from a clan of the angelic clans called al-jinn, created from the fire of scorching wind (nār al-samūm) among the angels. All the angels were created from light except this clan. And the jinn mentioned in the Quran were created from a smokeless flame of fire (mārij min nār). The first to inhabit the earth were the jinn, and they caused corruption therein, shed blood, and killed one another. So God—Mighty and Majestic is He—sent Iblīs against them with an army of angels called al-jinn. Iblīs and those with him fought them until he drove them to the islands of the seas and the edges of the mountains. When he did that, he became conceited in himself and said: I have done something no one else has done. Al-Suddī said, on the authority of his teachers: Iblīs was over the dominion of the heaven of this world, and along with his dominion he was a keeper. Pride fell into his heart, and he said: God has not given us this except because of some merit over the angels. Abū Jaʿfar al-Ṭabarī related that Iblīs was sent as an arbiter to judge among the jinn on earth, and he judged among them with truth for a thousand years, so he was called a judge (ḥakam). Then pride entered him, so enmity and hatred were cast among those between whom he had judged until they fought each other. So God—Mighty and Majestic is He—sent upon them a fire that burned them. Then he ascended to heaven and remained with the angels worshiping God until Adam was created. The second opinion: that he was from the jinn. Al-Ḥasan said: Iblīs was never from the angels. Shahr b. Ḥawshab said: Iblīs was from the jinn whom the angels had expelled, and one of the angels captured him and took him up to heaven. Saʿd b. Masʿūd said: The angels used to fight the jinn, and Iblīs was taken captive while still small. He was with the angels, worshiping along with them. When they were commanded to prostrate, they prostrated, but Iblīs refused. Saʿīd b. Jubayr narrated, from Ibn ʿAbbās, who said: Iblīs's name was ʿAzāzīl, then later Iblīs. Ibn Jurayj said: Iblīs's name in heaven was al-Ḥārith. Thawr b. Yazīd narrated, from Khālid b. Maʿdān, who said: God created Iblīs from a smokeless flame of fire. When he was created, he was suspended in the air. He said: O air, if you are above me, raise me to you, and if you are below me, bring me down to you. Then it was called out: God is in every place and with every human and jinn. His teeth chattered, and sparks came out of his mouth. From every spark a devil was created, immortalized. From Sufyān, who said: God—Exalted is He—revealed to Moses ﷺ: The first to die is Iblīs. That is because he is the first who disobeyed Me, and I count those who disobey Me among the dead. From Qatādah, who said: When Iblīs was cast down, he said: O Lord, You have cursed him, so what is his work? He said: Magic. He said: What is his Quran? He said: Poetry. He said: What is his book? He said: Tattooing. He said: What is his food? He said: Every dead animal and that over which the name of God has not been mentioned. He said: What is his drink? He said: Every intoxicant. He said: Where is his dwelling? He said: The bathhouse. He said: Where is his gathering place? He said: The markets. He said: What is his call to prayer? He said: The reed pipe. He said: What are his snares? He said: Women. Al-Qurashī said, with his chain from Mujāhid, who said: Iblīs has five of his offspring, each of whom has been placed in charge of something of his affair. Then he named them and mentioned Batrū, al-Aʿwar, Miswaṭ, Dāsim, and Zalanbūr. As for Batrū, he is the one in charge of calamities, who commands the tearing of garments, slapping of cheeks, and the claims of the Age of Ignorance. As for al-Aʿwar, he is the one in charge of adultery, commanding it and making it attractive. As for Miswaṭ, he is the one in charge of lying. He listens, then conveys, so a man is told news, then he goes to a people and says to them: I saw a man whose face I know, but I do not know his name; he told me such and such, but that is not the matter. As for Dāsim, he is the one who enters a man's home to show him faults in his family and make him hate them. As for Zalanbūr, he is the one in charge of theft, who plants his banner in the market, and people keep jostling. Ḥawshab b. Sayf said: The name of the devil who tempts people in the markets is Fanḥūwāṣ. Sayf narrated, from Mujāhid, that Iblīs had intercourse with himself and laid five eggs, and they are his offspring. This is one of the farthest-fetched opinions. ʿIkrimah said: Among the offspring of Iblīs is al-Qaʿqāʿ. From Ubayy, from the Prophet ﷺ, who said: "For ablution there is a devil called al-Walhān, so beware of him—or he said: so be cautious of him." Abū al-Ḥusayn b. al-Munādī said: It has been said that one of the devils comes in the form of a bird called al-Qarqaṣiyyah, flapping its wings over the eye of a man who acknowledges indecency in his family and does not afterward object to it. The point is that the jinn were created from fire, and they are like the children of Adam: they eat, drink, and procreate. Among them are believers and disbelievers, as He—Exalted is He—informed about them in Sūrat al-Jinn, and in His saying—Exalted is He: And when We directed to you a group of jinn listening to the Quran. When they attended it, they said: Be silent. When it was finished, they returned to their people as warners. They said: O our people, we have heard a Book sent down after Moses, confirming what is before it, guiding to the truth and to a straight path. O our people, respond to God's caller and believe in him; He will forgive you some of your sins and protect you from a painful punishment. And whoever does not respond to God's caller cannot escape on earth, and he has no protectors besides Him. Those are in clear error [al-Aḥqāf: 29–32]. And He—Exalted is He—said: Say: It has been revealed to me that a group of jinn listened and said: We have heard a wonderful Quran, guiding to right conduct, so we have believed in it, and we will not associate anyone with our Lord. And He—exalted is the majesty of our Lord—has taken neither a consort nor a son. And our foolish one used to say outrageous things about God. And we thought that humans and jinn would never speak lies about God. And there were men among humans who sought refuge with men among the jinn, so they increased them in burden. And they thought, as you thought, that God would never send anyone. And we touched the heaven and found it filled with stern guards and meteors. And we used to sit there in positions for hearing, but whoever listens now finds a meteor lying in wait for him. And we do not know whether evil is intended for those on earth or their Lord intends for them right guidance. And among us are the righteous, and among us are less than that; we are of differing paths. And we thought that we could never escape God on earth, nor could we escape Him by flight. And when we heard the guidance, we believed in it. Whoever believes in his Lord need not fear loss or burden. And among us are Muslims, and among us are the unjust. Whoever submits, those have sought right guidance. As for the unjust, they will be firewood for Hell. And if they had remained upright on the path, We would have given them abundant water to drink, to test them thereby. Whoever turns away from the remembrance of his Lord, He will cause him to enter an arduous punishment [al-Jinn: 1–17]. In some traditions, they were from the jinn of Buṣrā, and they passed by the Messenger of God ﷺ while he was standing praying with his companions at the bottom of Nakhlah in the land of Makkah. They stopped and listened to his recitation. Then the Prophet ﷺ met with them for a full night, and they asked him about things he commanded them and forbade them, and they asked him for provision. He said: For you is every bone over which the name of God has been mentioned; you will find it as full of meat as it can be, and every piece of dung is fodder for your riding beasts. The Prophet ﷺ forbade using these two for cleansing after relieving oneself, and said: They are the provision of your brothers among the jinn. He also forbade urinating into holes, because they are the dwellings of the jinn. The Messenger of God ﷺ recited to them Sūrat al-Raḥmān, and whenever he passed by the verse: So which of the favors of your Lord will you two deny? they said: None of Your favors, our Lord, do we deny, so to You belongs praise. The Prophet ﷺ praised them for that when he recited this surah to the people and they remained silent. He said: The jinn were better in responding than you. I did not recite to them: So which of the favors of your Lord will you two deny? without them saying: None of Your favors, our Lord, do we deny, so to You belongs praise. This was narrated by al-Tirmidhī, from Jābir, and Ibn Jarīr and al-Bazzār, from Ibn ʿUmar. The scholars differed as to whether the believing jinn will enter Paradise, or whether the reward of their obedient ones is only that they will not be punished with the Fire, with two opinions. The correct one is that they will enter Paradise, because of the general meaning of the Quran and the general meaning of His saying—Exalted is He: And for him who fears the standing before his Lord are two gardens. So which of the favors of your Lord will you two deny? [al-Raḥmān: 46–47]. He—Exalted is He—bestowed that favor upon them, and had they not attained it, He would not have mentioned it or counted it among His blessings upon them. This alone is an independent and sufficient proof in the matter, and God knows best.

39. Tarikh (al-Tabari) 39No grade recorded

    وَأَمَّا كَافِرُو الْجِنِّ فَمِنْهُمُ الشَّيَاطِينُ، وَمُقَدِّمُهُمُ الْأَكْبَرُ إِبْلِيسُ عَدُوُّ آدَمَ أَبِي الْبَشَرِ، وَقَدْ سَلَّطَهُ هُوَ وَذُرِّيَّتَهُ عَلَى آدَمَ وَذُرِّيَّتِهِ، وَتَكَفَّلَ اللَّهُ عَزَّ وَجَلَّ بِعِصْمَةٍ مَنْ آمَنَ بِهِ وَصَدَّقَ رُسُلَهَ، وَاتَّبَعَ شَرْعَهُ مِنْهُمْ، كَمَا قَالَ: إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلًا [ الْإِسْرَاءِ: 65 ]. وَقَالَ تَعَالَى: وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقًا مِنَ الْمُؤْمِنِينَ وَمَا كَانَ لَهُ عَلَيْهِمْ مِنْ سُلْطَانٍ إِلَّا لِنَعْلَمَ مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ وَرَبُّكَ عَلَى كُلِّ شَيْءٍ حَفِيظٌ [ سَبَأِ: 20 - 21 ]. وَقَالَ تَعَالَى: يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ [ الْأَعْرَافِ: 27 ]. وَقَالَ: وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَأٍ مَسْنُونٍ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ أَبَى أَنْ يَكُونَ مَعَ السَّاجِدِينَ قَالَ يَا إِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ قَالَ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصَالٍ مِنْ حَمَأٍ مَسْنُونٍ قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ قَالَ رَبِّ فَأَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ قَالَ هَذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ لَهَا سَبْعَةُ أَبْوَابٍ لِكُلِّ بَابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ [ الْحِجْرِ: 28 - 44 ]. وَقَدْ ذَكَرَ تَعَالَى هَذِهِ الْقِصَّةَ فِي سُورَةِ الْبَقَرَةِ، وَفِي الْأَعْرَافِ، وَهَاهُنَا، وَفِي سُورَةِ سُبْحَانَ، وَفِي سُورَةِ طه، وَفِي سُورَةِ ص وَالْمَقْصُودُ أَنَّ إِبْلِيسَ أَنْظَرَهُ اللَّهُ، وَأَخَّرَهُ إِلَى يَوْمِ الْقِيَامَةِ ; مِحْنَةً لِعِبَادِهِ، وَاخْتِبَارًا مِنْهُ لَهُمْ، كَمَا قَالَ تَعَالَى: وَمَا كَانَ لَهُ عَلَيْهِمْ مِنْ سُلْطَانٍ إِلَّا لِنَعْلَمَ مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ وَرَبُّكَ عَلَى كُلِّ شَيْءٍ حَفِيظٌ [ سَبَأِ: 21 ]. وَقَالَ تَعَالَى: وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ وَأُدْخِلَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيهَا سَلَامٌ [ إِبْرَاهِيمَ: 22 - 23 ]. فَإِبْلِيسُ لَعَنَهُ اللَّهُ حَيٌّ الْآنَ، مُنْظَرٌ إِلَى يَوْمِ الْقِيَامَةِ بِنَصِّ الْقُرْآنِ، وَلَهُ عَرْشٌ عَلَى وَجْهِ الْبَحْرِ، وَهُوَ جَالِسٌ عَلَيْهِ، وَيَبْعَثُ سَرَايَاهُ يُلْقُونَ بَيْنَ النَّاسِ الشَّرَّ وَالْفِتَنَ. وَقَدْ قَالَ اللَّهُ تَعَالَى: إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا [ النِّسَاءِ: 76 ].

    ✧ As for the disbelievers among the jinn, among them are the devils (shayāṭīn), and their foremost and greatest is Iblīs, the enemy of Adam, the father of mankind. He (Allah) has given him and his progeny power over Adam and his progeny, and Allah, Mighty and Majestic, has guaranteed the protection of those among them who believe in Him, affirm His messengers, and follow His law, as He said: "Indeed, My servants—you have no authority over them. And sufficient is your Lord as a Disposer of affairs" [al-Isrāʾ: 65]. And the Exalted said: "And indeed Iblīs proved his assumption true about them, and they followed him, except for a party of the believers. And he had no authority over them except [it was] so that We might make evident those who believe in the Hereafter from those who are in doubt thereof. And your Lord is Guardian over all things" [Sabaʾ: 20–21]. And the Exalted said: "O children of Adam, let not Satan tempt you as he brought your parents out of Paradise, stripping them of their garments to show them their private parts. Indeed, he sees you—he and his tribe—from where you do not see them. Indeed, We have made the devils allies of those who do not believe" [al-Aʿrāf: 27]. And He said: "And [mention] when your Lord said to the angels, 'I am creating a human being from clay, from molded mud. So when I have proportioned him and breathed into him of My spirit, fall down prostrating to him.' Then the angels prostrated, all of them together, except Iblīs; he refused to be with those who prostrated. He said, 'O Iblīs, what is [the matter] with you that you are not with those who prostrate?' He said, 'Never would I prostrate to a human being whom You created from clay, from molded mud.' He said, 'Then get out of it, for indeed you are accursed. And indeed upon you is the curse until the Day of Recompense.' He said, 'My Lord, then reprieve me until the Day they are resurrected.' He said, 'Then indeed, you are of those reprieved until the Day of the time well-known.' He said, 'My Lord, because You have led me astray, I will surely make [disobedience] attractive to them on earth, and I will mislead them all, except, among them, Your chosen servants.' He said, 'This is a path [leading] straight to Me. Indeed, My servants—you have no authority over them, except those who follow you of the deviators. And indeed, Hell is the promised place for them all. It has seven gates; for every gate is of them a portion designated'" [al-Ḥijr: 28–44]. He (the Exalted) has mentioned this story in Sūrat al-Baqarah, in al-Aʿrāf, here (in al-Ḥijr), in Sūrat Subḥān (al-Isrāʾ), in Sūrat Ṭā Hā, and in Sūrat Ṣād. The point is that Allah granted Iblīs respite and delayed him until the Day of Resurrection, as a trial for His servants and a test from Him for them, as the Exalted said: "And he had no authority over them except so that We might make evident those who believe in the Hereafter from those who are in doubt thereof. And your Lord is Guardian over all things" [Sabaʾ: 21]. And the Exalted said: "And Satan will say when the matter has been decided, 'Indeed, Allah promised you a promise of truth, and I promised you and betrayed you. And I had no authority over you except that I invited you, and you responded to me. So do not blame me, but blame yourselves. I cannot be your aider, nor can you be my aiders. Indeed, I disbelieved in your association of me [with Allah] before. Indeed, the wrongdoers will have a painful punishment.' And those who believed and did righteous deeds will be admitted to gardens beneath which rivers flow, abiding therein forever by permission of their Lord. Their greeting therein will be 'Peace'" [Ibrāhīm: 22–23]. Thus Iblīs, may Allah curse him, is alive now, granted respite until the Day of Resurrection by the explicit text of the Qurʾān, and he has a throne on the face of the sea, and he sits upon it, and he dispatches his troops who cast evil and trials among people. Allah the Exalted has said: "Indeed, the plot of Satan is ever weak" [al-Nisāʾ: 76].

40. Tarikh (al-Tabari) 40No grade recorded

    قَالَ النَّبِيُّ ﷺ لِابْنِ صَيَّادٍ: مَا تَرَى ؟ قَالَ: أَرَى عَرْشًا عَلَى الْمَاءِ. فَقَالَ لَهُ النَّبِيُّ ﷺ: اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَكَ. فَعَرَفَ أَنَّ مَادَّةَ مُكَاشَفَتِهِ الَّتِي كَاشَفَهُ بِهَا شَيْطَانِيَّةٌ مُسْتَمَدَّةٌ مِنْ إِبْلِيسَ الَّذِي هُوَ يُشَاهِدُ عَرْشَهُ عَلَى الْبَحْرِ، وَلِهَذَا قَالَ لَهُ اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَكَ. أَيْ: لَنْ تُجَاوِزَ قِيمَتَكَ الدَّنِيَّةَ الْخَسِيسَةَ الْحَقِيرَةَ. وَالدَّلِيلُ عَلَى أَنَّ عَرْشَ إِبْلِيسَ عَلَى الْبَحْرِ  الْحَدِيثُ الَّذِي رَوَاهُ الْإِمَامُ أَحْمَدُ بسنده عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِابْنٍ صَائِدٍ: مَا تَرَى ؟ قَالَ: أَرَى عَرْشًا عَلَى الْمَاءِ. أَوْ قَالَ: عَلَى الْبَحْرِ حَوْلَهُ حَيَّاتٌ. قَالَ ﷺ: ذَاكَ عَرْشُ إِبْلِيسَ. وَرَوَى الْإِمَامُ أَحْمَدُ بسنده عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الشَّيْطَانَ قَدْ يَئِسَ أَنْ يَعْبُدَهُ الْمُصَلُّونَ، وَلَكِنْ فِي التَّحْرِيشِ بَيْنَهُمْ. وَرَوَى الْإِمَامُ مُسْلِمٌ بسنده عَنْ جَابِرٍ، عَنِ النَّبِيِّ ﷺ قَالَ: إِنَّ الشَّيْطَانَ يَضَعُ عَرْشَهُ عَلَى الْمَاءِ، ثُمَّ يَبْعَثُ سَرَايَاهُ فِي النَّاسِ فَأَقْرَبُهُمْ عِنْدَهُ مَنْزِلَةً أَعْظَمُهُمْ عِنْدَهُ فِتْنَةً يَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا زِلْتُ بِفُلَانٍ حَتَّى تَرَكْتُهُ وَهُوَ يَقُولُ كَذَا وَكَذَا. فَيَقُولُ إِبْلِيسُ: لَا وَاللَّهِ، مَا صَنَعْتَ شَيْئًا. وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا تَرَكْتُهُ حَتَّى فَرَّقْتُ بَيْنَهُ وَبَيْنَ أَهْلِهِ. قَالَ: فَيُقَرِّبُهُ وَيُدْنِيهِ وَيَلْتَزِمُهُ، وَيَقُولُ: نَعَمْ أَنْتَ. يُرْوَى بِفَتْحِ النُّونِ بِمَعْنَى: نَعَمْ أَنْتَ ذَاكَ الَّذِي تَسْتَحِقُّ الْإِكْرَامَ. وَبِكَسْرِهَا أَيْ: نِعْمَ مِنْكَ. وَقَدِ اسْتَدَلَّ بِهِ بَعْضُ النُّحَاةِ عَلَى جَوَازِ كَوْنِ فَاعِلِ نَعَمْ مُضْمَرًا، وَهُوَ قَلِيلٌ وَاخْتَارَ شَيْخُنَا الْحَافِظُ أَبُو الْحَجَّاجِ الْأَوَّلَ، وَرَجَّحَهُ، وَوَجَّهَهُ بِمَا ذَكَرْنَاهُ، وَاللَّهُ أَعْلَمُ. وَقَدْ أَوْرَدْنَا هَذَا الْحَدِيثَ عِنْدَ قَوْلِهِ تَعَالَى: مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ [ الْبَقَرَةِ: 102 ]. يَعْنِي: أَنَّ السِّحْرَ الْمُتَلَقَّى عَنِ الشَّيَاطِينِ مِنَ الْإِنْسِ وَالْجِنِّ يُتَوَصَّلُ بِهِ إِلَى التَّفْرِقَةِ بَيْنَ الْمُتَآلِفِينَ غَايَةَ التَّآلُفِ الْمُتَوَادِّينَ الْمُتَحَابِّينَ، وَلِهَذَا يَشْكُرُ إِبْلِيسُ سَعْيَ مَنْ كَانَ السَّبَبَ فِي ذَلِكَ، فَالَّذِي ذَمَّهُ اللَّهُ يَمْدَحُهُ، وَالَّذِي يَغْضَبُ اللَّهُ يُرْضِيهِ عَلَيْهِ لَعْنَةُ اللَّهِ، وَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ سُورَتَيِ الْمُعَوِّذَتَيْنِ مُطَّرِدَةً لِأَنْوَاعِ الشَّرِّ وَأَسْبَابِهِ وَغَايَاتِهِ، وَلَا سِيَّمَا سُورَةُ: قُلْ أَعُوَذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ إِلَهِ النَّاسِ مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ مِنَ الْجِنَّةِ وَالنَّاسِ. وَثَبَتَ فِي الصَّحِيحَيْنِ، عَنْ أَنَسٍ، وَفِي صَحِيحِ الْبُخَارِيِّ، عَنْ صَفِيَّةَ بِنْتِ حُيَيٍّ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّمِ. وَقَالَ الْحَافِظُ أَبُو يَعْلَى الْمَوْصِلِيُّ وعَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الشَّيْطَانَ وَاضِعٌ خَطْمَهُ عَلَى قَلْبِ ابْنِ آدَمَ فَإِنْ ذَكَرَ اللَّهَ خَنَسَ، وَإِنْ نَسِيَ الْتَقَمَ قَلْبَهُ فَذَلِكَ الْوَسْوَاسُ الْخَنَّاسُ. وَلَمَّا كَانَ ذِكْرُ اللَّهِ مَطَرَدَةً لِلشَّيْطَانِ عَنِ الْقَلْبِ كَانَ فِيهِ تَذْكَارٌ لِلنَّاسِي، كَمَا قَالَ تَعَالَى: وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ [ الْكَهْفِ: 24 ]. وَقَالَ فَتَى مُوسَى: وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ [ الْكَهْفِ: 63 ]. وَقَالَ تَعَالَى: فَأَنْسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ [ يُوسُفَ: 42 ]. يَعْنِي السَّاقِي لَمَّا قَالَ لَهُ يُوسُفُ: اذْكُرْنِي عِنْدَ رَبِّكَ. نَسِيَ السَّاقِي أَنْ يَذْكُرَهُ لِرَبِّهِ يَعْنِي مَوْلَاهُ الْمَلِكَ. وَكَانَ هَذَا النِّسْيَانُ مِنَ الشَّيْطَانِ، فَلَبِثَ يُوسُفُ فِي السِّجْنِ بِضْعَ سِنِينَ، وَلِهَذَا قَالَ بَعْدَهُ: وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ [ يُوسُفَ: 45 ]. أَيْ: تَذَكَّرَ قَوْلَ يُوسُفَ لَهُ: اذْكُرْنِي عِنْدَ رَبِّكَ. بَعْدَ مُدَّةٍ وَقُرِئَ: " بَعْدَ أَمَهٍ " أَيْ نِسْيَانٍ، وَهَذَا الَّذِي قُلْنَا مِنْ أَنَّ النَّاسِيَ هُوَ السَّاقِي هُوَ الصَّوَابُ مِنَ الْقَوْلَيْنِ، بسنده عَنْ عَاصِمٍ سَمِعْتُ أَبَا تَمِيمَةَ يُحَدِّثُ عَنْ رَدِيفِ رَسُولِ اللَّهِ ﷺ قَالَ: عَثَرَ بِالنَّبِيِّ ﷺ حِمَارُهُ فَقُلْتُ: تَعِسَ الشَّيْطَانُ. فَقَالَ النَّبِيُّ ﷺ: لَا تَقُلْ تَعِسَ الشَّيْطَانُ، فَإِنَّكَ إِذَا قُلْتَ: تَعِسَ الشَّيْطَانُ تَعَاظَمَ، وَقَالَ: بِقُوَّتِي صَرَعْتُهُ. وَإِذَا قُلْتَ: بِسْمِ اللَّهِ. تَصَاغَرَ حَتَّى يَصِيرَ مِثْلَ الذُّبَابِ. تَفَرَّدَ بِهِ أَحْمَدُ، وَهُوَ إِسْنَادٌ جَيِّدٌ. وَقَالَ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ:إِنَّ أَحَدَكُمْ إِذَا كَانَ فِي الْمَسْجِدِ جَاءَ الشَّيْطَانُ فَأَبَسَّ بِهِ كَمَا يَبُسُّ الرَّجُلُ بِدَابَّتِهِ فَإِذَا سَكَنَ لَهُ زَنَقَهُ أَوْ أَلْجَمَهُ. قَالَ أَبُو هُرَيْرَةَ: وَأَنْتُمْ تَرَوْنَ ذَلِكَ ; أَمَّا الْمَزْنُوقُ فَتَرَاهُ مَائِلًا كَذَا لَا يَذْكُرُ اللَّهَ، وَأَمَّا الْمُلْجِمُ فَفَاتِحٌ فَاهُ لَا يَذْكُرُ اللَّهَ عَزَّ وَجَلَّ تَفَرَّدَ بِهِ أَحْمَدُ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: الْعَيْنُ حَقٌّ وَيَحْضُرُهَا الشَّيْطَانُ وَحَسَدُ ابْنِ آدَمَ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ إِنِّي أُحَدِّثُ نَفْسِي بِالشَّيْءِ ; لَأَنَّ أَخِرَّ مِنَ السَّمَاءِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَكَلَّمَ بِهِ. فَقَالَ النَّبِيُّ ﷺ: اللَّهُ أَكْبَرُ الْحَمْدُ لِلَّهِ الَّذِي رَدَّ كَيْدَهُ إِلَى الْوَسْوَسَةِ. وَرَوَاهُ أَبُو دَاوُدَ، وَالنَّسَائِيُّ مِنْ حَدِيثِ مَنْصُورٍ، زَادَ النَّسَائِيُّ: وَالْأَعْمَشُ، كِلَاهُمَا عَنْ ذَرٍّ بِهِ. الاستعاذة من الشيطان وَقَالَ الْبُخَارِيُّ بسنده عن أَبي هُرَيْرَةَ قَالَ رَسُولُ اللَّهِ ﷺ: يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ: مَنْ خَلَقَ كَذَا ؟ مَنْ خَلَقَ كَذَا ؟ حَتَّى يَقُولَ: مَنْ خَلَقَ رَبَّكَ ؟ فَإِذَا بَلَغَهُ فَلْيَسْتَعِذْ بِاللَّهِ، وَلِيَنْتَهِ. وَقَدْ قَالَ اللَّهُ تَعَالَى: إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ [ الْأَعْرَافِ: 201 ]. وَقَالَ تَعَالَى: وَقُلْ رَبِّ أَعُوَذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ [ الْمُؤْمِنُونَ: 97 - 98 ]. وَقَالَ تَعَالَى: وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ [ الْأَعْرَافِ: 200 ]. وَقَالَ تَعَالَى: فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ [ النَّحْلِ: 98 - 100 ]. وَرَوَى الْإِمَامُ أَحْمَدُ، وَأَهْلُ السُّنَنِ مِنْ حَدِيثِ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ يَقُولُ: أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ، وَنَفْخِهِ، وَنَفْثِهِ. وَتَفْسِيرُهُ فِي الْحَدِيثِ: فَهَمْزُهُ الْمَوْتَةُ، وَهُوَ الْخَنْقُ الَّذِي هُوَ الصَّرْعُ، وَنَفْخُهُ الْكِبْرُ، وَنَفْثُهُ الشِّعْرُ. وَثَبَتَ فِي الصَّحِيحَيْنِ، عَنْ أَنَسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ إِذَا دَخَلَ الْخَلَاءَ قَالَ: أَعُوذُ بِاللَّهِ مِنَ الْخُبْثِ وَالْخَبَائِثِ. قَالَ كَثِيرٌ مِنَ الْعُلَمَاءِ: اسْتَعَاذَ مِنْ ذُكْرَانِ الشَّيَاطِينِ وَإِنَاثِهِمْ. وَرَوَى الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَنْ أَتَى الْغَائِطَ فَلْيَسْتَتِرْ، فَإِنْ لَمْ يَجِدْ إِلَّا أَنْ يَجْمَعَ كَثِيبًا فَلْيَسْتَدْبِرْهُ، فَإِنَّ الشَّيْطَانَ يَلْعَبُ بِمَقَاعِدِ بَنِي آدَمَ، مَنْ فَعَلَ فَقَدْ أَحْسَنَ، وَمَنْ لَا، فَلَا حَرَجَ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ عَدِيِّ بْنِ ثَابِتٍ قَالَ: قَالَ: سُلَيْمَانُ بْنُ صُرَدٍ اسْتَبَّ رَجُلَانِ عِنْدَ النَّبِيِّ ﷺ، وَنَحْنُ عِنْدَهُ جُلُوسٌ فَأَحَدُهُمَا يَسُبُّ صَاحِبَهُ مُغْضَبًا قَدِ احْمَرَّ وَجْهُهُ فَقَالَ النَّبِيُّ ﷺ: " إِنِّي لَأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ ". فَقَالُوا لِلرَّجُلِ: أَلَا تَسْمَعُ مَا يَقُولُ النَّبِيُّ ﷺ ! فَقَالَ: إِنِّي لَسْتُ بِمَجْنُونٍ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عُمَرَ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَا يَأْكُلُ أَحَدُكُمْ بِشِمَالِهِ وَلَا يَشْرَبُ بِشِمَالِهِ، فَإِنَّ الشَّيْطَانَ يَأْكُلُ بِشِمَالِهِ وَيَشْرَبُ بِشِمَالِهِ. وَرَوَى الْإِمَامُ أَحْمَدُ بسنده عَنْ عَائِشَةَ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: مَنْ أَكَلَ بِشِمَالِهِ أَكَلَ مَعَهُ الشَّيْطَانُ، وَمَنْ شَرِبَ بِشِمَالِهِ شَرِبَ مَعَهُ الشَّيْطَانُ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده أَبِي زِيَادٍ الطَّحَّانِ سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: عَنِ النَّبِيِّ ﷺ أَنَّهُ رَأَى رَجُلًا يَشْرَبُ قَائِمًا، فَقَالَ لَهُ: " قِهْ ". قَالَ: لِمَ ؟ قَالَ: " أَيَسُرُّكَ أَنْ يَشْرَبَ مَعَكَ الْهِرُّ ؟ ". قَالَ: لَا. قَالَ: " فَإِنَّهُ قَدْ شَرِبَ مَعَكَ مَنْ هُوَ شَرُّ مِنْهُ الشَّيْطَانُ ". وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي الزُّبَيْرِ أَنَّهُ سَأَلَ جَابِرًا: سَمِعْتُ النَّبِيَّ ﷺ قَالَ: إِذَا دَخَلَ الرَّجُلُ بَيْتَهُ فَذَكَرَ اسْمَ اللَّهِ حِينَ يَدْخُلُ وَحِينَ يَطْعَمُ، قَالَ الشَّيْطَانُ لَا مَبِيتَ لَكُمْ وَلَا عَشَاءَ هَاهُنَا. وَإِنْ دَخَلَ وَلَمْ يَذْكُرِ اسْمَ اللَّهِ عِنْدَ دُخُولِهِ، قَالَ: أَدْرَكْتُمُ الْمَبِيتَ. وَإِنْ لَمْ يَذْكُرِ اسْمَ اللَّهِ عِنْدَ طَعَامِهِ، قَالَ: أَدْرَكْتُمُ الْمَبِيتَ وَالْعَشَاءَ. قَالَ: نَعَمْ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا طَلَعَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلَاةَ حَتَّى تَبْرُزَ، وَإِذَا غَابَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلَاةَ حَتَّى تَغِيبَ، وَلَا تَحَيَّنُوا بِصَلَاتِكُمْ طُلُوعَ الشَّمْسِ وَلَا غُرُوبَهَا، فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنَيِ الشَّيْطَانِ أَوِ الشَّيَاطِينِ. " لَا أَدْرِي أَيَّ ذَلِكَ " قَالَ هِشَامٌ. وَقَالَ الْبُخَارِيُّ بسنده عن عَنِ ابْنِ عُمَرَ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ يُشِيرُ إِلَى الْمَشْرِقِ، فَقَالَ: هَا إِنَّ الْفِتْنَةَ هَاهُنَا، إِنَّ الْفِتْنَةَ هَاهُنَا، مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ. مجلس الشيطان وَفِي السُّنَنِ أَنَّ رَسُولَ اللَّهِ ﷺ نَهَى أَنْ يَجْلِسَ بَيْنَ الشَّمْسِ وَالظِّلِّ. وَقَالَ إِنَّهُ مَجْلِسُ الشَّيْطَانِ. وَقَدْ ذَكَرُوا فِي هَذَا مَعَانِي ; مِنْ أَحْسَنِهَا أَنَّهُ لَمَّا كَانَ الْجُلُوسُ فِي مِثْلِ هَذَا الْمَوْضِعِ فِيهِ تَشْوِيهٌ بِالْخِلْقَةِ فِيمَا يَرَى كَانَ يُحِبُّهُ الشَّيْطَانُ ; لِأَنَّ خِلْقَتَهُ فِي نَفْسِهِ مُشَوَّهَةٌ وَهَذَا مُسْتَقِرٌّ فِي الْأَذْهَانِ، وَلِهَذَا قَالَ تَعَالَى: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ [ الصَّافَّاتِ: 65 ]. الصَّحِيحُ أَنَّهُمُ الشَّيَاطِينُ لَا ضَرْبٌ مِنَ الْحَيَّاتِ كَمَا زَعَمَهُ مَنْ زَعْمَهُ مِنَ الْمُفَسِّرِينَ، وَاللَّهُ أَعْلَمُ. فَإِنَّ النُّفُوسَ مَغْرُوزٌ فِيهَا قُبْحُ الشَّيَاطِينِ، وَحُسْنُ خُلُقِ الْمَلَائِكَةِ، وَإِنْ لَمْ يُشَاهِدُوا، وَلِهَذَا قَالَ تَعَالَى: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ، وَقَالَ النِّسْوَةُ لَمَّا شَاهَدْنَ جَمَالَ يُوسُفَ: حَاشَ لِلَّهِ مَا هَذَا بَشَرًا إِنْ هَذَا إِلَّا مَلَكٌ كَرِيمٌ [ يُوسُفَ: 45 ]. وَقَالَ الْبُخَارِيُّ بسنده عَنْ جَابِرٍ، عَنِ النَّبِيِّ ﷺ قَالَ: إِذَا اسْتَجْنَحَ أَوْ كَانَ جُنْحُ اللَّيْلِ فَكُفُّوا صِبْيَانَكُمْ فَإِنَّ الشَّيَاطِينَ تَنْتَشِرُ حِينَئِذٍ فَإِذَا ذَهَبَ سَاعَةٌ مِنَ الْعِشَاءِ فَخَلُّوهُمْ، وَأَغْلِقْ بَابَكَ وَاذْكُرِ اسْمَ اللَّهِ، وَأَطْفِئْ مِصْبَاحَكَ وَاذْكُرِ اسْمَ اللَّهِ، وَأَوْكِ سِقَاءَكَ وَاذْكُرِ اسْمَ اللَّهِ، وَخَمِّرْ إِنَاءَكَ وَاذْكُرِ اسْمَ اللَّهِ، وَلَوْ تَعْرُضُ عَلَيْهِ شَيْئًا. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: أَغْلِقُوا أَبْوَابَكُمْ، وَخَمِّرُوا آنِيَتَكُمْ، وَأَوْكُوا أَسْقِيَتَكُمْ، وَأَطْفِئُوا سُرُجَكُمْ فَإِنَّ الشَّيْطَانَ لَا يَفْتَحُ بَابًا مُغْلَقًا، وَلَا يَكْشِفُ غِطَاءً، وَلَا يَحِلُّ وِكَاءً، وَإِنَّ الْفُوَيْسِقَةَ تُضْرِمُ الْبَيْتَ عَلَى أَهْلِهِ. يَعْنِي الْفَأْرَةَ. وَقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ: اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنِي. فَإِنْ كَانَ بَيْنَهُمَا وَلَدٌ لَمْ يَضُرَّهُ الشَّيْطَانُ، وَلَمْ يُسَلَّطْ عَلَيْهِ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأْسِ أَحَدِكُمْ إِذَا هُوَ نَامَ ثَلَاثَ عُقَدٍ ; يَضْرِبُ عَلَى كُلِّ عُقْدَةٍ مَكَانَهَا، عَلَيْكَ لَيْلٌ طَوِيلٌ فَارْقُدْ. فَإِنِ اسْتَيْقَظَ فَذَكَرَ اللَّهَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ تَوَضَّأَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ صَلَّى انْحَلَّتْ عُقَدُهُ كُلُّهَا، فَأَصْبَحَ نَشِيطًا طَيِّبَ النَّفْسِ، وَإِلَّا أَصْبَحَ خَبِيثَ النَّفْسِ كَسْلَانَ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: إِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ مَنَامِهِ فَتَوَضَّأَ فَلْيَسْتَنْثِرْ ثَلَاثًا، فَإِنَّ الشَّيْطَانَ يَبِيتُ عَلَى خَيْشُومِهِ  . وَقَالَ الْبُخَارِيُّ بسنده عَنْ عَبْدِ اللَّهِ قَالَ: ذُكِرَ عِنْدَ النَّبِيِّ ﷺ رَجُلٌ نَامَ لَيْلَهُ حَتَّى أَصْبَحَ. قَالَ: ذَاكَ رَجُلٌ بَالَ الشَّيْطَانُ فِي أُذُنَيْهِ " أَوْ قَالَ: " فِي أُذُنِهِ. بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا نُودِيَ بِالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ وَلَهُ ضُرَاطٌ، فَإِذَا قُضِيَ أَقْبَلَ، فَإِذَا ثُوِّبَ بِهَا أَدْبَرَ، فَإِذَا قُضِيَ أَقْبَلَ حَتَّى يَخْطُرَ بَيْنَ الْإِنْسَانِ وَقَلْبِهِ، فَيَقُولُ: اذْكُرْ كَذَا وَكَذَا. حَتَّى لَا يَدْرِيَ أَثْلَاثًا صَلَّى أَمْ أَرْبَعًا ؟ فَإِذَا لَمْ يَدْرِ أَثْلَاثًا صَلَّى أَمْ أَرْبَعًا، سَجَدَ سَجْدَتَيِ السَّهْوِ. وَقَالَ أَحْمَدُ بسنده عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ ﷺ كَانَ يَقُولُ: رَاصُّوا صُفُوفَكُمْ، وَقَارِبُوا بَيْنَهَا، وَحَاذُوا بَيْنَ الْأَعْنَاقِ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنِّي لِأَرَى الشَّيْطَانُ يَدْخُلُ مِنْ خَلَلِ الصَّفِّ كَأَنَّهُ الْحَذْفُ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي سَعِيدٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا مَرَّ بَيْنَ يَدَيْ أَحَدِكُمْ شَيْءٌ فَلْيَمْنَعْهُ، فَإِنْ أَبَى فَلْيَمْنَعْهُ، فَإِنْ أَبَى فَلْيُقَاتِلْهُ، فَإِنَّمَا هُوَ شَيْطَانٌ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ أَنَّهُ صَلَّى صَلَاةً فَقَالَ: إِنَّ الشَّيْطَانَ عَرَّضَ لِي فَشَدَّ عَلَيَّ لِقَطْعِ الصَّلَاةِ عَلَيَّ، فَأَمْكَنَنِي اللَّهُ مِنْهُ. وَلَفْظُ الْبُخَارِيِّ عِنْدَ تَفْسِيرِ قَوْلِهِ تَعَالَى إِخْبَارًا عَنْ سُلَيْمَانَ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي إِنَّكَ أَنْتَ الْوَهَّابُ [ ص: 35 ].

    ✧ The Prophet ﷺ said to Ibn Ṣayyād: “What do you see?” He said: “I see a throne upon the water.” The Prophet ﷺ said to him: “Be off! You will never surpass your measure.” Thus he knew that the substance of his unveiling by which he unveiled was satanic, derived from Iblīs, who beholds his throne upon the sea, and for this reason he said to him: “Be off! You will never surpass your measure,” that is, you will never exceed your lowly, base, contemptible worth. The evidence that the throne of Iblīs is upon the sea is the ḥadīth narrated by Imām Aḥmad with his chain from Jābir b. ʿAbd Allāh, who said: The Messenger of Allah ﷺ said to Ibn Ṣayyād: “What do you see?” He said: “I see a throne upon the water,” or he said: “upon the sea, around it serpents.” He ﷺ said: “That is the throne of Iblīs.” Imām Aḥmad narrated with his chain from Jābir b. ʿAbd Allāh, who said: The Messenger of Allah ﷺ said: “Indeed Satan has despaired that the worshippers should worship him, but [he persists] in stirring up enmity among them.” Imām Muslim narrated with his chain from Jābir, from the Prophet ﷺ, who said: “Indeed Satan places his throne upon the water, then sends out his detachments among the people. The nearest of them to him in station is the greatest of them in temptation. One of them comes and says: ‘I did not cease with so-and-so until I left him saying such and such.’ Iblīs says: ‘No, by Allah, you did nothing.’ Another of them comes and says: ‘I did not leave him until I separated him from his wife.’ He said: Then he brings him near and draws him close and embraces him, and says: ‘Yes, you are the one.’” It is narrated with fatḥah on the nūn, meaning: yes, you are the one who deserves honor; and with kasrah, meaning: excellent of you. Some grammarians have used it as evidence for the permissibility of the agent of naʿam being implicit, which is rare, and our shaykh al-Ḥāfiẓ Abū al-Ḥajjāj preferred the former and deemed it more correct, and explained it as we have mentioned, and Allah knows best. We have cited this ḥadīth at His saying, Exalted is He: “that by which they cause separation between a man and his wife” [al-Baqarah: 102]. It means that magic received from the devils of mankind and jinn may lead to separation between those who are in utmost harmony, loving and affectionate, and for this reason Iblīs thanks the effort of the one who was the cause of that. Thus the one whom Allah has condemned, he praises; and what angers Allah, he is pleased with—upon him be the curse of Allah. Allah, Mighty and Majestic, revealed the two sūrahs of seeking refuge, repelling all types of evil, its causes, and its ends, especially the sūrah: “Say: I seek refuge in the Lord of mankind, the King of mankind, the God of mankind, from the evil of the retreating whisperer, who whispers in the breasts of mankind, from among jinn and mankind.” It is established in al-Ṣaḥīḥayn from Anas, and in Ṣaḥīḥ al-Bukhārī from Ṣafiyyah bt. Ḥuyayy, that the Messenger of Allah ﷺ said: “Indeed Satan runs through the son of Adam like the running of blood.” Al-Ḥāfiẓ Abū Yaʿlā al-Mawṣilī narrated from Anas, who said: The Messenger of Allah ﷺ said: “Indeed Satan places his snout upon the heart of the son of Adam. If he remembers Allah, he retreats; and if he forgets, he devours his heart. That is the retreating whisperer.” Since the remembrance of Allah repels Satan from the heart, in it there is a reminding of the forgetful, as He, Exalted is He, said: “And remember your Lord when you forget” [al-Kahf: 24]. And the youth of Mūsā said: “And none made me forget to mention it except Satan” [al-Kahf: 63]. And He, Exalted is He, said: “So Satan made him forget the remembrance of his Lord” [Yūsuf: 42], meaning the cupbearer when Yūsuf said to him: “Mention me in the presence of your lord.” The cupbearer forgot to mention him to his lord, meaning his master the king. This forgetting was from Satan, so Yūsuf remained in prison for several years, and for this reason He said after it: “And the one who was saved of the two said, and remembered after a time” [Yūsuf: 45], that is, he remembered the words of Yūsuf to him: “Mention me in the presence of your lord,” after a period. It was also read: “after amah,” meaning forgetfulness. What we have said, that the forgetful one was the cupbearer, is the correct of the two opinions. With his chain from ʿĀṣim: I heard Abū Tamīmah narrating from the riding companion of the Messenger of Allah ﷺ, who said: The Prophet’s ﷺ donkey stumbled with him, so I said: “May Satan perish!” The Prophet ﷺ said: “Do not say, ‘May Satan perish,’ for when you say, ‘May Satan perish,’ he becomes great and says: ‘By my strength I felled him.’ But if you say, ‘In the name of Allah,’ he becomes small until he is like a fly.” Only Aḥmad narrated it, and its chain is good. Aḥmad said with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: “When one of you is in the mosque, Satan comes and whispers to him as a man whispers to his mount. When it becomes still for him, he reins it or bridles it.” Abū Hurayrah said: “And you see that; as for the reined one, you see him leaning like this, not remembering Allah; and as for the bridled one, he opens his mouth and does not remember Allah, Mighty and Majestic.” Only Aḥmad narrated it. Imām Aḥmad said with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: “The evil eye is true, and Satan attends it, and the envy of the son of Adam.” Imām Aḥmad said with his chain from Ibn ʿAbbās, who said: A man came to the Prophet ﷺ and said: “O Messenger of Allah, I speak to myself about something; that I should fall from the sky is dearer to me than that I should utter it.” The Prophet ﷺ said: “Allah is greater! Praise be to Allah, who turned his plot back to whispering.” Abū Dāwūd and al-Nasāʾī narrated it from the ḥadīth of Manṣūr; al-Nasāʾī added: and al-Aʿmash, both from Dharr with it. Seeking refuge from Satan: Al-Bukhārī said with his chain from Abū Hurayrah: The Messenger of Allah ﷺ said: “Satan comes to one of you and says: ‘Who created such and such? Who created such and such?’ until he says: ‘Who created your Lord?’ When it reaches that, let him seek refuge in Allah and desist.” Allah, Exalted is He, has said: “Indeed those who fear Allah, when an impulse from Satan touches them, they remember, and then they are clear-sighted” [al-Aʿrāf: 201]. And He, Exalted is He, said: “And say: My Lord, I seek refuge in You from the incitements of the devils, and I seek refuge in You, my Lord, lest they be present with me” [al-Muʾminūn: 97–98]. And He, Exalted is He, said: “And if an incitement from Satan incites you, then seek refuge in Allah. Indeed He is Hearing, Knowing” [al-Aʿrāf: 200]. And He, Exalted is He, said: “So when you recite the Qurʾān, seek refuge in Allah from Satan the accursed. Indeed, he has no authority over those who believe and rely upon their Lord. His authority is only over those who take him as an ally and those who associate others with Him” [al-Naḥl: 98–100]. Imām Aḥmad and the authors of the Sunan narrated from the ḥadīth of Abū al-Mutawakkil, from Abū Saʿīd, who said: The Messenger of Allah ﷺ used to say: “I seek refuge in Allah, the Hearing, the Knowing, from Satan the accursed, from his madness, his puffing, and his spitting.” Its interpretation in the ḥadīth: his madness is death, which is choking, that is epilepsy; his puffing is pride; and his spitting is poetry. It is established in al-Ṣaḥīḥayn from Anas that when the Messenger of Allah ﷺ entered the privy, he said: “I seek refuge in Allah from the male and female devils.” Many scholars said: He sought refuge from the male and female devils. Imām Aḥmad narrated with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: “Whoever goes to relieve himself should conceal himself. If he finds nothing but to gather a heap, let him turn his back to it, for Satan plays with the posteriors of the children of Adam. Whoever does so has done well, and whoever does not, there is no blame.” Al-Bukhārī said with his chain from ʿAdī b. Thābit, who said: Sulaymān b. Ṣurad said: Two men reviled each other in the presence of the Prophet ﷺ while we were sitting with him. One of them was abusing his companion in anger, his face having turned red. The Prophet ﷺ said: “Indeed I know a word which, if he said it, what he feels would leave him: if he said, ‘I seek refuge in Allah from Satan the accursed.’” So they said to the man: “Do you not hear what the Prophet ﷺ is saying?” He said: “I am not mad.” Imām Aḥmad said with his chain from Ibn ʿUmar: The Messenger of Allah ﷺ said: “Let none of you eat with his left hand or drink with his left hand, for Satan eats with his left hand and drinks with his left hand.” Imām Aḥmad narrated with his chain from ʿĀʾishah, from the Messenger of Allah ﷺ, that he said: “Whoever eats with his left hand, Satan eats with him; and whoever drinks with his left hand, Satan drinks with him.” Imām Aḥmad said with his chain from Abū Ziyād al-Ṭaḥḥān: I heard Abū Hurayrah say, from the Prophet ﷺ, that he saw a man drinking standing. He said to him: “Vomit it.” He said: “Why?” He said: “Would it please you that a cat drink with you?” He said: “No.” He said: “Then indeed one worse than it has drunk with you: Satan.” Imām Aḥmad said with his chain from Abū al-Zubayr that he asked Jābir: Did you hear the Prophet ﷺ say: “When a man enters his house and mentions the name of Allah upon entering and upon eating, Satan says: ‘There is no lodging for you and no supper here.’ But if he enters and does not mention the name of Allah upon entering, he says: ‘You have caught lodging.’ And if he does not mention the name of Allah upon his food, he says: ‘You have caught lodging and supper.’” He said: Yes. Al-Bukhārī said with his chain from Hishām b. ʿUrwah, from his father, from Ibn ʿUmar, who said: The Messenger of Allah ﷺ said: “When the edge of the sun appears, refrain from prayer until it is fully visible; and when the edge of the sun disappears, refrain from prayer until it has set. Do not time your prayer with the rising of the sun or its setting, for it rises between the two horns of Satan—or the devils.” Hishām said: “I do not know which of the two.” Al-Bukhārī said with his chain from Ibn ʿUmar, who said: I saw the Messenger of Allah ﷺ pointing toward the east, and he said: “Indeed, the trial is here, indeed the trial is here, from where the horn of Satan rises.” The seat of Satan: In the Sunan, it is reported that the Messenger of Allah ﷺ forbade sitting between sunlight and shade. He said: “It is the seat of Satan.” They have mentioned meanings for this; among the best is that since sitting in such a place involves distortion of form in what is seen, Satan loves it because his own form is itself distorted, and this is firmly established in minds. For this reason He, Exalted is He, said: “Its emerging fruit is as if it were heads of the devils” [al-Ṣāffāt: 65]. The correct view is that they are the devils, not a kind of serpent, as some interpreters have claimed, and Allah knows best. For souls are innately disposed to regard the forms of devils as ugly and the forms of angels as beautiful, even without seeing them. For this reason He, Exalted is He, said: “Its emerging fruit is as if it were heads of the devils,” and the women said when they saw the beauty of Yūsuf: “Allah forbid! This is no human; this is none but a noble angel” [Yūsuf: 31]. Al-Bukhārī said with his chain from Jābir, from the Prophet ﷺ, who said: “When the night falls or the darkness of night comes, restrain your children, for the devils spread out at that time. When an hour of the evening has passed, let them go. Close your door and mention the name of Allah, extinguish your lamp and mention the name of Allah, tie your waterskin and mention the name of Allah, cover your vessel and mention the name of Allah, even if you place something across it.” Imām Aḥmad said with his chain from Jābir, who said: The Messenger of Allah ﷺ said: “Close your doors, cover your vessels, tie your waterskins, and extinguish your lamps, for Satan does not open a closed door, does not uncover a covering, and does not untie a tied waterskin. The little vermin sets the house ablaze upon its people,” meaning the mouse. Al-Bukhārī said with his chain from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ said: “If one of you, when he intends to come to his wife, says: ‘O Allah, keep Satan away from us and keep Satan away from what You have provided me,’ then if a child is decreed between them, Satan will not harm it and will not be given power over it.” Al-Bukhārī said with his chain from Saʿīd b. al-Musayyab, from Abū Hurayrah, that the Messenger of Allah ﷺ said: “Satan ties three knots on the back of the head of one of you when he sleeps. He strikes at the place of each knot: ‘You have a long night, so sleep.’ If he wakes and remembers Allah, one knot is undone; if he performs ablution, another knot is undone; if he prays, all his knots are undone, and he arises in the morning energetic and good in spirit; otherwise he arises in the morning evil in spirit and lazy.” Al-Bukhārī said with his chain from Abū Hurayrah, from the Prophet ﷺ, who said: “When one of you wakes from his sleep and performs ablution, let him snuff water into his nostrils three times, for Satan spends the night upon his nostril.” Al-Bukhārī said with his chain from ʿAbd Allāh, who said: A man was mentioned in the presence of the Prophet ﷺ who slept through the night until morning. He said: “That is a man in whose ears—or in his ear—Satan urinated.” With his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: “When the call to prayer is given, Satan retreats, passing wind, and when it is finished, he returns. When the iqāmah is given, he retreats, and when it is finished, he returns until he comes between a man and his heart, saying: ‘Remember such and such, such and such,’ until he does not know whether he prayed three or four. When he does not know whether he prayed three or four, let him prostrate twice for forgetfulness.” Aḥmad said with his chain from Anas b. Mālik that the Prophet ﷺ used to say: “Make your rows straight, bring them close together, and align the necks, for by the One in whose hand is the soul of Muḥammad, I see Satan entering through the gaps of the row as if he were a small black sheep.” Al-Bukhārī said with his chain from Abū Saʿīd, who said: The Messenger of Allah ﷺ said: “If something passes in front of one of you, let him prevent it; if it refuses, let him prevent it; if it refuses, let him fight it, for it is only a devil.” Al-Bukhārī said with his chain from Abū Hurayrah, from the Prophet ﷺ, that he prayed a prayer and then said: “Indeed Satan presented himself to me and pressed upon me to cut off my prayer, and Allah enabled me over him.” Al-Bukhārī’s wording appears in the commentary on His saying, Exalted is He, reporting that Sulaymān ﷺ said: “My Lord, forgive me and grant me a kingdom such as shall not belong to anyone after me. Indeed You are the Bestower” [Ṣād: 35].

41. Tarikh (al-Tabari) 41No grade recorded

    قَالَ تَعَالَى: فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ [ لُقْمَانَ: 33 ]. يَعْنِي الشَّيْطَانَ. وَقَدْ قَالَ تَعَالَى: إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ [ فَاطِرٍ: 6 ]. فَالشَّيْطَانُ لَا يَأْلُو الْإِنْسَانَ خَبَالًا جَهْدَهُ وَطَاقَتَهُ فِي جَمِيعِ أَحْوَالِهِ وَحَرَكَاتِهِ وَسَكَنَاتِهِ، كَمَا صَنَّفَ الْحَافِظُ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا رَحِمَهُ اللَّهُ كِتَابًا فِي ذَلِكَ سَمَّاهُ " مَصَائِدَ الشَّيْطَانِ " وَفِيهِ فَوَائِدُ جَمَّةٌ. وَفِي سُنَنِ أَبِي دَاوُدَ: أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَقُولُ فِي دُعَائِهِ: وَأَعُوذُ بِكَ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْتِ. وَرَوَيْنَا فِي بَعْضِ الْأَخْبَارِ أَنَّهُ قَالَ: يَا رَبِّ وَعِزِّكَ وَجَلَالِكَ لَا أَزَالُ أُغْوِيهِمْ مَا دَامَتْ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ. فَقَالَ اللَّهُ تَعَالَى: وَعِزَّتِي وَجَلَالِي وَلَا أَزَالُ أَغْفِرُ لَهُمْ مَا اسْتَغْفَرُونِي. وَقَالَ اللَّهُ تَعَالَى: الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ وَاللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا وَاللَّهُ وَاسِعٌ عَلِيمٌ [ الْبَقَرَةِ: 268 ]. فَوَعْدُ اللَّهِ هُوَ الْحَقُّ الصِّدْقُ، وَوَعْدُ الشَّيْطَانِ هُوَ الْبَاطِلُ، وَقَدْ رَوَى التِّرْمِذِيُّ، وَالنَّسَائِيُّ، وَابْنُ حِبَّانَ فِي صَحِيحِهِ، وَابْنُ أَبِي حَاتِمٍ فِي تَفْسِيرِهِ مِنْ حَدِيثِ عَطَاءِ بْنِ السَّائِبِ، عَنْ مُرَّةَ الْهَمْدَانِيِّ، عَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ لِلشَّيْطَانِ لَمَّةً بِابْنِ آدَمَ، وَلِلْمَلَكِ لَمَّةً ; فَأَمَّا لَمَّةُ الشَّيْطَانِ فَإِيعَادٌ بِالشَّرِّ وَتَكْذِيبٌ بِالْحَقِّ، وَأَمَّا لَمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ وَتَصْدِيقٌ بِالْحَقِّ، فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللَّهِ فَلْيَحْمَدِ اللَّهَ، وَمِنْ وَجَدَ الْأُخْرَى فَلْيَتَعَوَّذْ مِنَ الشَّيْطَانِ، ثُمَّ قَرَأَ: الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ وَاللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا وَاللَّهُ وَاسِعٌ عَلِيمٌ. ومن فضائل سُورَةِ الْبَقَرَةِ أَنَّ الشَّيْطَانَ يَفِرُّ مِنَ الْبَيْتِ الَّذِي تَقْرَأُ فِيهِ، ومن فضائل آيَةِ الْكُرْسِيِّ أَنَّ مَنْ قَرَأَهَا فِي لَيْلَةٍ لَا يَقْرَبُهُ الشَّيْطَانُ حَتَّى يُصْبِحَ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: مَنْ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. فِي يَوْمٍ مِائَةَ مَرَّةٍ كَانَتْ لَهُ عِدْلُ عَشْرِ رِقَابٍ، وَكُتِبَتْ لَهُ مِائَةُ حَسَنَةٍ، وَمُحِيَتْ عَنْهُ مِائَةُ سَيِّئَةٍ، وَكَانَتْ لَهُ حِرْزًا مِنَ الشَّيْطَانِ يَوْمَهُ ذَلِكَ حَتَّى يُمْسِيَ، وَلَمْ يَأْتِ رَجُلٌ بِأَفْضَلَ مِمَّا جَاءَ بِهِ إِلَّا أَحَدٌ عَمِلَ أَكْثَرَ مِنْ ذَلِكَ. وَأَخْرَجَهُ مُسْلِمٌ، وَالتِّرْمِذِيُّ، وَابْنُ مَاجَهْ مِنْ حَدِيثِ مَالِكٍ. وَقَالَ التِّرْمِذِيُّ: حَسَنٌ صَحِيحٌ. وَقَالَ الْبُخَارِيُّ: بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ ﷺ: كُلُّ بَنِي آدَمَ يَطْعَنُ الشَّيْطَانُ فِي جَنْبَيْهِ بِإِصْبَعِهِ حِينَ يُولَدُ غَيْرَ عِيسَى ابْنِ مَرْيَمَ ذَهَبَ يَطْعَنُ فَطَعَنَ فِي الْحِجَابِ. تَفَرَّدَ بِهِ مِنْ هَذَا الْوَجْهِ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: التَّثَاؤُبُ مِنَ الشَّيْطَانِ فَإِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَرُدَّهُ مَا اسْتَطَاعَ فَإِنَّ أَحَدَكُمْ إِذَا قَالَ: هَا. ضَحِكَ الشَّيْطَانُ. وَفِي لَفْظٍ إِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَكْظِمْ مَا اسْتَطَاعَ فَإِنَّ الشَّيْطَانَ يَدْخُلُ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنِ اللَّهَ يُحِبُّ الْعُطَاسَ، وَيُبْغِضُ أَوْ يَكْرَهُ التَّثَاؤُبَ  ، فَإِذَا قَالَ: أَحَدُكُمْ هَا هَا. فَإِنَّمَا ذَلِكَ الشَّيْطَانُ يَضْحَكُ مِنْ جَوْفِهِ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ مَسْرُوقٍ قَالَ: قَالَتْ عَائِشَةُ: سَأَلْتُ النَّبِيَّ ﷺ عَنِ الْتِفَاتِ الرَّجُلِ فِي الصَّلَاةِ. فَقَالَ: هُوَ اخْتِلَاسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلَاةِ أَحَدِكُمْ. وَرَوَى الْبُخَارِيُّ بسنده عن عَبْدُ اللَّهِ بْنُ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: الرُّؤْيَا الصَّالِحَةُ مِنَ اللَّهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ فَإِذَا حَلَمَ أَحَدُكُمْ حُلْمًا يَخَافُهُ فَلْيَبْصُقْ عَنْ يَسَارِهِ وَلِيَتَعَوَّذْ بِاللَّهِ مِنْ شَرِّهَا فَإِنَّهَا لَا تَضُرُّهُ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَا يَمْشِيَنَّ أَحَدُكُمْ إِلَى أَخِيهِ بِالسِّلَاحِ، فَإِنَّهُ لَا يَدْرِي أَحَدُكُمْ لَعَلَّ الشَّيْطَانَ أَنْ يَنْزِعَ فِي يَدِهِ فَيَقَعُ فِي حُفْرَةٍ مِنَ النَّارِ. أَخْرَجَاهُ مِنْ حَدِيثِ عَبْدِ الرَّزَّاقِ.

    ✧ He, the Most High, said: So let not the life of this world deceive you, nor let the chief deceiver deceive you concerning Allah [Luqmān: 33]. Meaning Satan. And He, the Most High, has said: Indeed, Satan is an enemy to you, so take him as an enemy. He only invites his party to be among the companions of the Blaze [Fāṭir: 6]. For Satan does not spare any effort or power to cause man corruption in all his states, movements, and stillnesses, as al-Ḥāfiẓ Abū Bakr b. Abī al-Dunyā, may Allah have mercy on him, compiled a book on that named "Maṣāʾid al-Shayṭān" (The Snares of Satan), and in it are abundant benefits. In the Sunan of Abū Dāwūd: that the Messenger of Allah ﷺ used to say in his supplication: "And I seek refuge in You from Satan causing me to go mad at death." And we have narrated in some reports that he said: "O Lord, by Your might and majesty, I will not cease to lead them astray as long as their souls are in their bodies." Then Allah, the Most High, said: "By My might and majesty, I will not cease to forgive them as long as they seek My forgiveness." And Allah, the Most High, said: Satan threatens you with poverty and commands you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing [al-Baqarah: 268]. So the promise of Allah is the true and veracious one, and the promise of Satan is false. And al-Tirmidhī, al-Nasāʾī, Ibn Ḥibbān in his Ṣaḥīḥ, and Ibn Abī Ḥātim in his Tafsīr narrated from the ḥadīth of ʿAṭāʾ b. al-Sāʾib, from Murrah al-Hamdānī, from Ibn Masʿūd, who said: The Messenger of Allah ﷺ said: "Indeed, Satan has a touch upon the son of Adam, and the angel has a touch. As for the touch of Satan, it is a threatening of evil and a denial of the truth. As for the touch of the angel, it is a promising of good and a confirmation of the truth. So whoever finds that, let him know that it is from Allah and let him praise Allah. And whoever finds the other, let him seek refuge from Satan." Then he recited: Satan threatens you with poverty and commands you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing. Among the virtues of Sūrat al-Baqarah is that Satan flees from the house in which it is recited, and among the virtues of the Verse of the Throne (Āyat al-Kursī) is that whoever recites it in a night, Satan does not come near him until morning. Al-Bukhārī said with his chain of transmission from Abū Hurayrah that the Messenger of Allah ﷺ said: "Whoever says: 'There is no god but Allah alone, He has no partner, His is the dominion and His is the praise, and He is over all things competent,' one hundred times in a day, it will be for him the equivalent of freeing ten slaves, and one hundred good deeds will be written for him, and one hundred evil deeds will be erased from him, and it will be a protection for him from Satan that day until evening. No one will bring anything better than what he has brought except a man who does more than that." Muslim, al-Tirmidhī, and Ibn Mājah transmitted it from the ḥadīth of Mālik. Al-Tirmidhī said: It is ḥasan ṣaḥīḥ. Al-Bukhārī said with his chain of transmission from Abū Hurayrah, who said: He ﷺ said: "Every son of Adam is pricked by Satan in his sides with his finger when he is born, except Jesus son of Mary; he went to prick and pricked the veil." This is unique to this route. Al-Bukhārī said with his chain of transmission from Abū Hurayrah, from the Prophet ﷺ: "Yawning is from Satan, so when one of you yawns, let him suppress it as much as he can, for when one of you says 'hā,' Satan laughs." In another wording: "When one of you yawns, let him restrain it as much as he can, for Satan enters." Imām Aḥmad said with his chain of transmission from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Allah loves sneezing and dislikes or hates yawning. When one of you says 'hā hā,' that is only Satan laughing from inside him." Al-Bukhārī said with his chain of transmission from Masrūq, who said: ʿĀʾishah said: I asked the Prophet ﷺ about a man's turning during prayer. He said: "It is a snatching away that Satan snatches from the prayer of one of you." Al-Bukhārī narrated with his chain of transmission from ʿAbd Allāh b. Abī Qatādah, from his father, who said: The Messenger of Allah ﷺ said: "The righteous dream is from Allah, and the bad dream is from Satan. So when one of you has a dream that he fears, let him spit to his left and seek refuge in Allah from its evil, for it will not harm him." Imām Aḥmad said with his chain of transmission from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Let none of you walk to his brother with a weapon, for one of you does not know; perhaps Satan may snatch it in his hand and he falls into a pit of the Fire." They both (al-Bukhārī and Muslim) transmitted it from the ḥadīth of ʿAbd al-Razzāq.

42. Tarikh (al-Tabari) 42No grade recorded

    قَالَ اللَّهُ تَعَالَى: وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ [ الْمُلْكِ: 5 ]. وَقَالَ: إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَى وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ [ الصَّافَّاتِ: 6 - 10 ]. وَقَالَ تَعَالَى: وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ [ الْحِجْرِ: 16 - 18 ]. وَقَالَ تَعَالَى: وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ وَمَا يَنْبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ [ الشُّعَرَاءِ: 210 - 212 ]. وَقَالَ تَعَالَى إِخْبَارًا عَنِ الْجَانِّ: وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا [ الْجِنِّ: 8 - 9 ]. وَقَالَ الْبُخَارِيُّ. بسنده عَنْ عَائِشَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: الْمَلَائِكَةُ تَحَدَّثُ فِي الْعَنَانِ وَالْعَنَانُ الْغَمَامُ بِالْأَمْرِ يَكُونُ فِي الْأَرْضِ فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ فَتُقِرُّهَا فِي أُذُنِ الْكَاهِنِ، كَمَا تُقَرُّ الْقَارُورَةُ فَيَزِيدُونَ مَعَهَا مِائَةَ كَذِبَةٍ. تَفَرَّدَ بِهَذَيْنِ الطَّرِيقَيْنِ دُونَ مُسْلِمٍ. وَرَوَى الْبُخَارِيُّ فِي مَوْضِعٍ آخَرَ، وَمُسْلِمٌ مِنْ حَدِيثِ الزُّهْرِيِّ، عَنْ يَحْيَى بْنِ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ قَالَ: قَالَتْ عَائِشَةُ سَأَلَ نَاسٌ النَّبِيَّ ﷺ عَنِ الْكُهَّانِ فَقَالَ: إِنَّهُمْ لَيْسُوا بِشَيْءٍ. فَقَالُوا: يَا رَسُولَ اللَّهِ إِنَّهُمْ يُحَدِّثُونَنَا أَحْيَانًا بِشَيْءٍ فَيَكُونُ حَقًّا. فَقَالَ ﷺ: تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْجِنِّيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجَةِ فَيَخْلِطُونَ مَعَهَا مِائَةَ كَذِبَةٍ. هَذَا لَفْظُ الْبُخَارِيِّ. وَقَالَ الْبُخَارِيُّ بسنده عَمْرٌو قَالَ: سَمِعْتُ عِكْرِمَةَ يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: إِنَّ نَبِيَّ اللَّهِ ﷺ قَالَ: إِذَا قَضَى اللَّهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ ؟ قَالُوا لِلَّذِي قَالَ: الْحَقُّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ. فَيَسْمَعُهَا مُسْتَرِقُ السَّمْعِ، وَمُسْتَرِقُ السَّمْعِ هَكَذَا بَعْضُهُ فَوْقَ بَعْضٍ. وَوَصَفَ سُفْيَانُ بِكَفِّهِ، فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَ الشِّهَابَ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كِذِبَةٍ، فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا، كَذَا وَكَذَا. فَيُصَدِّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ.

    ✧ Allah, the Exalted, said: And We have adorned the nearest heaven with lamps and made them [as] missiles to drive away the devils, and We have prepared for them the punishment of the Blaze [al-Mulk: 5]. And He said: Indeed, We have adorned the nearest heaven with an adornment, the stars, and [as] protection against every rebellious devil. They do not listen to the exalted assembly, and they are pelted from every side, repelled; and for them is a constant punishment—except one who snatches a fragment, and a piercing flame pursues him [al-Saffat: 6-10]. And He, the Exalted, said: And We have placed in the heaven constellations and beautified it for the observers, and We have protected it from every accursed devil—except one who steals a hearing, and a clear flame pursues him [al-Hijr: 16-18]. And He, the Exalted, said: And the devils did not bring it down, nor is it befitting for them, nor are they able. Indeed, they are from hearing, [utterly] debarred [al-Shu'ara': 210-212]. And He, the Exalted, said, reporting from the jinn: And we have sought [to reach] the heaven but found it filled with stern guards and flames. And we used to sit in positions for hearing, but whoever listens now will find a flame lying in wait for him [al-Jinn: 8-9]. Al-Bukhari said, with his chain of narration, from 'A'ishah, from the Prophet ﷺ, who said: The angels converse in the 'anan—and 'anan is the clouds—about a matter that is to occur on the earth, and the devils hear a word, so they whisper it into the ear of the soothsayer as a bottle is [filled], and they add to it a hundred lies. He was alone in [recording] these two paths, apart from Muslim. And al-Bukhari narrated in another place, and Muslim, from the hadith of al-Zuhri, from Yahya b. 'Urwah b. al-Zubayr, from his father, who said: 'A'ishah said: People asked the Prophet ﷺ about soothsayers, and he said: They are of no account. They said: O Messenger of Allah, they sometimes tell us something, and it comes true. So the Prophet ﷺ said: That word is from the truth which the jinni snatches and then gurgles into the ear of his protégé like the gurgling of a hen, and they mix with it a hundred lies. This is the wording of al-Bukhari. And al-Bukhari said, with his chain of narration, 'Amr said: I heard 'Ikrimah say: I heard Abu Hurayrah say: The Prophet of Allah ﷺ said: When Allah decrees a matter in the heaven, the angels beat their wings in submission to His word, as if it were a chain on a smooth rock. And when the terror is removed from their hearts, they say: What did your Lord say? They say to the one who spoke: The truth, and He is the Most High, the Most Great. Then the eavesdropper of hearing hears it—and the eavesdropper of hearing is like this, one above another. And Sufyan described it with his palm, turning it and separating between his fingers. So he hears the word and casts it to the one below him, then the other casts it to the one below him, until he casts it upon the tongue of the sorcerer or the soothsayer. Sometimes the flame overtakes him before he casts it, and sometimes he casts it before it overtakes him, and he lies along with it a hundred lies. Then it is said: Did he not tell us on such-and-such a day such-and-such? And he is believed because of that word which was heard from the heaven.

43. Tarikh (al-Tabari) 43No grade recorded

    قَالَ تَعَالَى: وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ حَتَّى إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ [ الزُّخْرُفِ: 36 - 38 ]. وَقَالَ تَعَالَى: وَقَيَّضْنَا لَهُمْ قُرَنَاءَ فَزَيَّنُوا لَهُمْ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ [ فُصِّلَتْ: 25 ]. الْآيَةَ. وَقَالَ تَعَالَى: قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ [ ق: 27 - 29 ]. وَقَالَ تَعَالَى: وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ وَلِتَصْغَى إِلَيْهِ أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا مَا هُمْ مُقْتَرِفُونَ [ الْأَنْعَامِ: 112 - 113 ]. وَقَدْ قَدَّمْنَا فِي صِفَةِ الْمَلَائِكَةِ مَا رَوَاهُ أَحْمَدُ، وَمُسْلِمٌ مِنْ طَرِيقِ مَنْصُورٍ، بسنديهما عَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ، وَقَرِينُهُ مِنَ الْمَلَائِكَةِ. قَالُوا: وَإِيَّاكَ يَا رَسُولَ اللَّهِ. قَالَ: وَإِيَّايَ، وَلَكِنَّ اللَّهَ أَعَانَنِي عَلَيْهِ فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَيْسَ مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الشَّيَاطِينِ. قَالُوا: وَأَنْتَ يَا رَسُولَ اللَّهِ. قَالَ: نَعَمْ، وَلَكِنَّ اللَّهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عن عُرْوَةَ بْنَ الزُّبَيْرِ حَدَّثَهُ أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ حَدَّثَتْهُ: أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ مِنْ عِنْدِهَا لَيْلًا، قَالَتْ: فَغِرْتُ عَلَيْهِ، قَالَتْ: فَجَاءَ فَرَأَى مَا أَصْنَعُ. فَقَالَ: " مَالَكِ يَا عَائِشَةُ أَغِرْتِ. " قَالَتْ فَقُلْتُ: وَمَالِي أَنْ لَا يَغَارَ مِثْلِي عَلَى مِثْلِكَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: " أَفَأَخَذَكِ شَيْطَانُكِ. " قَالَتْ: يَا رَسُولَ اللَّهِ أَوَ مَعِي شَيْطَانٌ ؟ قَالَ: " نَعَمْ. " قُلْتُ: وَمَعَ كُلِّ إِنْسَانٍ ؟ قَالَ: " نَعَمْ. " قُلْتُ: وَمَعَكَ يَا رَسُولَ اللَّهِ ؟ قَالَ: " نَعَمْ. " وَلَكِنَّ رَبِّي أَعَانَنِي عَلَيْهِ حَتَّى أَسْلَمَ ". وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ: أَنَّ النَّبِيَّ ﷺ قَالَ: إِنَّ الْمُؤْمِنَ لَيُنْضِي شَيْطَانَهُ كَمَا يُنْضِي أَحَدُكُمْ بِعِيرَهُ فِي السَّفَرِ. وَمَعْنَى لَيُنْضِي شَيْطَانَهُ: لَيَأْخُذُ بِنَاصِيَتِهِ فَيَغْلِبُهُ وَيَقْهَرُهُ، كَمَا يَفْعَلُ بِالْبَعِيرِ إِذَا شَرَدَ ثُمَّ غَلَبَهُ، وَقَوْلُهُ تَعَالَى إِخْبَارًا عَنْ إِبْلِيسَ: قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ [ الْأَعْرَافِ: 16 - 17 ]. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ سَبْرَةَ بْنِ أَبِي فَاكِهٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّ الشَّيْطَانَ قَعَدَ لِابْنِ آدَمَ بِأَطْرُقِهِ   ; فَقَعَدَ لَهُ بِطَرِيقِ الْإِسْلَامِ، فَقَالَ: أَتُسْلِمُ وَتَذْرُ دِينَكَ وَدِينَ آبَائِكَ ؟ قَالَ: " فَعَصَاهُ وَأَسْلَمَ " قَالَ: وَقَعَدَ لَهُ بِطَرِيقِ الْهِجْرَةِ، فَقَالَ: أَتُهَاجِرُ وَتَذْرُ أَرْضَكَ وَسَمَاءَكَ ؟ وَإِنَّمَا مَثَلُ الْمُهَاجِرِ كَالْفَرَسِ فِي الطُّولِ. فَعَصَاهُ وَهَاجَرَ. ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْجِهَادِ، وَهُوَ جَهْدُ النَّفْسِ وَالْمَالِ، فَقَالَ: أَتُقَاتِلُ فَتُقْتَلُ فَتُنْكَحُ الْمَرْأَةُ وَيُقَسَّمُ الْمَالُ ؟ قَالَ: " فَعَصَاهُ وَجَاهَدَ " قَالَ رَسُولُ اللَّهِ ﷺ: " فَمَنْ فَعَلَ ذَلِكَ مِنْهُمْ كَانَ حَقًّا عَلَى اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ قُتِلَ كَانَ حَقًّا عَلَى اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ كَانَ غَرِقَ كَانَ حَقًّا عَلَى اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ وَقَصَتْهُ دَابَّتُهُ كَانَ حَقًّا عَلَى اللَّهِ أَنْ يَدْخُلَهُ الْجَنَّةَ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده جُبَيْرُ بْنُ أَبِي سُلَيْمَانَ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ: لَمْ يَكُنْ رَسُولُ اللَّهِ ﷺ يَدَعُ هَذِهِ الدَّعَوَاتِ حِينَ يُصْبِحُ وَحِينَ يُمْسِي  : اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي اللَّهُمَّ اسْتُرْ عَوْرَاتِي، وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي. قَالَ وَكِيعٌ: يَعْنِي الْخَسْفَ.

    ✧ Allah, may He be exalted, said: And whoever turns away from the remembrance of the Most Merciful, We assign to him a devil, and he is to him a companion. And indeed they [the devils] avert them from the way while they think that they are guided. Until, when he comes to Us, he says, "Oh, would that between me and you were the distance between the two easts! How wretched a companion!" [al-Zukhruf: 36-38]. And Allah, may He be exalted, said: And We have assigned to them companions who made attractive to them what was before them and what was behind them [Fussilat: 25], to the end of the verse. And Allah, may He be exalted, said: His companion will say, "Our Lord, I did not make him transgress, but he was in far error." He will say, "Do not dispute before Me, while I had already presented to you the warning. The word will not be changed with Me, and I am not unjust to the servants" [Qaf: 27-29]. And Allah, may He be exalted, said: And thus We have made for every prophet an enemy—devils from mankind and jinn, inspiring to one another decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they fabricate. And [it is] so the hearts of those who do not believe in the Hereafter may incline to it, and that they may be pleased with it, and that they may commit what they are committing [al-Anʿam: 112-113]. We have previously mentioned in the description of the angels what Ahmad and Muslim narrated by way of Mansur, with their two chains of transmission, from Ibn Masʿud, who said: The Messenger of Allah ﷺ said: "There is none of you but that a companion from the jinn and a companion from the angels has been assigned to him." They said: "And for you, O Messenger of Allah?" He said: "And for me too, but Allah has aided me against him, so he only commands me to good." And Imam Ahmad narrated with his chain of transmission from Ibn ʿAbbas, who said: The Messenger of Allah ﷺ said: "There is not one of you but that a companion from the devils has been assigned to him." They said: "And you, O Messenger of Allah?" He said: "Yes, but Allah has aided me against him and he has submitted." And Imam Ahmad narrated with his chain of transmission from ʿUrwah b. al-Zubayr, that ʿAʾishah, the wife of the Prophet ﷺ, related to him: that the Messenger of Allah ﷺ went out from her at night. She said: "I became jealous over him." She said: "Then he came and saw what I was doing, and said: 'What is with you, O ʿAʾishah? Are you jealous?'" She said: "I said: 'And why should not one like me be jealous over one like you?' The Messenger of Allah ﷺ said: 'Has your devil taken hold of you?' She said: 'O Messenger of Allah, is there a devil with me?' He said: 'Yes.' I said: 'And with every human being?' He said: 'Yes.' I said: 'And with you, O Messenger of Allah?' He said: 'Yes, but my Lord has aided me against him until he submitted.'" And Imam Ahmad narrated with his chain of transmission from Abu Hurayrah: that the Prophet ﷺ said: "Indeed the believer exhausts his devil just as one of you exhausts his camel during travel." The meaning of "exhausts his devil" is: he seizes him by his forelock and overcomes him and subdues him, as one does with a camel when it bolts and then one overcomes it. And Allah, may He be exalted, said, reporting about Iblis: He said, "Because You have led me astray, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and from their right and from their left, and You will not find most of them grateful" [al-Aʿraf: 16-17]. Imam Ahmad narrated with his chain of transmission from Sabrah b. Abi Fakih, who said: I heard the Messenger of Allah ﷺ say: "Indeed the devil sat in wait for the son of Adam on his paths. He sat for him on the path of Islam, and said: 'Will you submit and abandon your religion and the religion of your forefathers?' He said: 'He disobeyed him and submitted.' He said: 'And he sat for him on the path of emigration, and said: 'Will you emigrate and abandon your land and your sky? The example of the emigrant is only like the horse in the tether.' He disobeyed him and emigrated. Then he sat for him on the path of jihad, which is striving of the self and wealth, and said: 'Will you fight and be killed, so that your wife is married and your wealth is divided?' He said: 'He disobeyed him and fought jihad.' The Messenger of Allah ﷺ said: 'Whoever does that among them, it is incumbent upon Allah to admit him to Paradise; and if he is killed, it is incumbent upon Allah to admit him to Paradise; and if he drowns, it is incumbent upon Allah to admit him to Paradise; and if his mount throws him and breaks his neck, it is incumbent upon Allah to admit him to Paradise.'" And Imam Ahmad narrated with his chain of transmission from Jubayr b. Abi Sulayman b. Jubayr b. Mutʿim, who said: I heard ʿAbd Allah b. ʿUmar say: The Messenger of Allah ﷺ did not abandon these supplications when he entered upon morning and when he entered upon evening: "O Allah, I ask You for well-being in this world and the Hereafter. O Allah, I ask You for pardon and well-being in my religion, my worldly affairs, my family, and my wealth. O Allah, cover my private parts and secure my fears. O Allah, preserve me from before me and from behind me and from my right and from my left and from above me, and I seek refuge in Your greatness from being swallowed up from beneath me." Wakiʿ said: He means the earth swallowing him up.

44. Tarikh (al-Tabari) 44No grade recorded

    مُلَخَّصُ خَلْقِ آدَمَ عَلَيْهِ السَّلَامُ أَخْبَرَ اللَّهُ تَعَالَى مَلَائِكَتَهُ عَلَى سَبِيلِ التَّنْوِيهِ بِخَلْقِ آدَمَ وَذُرِّيَّتِهِ، كَمَا يُخْبِرُ بِالْأَمْرِ الْعَظِيمِ قَبْلَ كَوْنِهِ. فَقَالَتِ الْمَلَائِكَةُ سَائِلِينَ عَلَى وَجْهِ الِاسْتِكْشَافِ وَالِاسْتِعْلَامِ عَنْ وَجْهِ الْحِكْمَةِ لَا عَلَى وَجْهِ الِاعْتِرَاضِ وَالتَّنَقُّصِ لِبَنِي آدَمَ وَالْحَسَدِ لَهُمْ، أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ فَقِيلَ: عَلِمُوا أَنَّ ذَلِكَ كَائِنٌ بِمَا رَأَوْا مِمَّنْ كَانَ قَبْلَ آدَمَ مِنَ قَبَائِلَ يُقَالُ لَهَا الْحِنُّ وَالْبِنُّ قَبْلَ آدَمَ بِأَلْفَيْ عَامٍ، فَسَفَكُوا الدِّمَاءَ فَبَعَثَ اللَّهُ إِلَيْهِمْ جُنْدًا مِنَ الْمَلَائِكَةِ فَطَرَدُوهُمْ إِلَى جَزَائِرِ الْبُحُورِ. وَقَدْ أَخْبَرَهُمُ اللَّهُ تَعَالَى أَنَّ ثَمَّةَ حِكْمَةٌ مِنْ ذَلِكَ وَأَنَّهُ سُبْحَانَهُ يَعْلَمُ مَا لَا تَعْلَمُونَ. فَلَمَّا أَرَادَ اللَّهُ سُبْحَانَهُ أَنْ يَخْلُقَ آدَمَ عَلَيْهِ السَّلَامُ أَخَذَ قَبْضَةً مِنَ الْأَرْضِ مِنْ سَهْلِهَا وَحَزَنِهَا أَسْوَدِهَا وَأَبْيَضِهَا وَأَحْمَرِهَا فَخَلَقَ مِنْهَا آدَمَ عَلَيْهِ السَّلَامُ فَجَاءَ الْخَلْقُ عَلَى أَلْوَانِهَا مِنْهُمُ الْأَبْيَضُ وَالْأَسْوَدُ وَالْأَحْمَرُ وَمِنْهُمُ السَّهْلُ وَالْحَزَنُ. فَخَلَقَهُ وَصَوَّرَهُ وَتَرَكَهُ قِيلَ: أَرْبَعِينَ يَوْمًا، وَقِيلَ: أَرْبَعِينَ سَنَةً مِنْ أَعْمَارِنَا طِينًا طُولُهُ سِتُّونَ ذِرَاعًا فِي السَّمَاءِ، ثُمَّ نُفِخَ فِيهِ الرُّوحُ مِنْ رَأْسِهِ، فَلَمَّا اسْتَقَرَّتْ فِي الْجَسَدِ عَطَسَ فَحَمِدَ اللَّهَ تَعَالَى فَقَالَ اللَّهُ تَعَالَى لَهُ: يَرْحَمُكَ اللَّهُ. فَلَمَّا خَلَقَهُ قَالَ لَهُ: اذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ النَّفَرِ - وَهُمْ نَفَرٌ مِنَ الْمَلَائِكَةِ جُلُوسٌ فَاسْتَمِعْ مَا يُحَيُّونَكَ فَإِنَّهَا تَحِيَّتُكَ وَتَحِيَّةُ ذَرِّيَّتِكَ، فَقَالَ: السَّلَامُ عَلَيْكُمْ، فَقَالُوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، فَزَادُوهُ وَرَحْمَةُ اللَّهِ. فَلَمَّا تَمَّ خَلْقُ آدَمَ عَلَيْهِ السَّلَامُ أَمَرَ اللَّهُ سُبْحَانَهُ الْمَلَائِكَةَ بِالسُّجُودِ لَهُ، فَسَجَدُوا امْتِثَالًا لِأَمْرِهِ سُبْحَانَهُ، وَأَمَّا إِبْلِيسُ فَأَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْغَاوِينَ، وَجَنَحَ إِلَى الْقِيَاسِ الْفَاسِدِ فَقَالَ أَأَسْجَدُ لِمَنْ خَلَقْتَ طِينًا، وَقَالَ: أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ. فَلَمَّا أَظْهَرَ اللَّهُ سُبْحَانَهُ خَبِيئَةَ إِبْلِيسَ وَكِبْرَهُ وَعُجْبَهُ بِنَفْسِهِ لَعَنَهُ وَطَرَدَهُ مِنْ رَحْمَتِهِ. وَعَلَّمَ اللَّهُ سُبْحَانَهُ آدَمَ أَسْمَاءَ كُلِّ شَيْءٍ، عَلَّمَهُ هَذِهِ: الْخَيْلَ، وَالْبِغَالَ، وَالْإِبِلَ، وَالْجِنَّ، وَالْوَحْشَ، ثُمَّ عَرَضَ هَذِهِ الْأَشْيَاءَ عَلَى الْمَلَائِكَةِ طَالِبًا سُبْحَانَهُ إِيَّاهُمْ عَلَى وَجْهِ الِاخْتِبَارِ أَنْ يَذْكُرُوا أَسْمَاءَهَا قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتِنَا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ، فَأَمَرَ اللَّهُ تَعَالَى آدَمَ أَنْ يُنْبِئَ الْمَلَائِكَةَ بِأَسْمَاءِ هَذِهِ الْأَشْيَاءِ فَعَلِمُوا حِينَئِذٍ فَضْلَهُ وَمَا أَكْرَمَهُ اللَّهُ تَعَالَى بِهِ. وَأَسْكَنَ اللَّهُ تَعَالَى آدَمَ الْجَنَّةَ كَانَ يَمْشِي فِيهَا وَحْشًا لَيْسَ لَهُ زَوْجٌ، فَنَامَ نَوْمَةً فَاسْتَيْقَظَ فَإِذَا عِنْدَ رَأْسِهِ امْرَأَةٌ قَاعِدَةٌ خَلَقَهَا اللَّهُ مِنْ ضِلْعِهِ، فَسَأَلَهَا: مَا أَنْتِ؟ قَالَتِ امْرَأَةٌ، قَالَ: وَلِمَ خُلِقْتِ؟ قَالَتْ: تَسْكُنُ إِلَيَّ، قَالَتْ لَهُ الْمَلَائِكَةُ يَنْظُرُونَ مَا بَلَغَ عِلْمُهُ: مَا اسْمُهَا يَا آدَمُ ؟ قَالَ: حَوَّاءُ، قَالُوا: وَلِمَ سُمَّتْ حَوَّاءَ ؟ قَالَ: لِأَنَّهَا خُلِقَتْ مِنْ شَيْءٍ حَيٍّ، فَقَالَ اللَّهُ: يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ. وَقَدْ أَبَاحَ اللَّهُ لَهُمَا فِي الْجَنَّةِ كُلَّ شَيْءٍ إِلَّا الشَّجَرَةَ الَّتِي نَهَاهُمْ عَنْهَا سُبْحَانَهُ وَاخْتَلَفَ الْمُفَسِّرُونَ فِي مَاهِيَّةِ هَذِهِ الشَّجَرَةِ وَقَدْ أَبْهَمَ اللَّهُ ذِكْرَهَا وَتَعْيِينَهَا، وَلَوْ كَانَ فِي ذِكْرِهَا مَصْلَحَةٌ تَعُودُ إِلَيْنَا لَعَيَّنَهَا لَنَا. كَمَا اخْتَلَفُوا فِي الْجَنَّةِ الَّتِي أَسْكَنَهَا اللَّهُ تَعَالَى لِآدَمَ هَلْ هِيَ فِي الْأَرْضِ بِاعْتِبَارِ أَنَّهَا مَحَلُّ الِابْتِلَاءِ أَوْ فِي السَّمَاءِ وَلَكِنْ غَيْرَ جَنَّةِ الْخُلْدِ، أَمْ هِيَ جَنَّةُ الْخُلْدِ. فَلَمَّا اسْتَقَرَّ آدَمُ وَزَوْجَتُهُ فِي الْجَنَّةِ لَمْ يُقِرَّ لِإِبْلِيسَ قَرَارٌ حَتَّى احْتَالَ فَدَخَلَهَا عَلَيْهِمَا وَقَبْلُ بَلْ وَسْوَسَ لَهُمَا مِنْ خَارِجِهَا بِأَكْلِ الشَّجَرَةِ وَأَخْبَرَهُمَا أَنَّكُمَا مَيِّتَانِ وَأَنَّ اللَّهَ سُبْحَانَهُ إِنَّمَا نَهَاكُمَا عَنْ تِلْكُمَا الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ، فَدَلَّاهُمَا بِغُرُورٍ، فَأَكَلَا مِنْهَا وَبَدَتْ لَهُمَا سَوْآتُهُمَا، ثُمَّ كَانَ مَا قَصَّ اللَّهُ تَعَالَى فِي كِتَابِهِ الْعَزِيزِ مِنْ تَوْبَتِهِ عَلَى آدَمَ وَلَعْنِهِ إِبْلِيسَ ثُمَّ أَهْبَطَ اللَّهُ تَعَالَى آدَمَ وَزَوْجَهُ إِلَى الْأَرْضِ وَأَهْبَطَ إِبْلِيسَ مَعَهُمَا وَجَعَلَ بَعْضَهُمْ لِبَعْضٍ عَدُوًّا، وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا، قَدَّرَهُ اللَّهُ فِي عِلْمِهِ عَلَى آدَمَ وَذُرِّيَّتِهِ فَقَدَّرَ لَهُمُ الْهُبُوطَ مِنَ الْجَنَّةِ وَلَكِنْ لَمْ يُقَدِّرْ لَهُمُ الْمَعْصِيَةَ وَلَمْ يَأْمُرْهُمْ بِهَا وَإِنَّمَا قَدَّرَ لَهُمْ مَا تَرَتَّبَ عَلَيْهَا، وَهَذَا مَا قَرَّرَهُ الْعُلَمَاءُ فِي مَعْنَى حَدِيثِ مُحَاجَّاتِ آدَمَ مُوسَى عَلَيْهِمَا السَّلَامُ، فَقَالَ ابْنُ كَثِيرٍ رَحِمَهُ اللَّهُ تَعَالَى: أَنَّهُ لَامَهُ عَلَى إِخْرَاجِهِ نَفْسَهُ وَذُرِّيَّتَهُ مِنَ الْجَنَّةِ. فَقَالَ لَهُ آدَمُ: أَنَا لَمْ أُخْرِجْكُمْ، وَإِنَّمَا أَخْرَجَكُمُ الَّذِي رَتَّبَ الْإِخْرَاجَ عَلَى أَكْلِي مِنَ الشَّجَرَةِ، وَالَّذِي رَتَّبَ ذَلِكَ، وَقَدَّرَهُ وَكَتَبَهُ قَبْلَ أَنْ أُخْلَقَ هُوَ اللَّهُ عَزَّ وَجَلَّ، فَأَنْتَ تَلُومُنِي عَلَى أَمْرٍ لَيْسَ لَهُ نِسْبَةٌ إِلَيَّ أَكْثَرَ مَا أَنِّي نُهِيتُ عَنِ الْأَكْلِ مِنَ الشَّجَرَةِ فَأَكَلْتُ مِنْهَا، وَكَوْنُ الْإِخْرَاجِ مُتَرَتِّبًا عَلَى ذَلِكَ لَيْسَ مِنْ فِعْلِي، فَأَنَا لَمْ أُخْرِجْكُمْ وَلَا نَفْسِي مِنَ الْجَنَّةِ، وَإِنَّمَا كَانَ هَذَا مِنْ قَدَرِ اللَّهِ وَصُنْعِهِ، وَلَهُ الْحِكْمَةُ فِي ذَلِكَ فَلِهَذَا حَجَّ آدَمُ مُوسَى. هَذَا وَقَدْ تَكَلَّمَ الْعُلَمَاءُ عَلَى الْمِقْدَارِ الَّذِي مَكَثَهُ آدَمُ فِي الْجَنَّةِ وَعَنِ السَّاعَةِ الَّتِي أُهْبِطَ فِيهَا مِنَ الْجَنَّةِ وَاخْتَلَفُوا حَوْلَ ذَلِكَ كَمَا اخْتَلَفُوا فِي الْمَكَانِ الَّذِي أُهْبِطَ فِيهَا هَلْ هُوَ فِي مَكَانٍ بَيْنَ مَكَّةَ وَالطَّائِفِ يُقَالُ لَهُ دَحْنَا أَمْ عَلَى جَبَلِ نُودٍ فِي الْهِنْدِ، كَمَا ذَكَرَ الْعُلَمَاءُ أَنَّ حَوَّاءَ لَمْ تَهْبِطْ مَعَهُ فِي نَفْسِ الْمَوْضِعِ وَإِنَّمَا أُهْبِطَ فِي مَكَّةَ وَهُوَ فِي الْهِنْدِ، كَمَا اخْتَلَفُوا فِي الْمَكَانِ الَّذِي أُهْبِطَ فِيهِ إِبْلِيسُ أَيْضًا. ثُمَّ تَكَلَّمَ الْعُلَمَاءُ عَمَّا أُهْبِطَ مَعَ آدَمَ مِنَ الْجَنَّةِ مِنْ ثِمَارِهَا لِتَزْرَعَ فِي الْأَرْضِ، وَقَدْ نَزَلَ مَعَهُ جِبْرِيلُ فَعَلَّمَهُ كَيْفَ يَحْرُثُ وَيَزْرَعُ كَمَا عَلَّمَهُ صَنْعَةَ الْحَدِيدِ وَكَيْفَ يُوقِدُ النَّارَ لِيَبْدَأَ رِحْلَةَ الْعَمَلِ الشَّاقِّ. هَذَا وَقَدْ ذَكَرَ الْعُلَمَاءُ مِنْ بُكَاءِ آدَمَ عَلَيْهِ السَّلَامُ وَنَدَمِهِ عَلَى نُزُولِهِ الْأَرْضَ وَكَيْفَ أَنَّهُ لَمْ يَقْرَبْ حَوَّاءَ مُدَّةً كَبِيرَةً وَلَمْ يَأْكُلْ أَرْبَعِينَ يَوْمًا إِلَى غَيْرِ ذَلِكَ رَجَاءَ أَنْ يَتُوبَ اللَّهُ عَلَيْهِ وَيُعِيدَهُ إِلَى الْجَنَّةِ. وَقَدْ أَوْحَى اللَّهُ تَعَالَى إِلَى آدَمَ عَلَيْهِ السَّلَامُ بِبِنَاءِ الْكَعْبَةِ فَقَالَ لَهُ إِنَّ لِي حَرَمًا حِيَالَ عَرْشِي فَانْطَلِقْ، وَابْنِ لِي بَيْتًا فِيهِ، ثُمَّ حُفَّ بِهِ كَمَا رَأَيْتَ مَلَائِكَتِي يَحُفُّونَ بِعَرْشِي، فَهُنَالِكَ أَسْتَجِيبُ لَكَ، وَلِوَلَدِكَ مَنْ كَانَ مِنْهُمْ فِي طَاعَتِي. فَقَالَ آدَمُ يَا رَبِّ، وَكَيْفَ لِي بِذَلِكَ ! لَسْتُ أَقْوَى عَلَيْهِ وَلَا أَهْتَدِي إِلَيْهِ. فَقَيَّضَ اللَّهُ مَلَكًا فَانْطَلَقَ بِهِ نَحْوَ مَكَّةَ حَتَّى قَدِمَ مَكَّةَ فَبَنَى الْبَيْتَ مِنْ خَمْسَةِ أَجْبُلٍ: مِنْ طُورِ سِينَا، وَطُورِ زَيْتُونٍ، وَلُبْنَانَ، وَالْجُودِيِّ، وَبَنَى قَوَاعِدَهُ مِنْ حِرَاءٍ، فَلَمَّا فَرَغَ مِنْ بِنَائِهِ خَرَجَ بِهِ الْمَلَكُ إِلَى عَرَفَاتٍ، فَأَرَاهُ الْمَنَاسِكَ الَّتِي يَفَعَلُهَا النَّاسُ الْيَوْمَ. وَقَدْ أَخْبَرَ اللَّهُ تَعَالَى فِي كِتَابِهِ أَنَّهُ أَخَذَ عَلَى بَنِي آدَمَ الْعَهْدَ وَالْمِيثَاقَ بِرُبُوبِيَّتِهِ وَأُلُوهِيَّتِهِ، وَإِقْرَارِهِمْ بِذَلِكَ فَقَالَ سُبْحَانَهُ: وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ [الْأَعْرَافِ: 172]. وَقَدْ ذَكَرَ الْعُلَمَاءُ أَنَّ آدَمَ قَدْ وُلِدَ لَهُ أَرْبَعُونَ وَلَدًا مِنْ ذِكْرٍ وَأُنْثَى فِي عِشْرِينَ بَطْنًا ذَكَرَ الْعُلَمَاءُ أَسْمَاءَهُمْ وَمِنْهُمْ قَابِيلُ وَهَابِيلُ وَشِيثُ...إِلَى غَيْرِ ذَلِكَ مِنْ أَسْمَائِهِمْ وَأَسْمَاءِ تَوْأَمِهِمْ مِنَ النِّسَاءِ. وَاخْتَلَفَ أَهْلُ الْعِلْمِ هَلْ وُلِدَ لَهُمَا بِالْجَنَّةِ شَيْءٌ مِنَ الْأَوْلَادِ؟ فَقِيلَ: لَمْ يُولَدْ لَهُمَا إِلَّا فِي الْأَرْضِ. وَقِيلَ: بَلْ وُلِدَ لَهُمَا فِيهَا. فَكَانَ قَابِيلُ وَأُخْتُهُ مِمَّنْ وُلِدَ بِهَا. وَقَدِ احْتَالَ إِبْلِيسُ عَلَى حَوَّاءَ وَمَا زَالَ بِهَا حَتَّى سَمَّتْ وَلَدَهَا بِمَا أَمْلَاهُ عَلَيْهَا فَسَمَّتْهُ عَبْدَ الْحَارِثِ وَهُوَ اسْمُ إِبْلِيسَ، وَكَانَ لَا يَعِيشُ لَهَا وَلَدٌ فَعَاشَ هَذَا بِقَدَرِ اللَّهِ تَعَالَى سُبْحَانَهُ. ثُمَّ ذَكَرَ الْعُلَمَاءُ مَا قَصَّهُ اللَّهُ تَعَالَى مِنْ قَتْلِ أَحَدِ وَلَدَيْ آدَمَ أَخَاهُ فَكَانَ أَوَّلَ دَمٍ وَقَعَ فِي الْأَرْضِ وَكَانَ عَلَى ابْنِ آدَمَ الْأَوَّلِ كِفْلٌ مِنْ كُلِّ دَمٍ يَقَعُ بَعْدَ ذَلِكَ، وَكَيْفَ أَنَّ اللَّهَ تَعَالَى إِكْرَامًا لِلْمَقْتُولِ أَرْسَلَ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْأَةَ أَخِيهِ، وَقَدْ عَاجَلَ اللَّهُ لَهُ الْعُقُوبَةَ فِي الدُّنْيَا بِأَنْ أَعَاقَهُ مَعَ مَا يَنْتَظِرُهُ يَوْمَ الْقِيَامَةِ. وَقَدْ مَنَّ اللَّهُ تَعَالَى عَلَى آدَمَ بِالنُّبُوَّةِ فَكَانَ نَبِيًّا مُكَلِّمًا مَعَ مَا أَعْطَاهُ اللَّهُ تَعَالَى مِنْ مُلْكِ الْأَرْضِ. هَذَا وَقَدْ أَوْصَى آدَمُ ابْنَهُ شِيثَ وَجَعَلَ الْأَمْرَ لَهُ مِنْ بَعْدِهِ، وَذَلِكَ لَمَّا حَضَرَتْهُ الْوَفَاةُ، وَقَدْ جَاءَ فِي وَفَاةِ آدَمَ عَلَيْهِ السَّلَامُ أَنَّهُ رَاجَعَ مَلَكَ الْمَوْتِ بِأَنَّهُ بَقِيَ مِنْ عُمْرِهِ سِتُّونَ سَنَةً فَأَخْبَرَهُ أَنَّهُ سَأَلَ اللَّهَ تَعَالَى أَنْ يَكْتُبَهَا لِابْنِهِ دَاوُدَ عَلَيْهِ السَّلَامُ، فَقَالَ: مَا فَعَلْتُ ! " فَقَالَ النَّبِيُّ ﷺ: فَنَسِيَ آدَمُ فَنَسِيَتْ ذُرِّيَّتُهُ، وَجَحَدَ فَجَحَدَتْ ذُرِّيَّتُهُ فَحِينَئِذٍ وَضَعَ اللَّهُ الْكِتَابَ وَأَمَرَ بِالشُّهُودِ وَأَكْمَلَ لِآدَمَ عُمْرَهُ وِلِدَاوُدَ عُمْرَهُ عَلَيْهِمَا السَّلَامُ، وَلَمَّا مَاتَ آدَمُ عَلَيْهِ السَّلَامُ نَزَلَ جِبْرِيلُ وَالْمَلَائِكَةُ فَغَسَّلُوهُ وَحَنَّطُوهُ وَكَفَّنُوهُ وَصَلَّى عَلَيْهِ جِبْرِيلُ وَالْمَلَائِكَةُ وَكَبَّرُوا عَلَيْهِ أَرْبَعًا وَدَفَنُوهُ وَقَالُوا: هَذِهِ سُنَّتُكُمْ يَا بَنِي آدَمَ، وَقَدْ مَاتَ يَوْمَ الْجُمْعَةِ عَلَيْهِ السَّلَامُ.

    ✧ Summary of the creation of Adam ﷺ God, exalted is He, informed His angels, by way of announcing the creation of Adam and his progeny, just as He announces a great matter before its occurrence. The angels said, asking by way of inquiry and seeking knowledge of the wisdom behind it, not by way of objection, belittling the children of Adam, or envying them, "Will You place therein one who will cause corruption therein and shed blood?" It was said: They knew that this would occur because of what they had seen of tribes before Adam called al-Ḥinn and al-Binn, two thousand years before Adam, who shed blood; so God sent against them an army of angels, and they drove them away to the islands of the seas. God, exalted is He, informed them that there was a wisdom in that and that He, glorified is He, knows what they did not know. When God, glorified is He, willed to create Adam ﷺ, He took a handful of earth from its plain and its rugged, its black, white, and red; and He created from it Adam ﷺ. Thus creation came in accordance with its colors: among them the white, the black, and the red; and among them the plain and the rugged. He created him and fashioned him and left him—it was said: forty days, and it was said: forty years of our years—as clay, his length sixty cubits in the sky; then the spirit was breathed into him from his head. When it settled in the body, he sneezed and praised God, exalted is He, so God, exalted is He, said to him, "May God have mercy on you." When He had created him, He said to him, "Go and greet those people"—a group of angels sitting—"and listen to how they greet you, for it is your greeting and the greeting of your progeny." He said, "Peace be upon you," and they said, "Peace be upon you and the mercy of God and His blessings," thus adding to him "and the mercy of God." When the creation of Adam ﷺ was complete, God, glorified is He, commanded the angels to prostrate to him, and they prostrated in compliance with His command, glorified is He. As for Iblīs, he refused and was arrogant and was among the deviators; he inclined toward corrupt analogy and said, "Shall I prostrate to one You created from clay?" and said, "I am better than him; You created me from fire and created him from clay." When God, glorified is He, exposed Iblīs's hidden intent, his pride and self-conceit, He cursed him and expelled him from His mercy. God, glorified is He, taught Adam the names of all things: He taught him these: horses, mules, camels, jinn, and wild animals. Then He presented these things to the angels, seeking from them, by way of testing, that they mention their names. They said, "Glory be to You, we have no knowledge except what You have taught us; indeed You are the All-Knowing, the All-Wise." Then God, exalted is He, commanded Adam to inform the angels of the names of these things, and then they knew his excellence and what God, exalted is He, had honored him with. God, exalted is He, settled Adam in Paradise; he walked in it alone, without a wife. He slept a sleep, and when he woke, there was at his head a woman sitting, whom God had created from his rib. He asked her, "What are you?" She said, "A woman." He said, "Why were you created?" She said, "That you may find rest in me." The angels said to him, while they looked on to see how far his knowledge had reached, "What is her name, O Adam?" He said, "Ḥawwāʾ." They said, "Why was she named Ḥawwāʾ?" He said, "Because she was created from something living (ḥayy)." Then God said, "O Adam, dwell, you and your wife, in Paradise." God made lawful for them both everything in Paradise except the tree from which He, glorified is He, forbade them. The commentators differed concerning the identity of this tree; God has left its mention and specification obscure, and had there been benefit in mentioning it for us, He would have specified it for us. They also differed concerning the Paradise in which God, exalted is He, settled Adam: whether it was on earth, given that it is the place of trial, or in heaven but other than the Garden of Eternity, or whether it was the Garden of Eternity itself. When Adam and his wife were settled in Paradise, Iblīs did not rest until he contrived to enter it upon them—and before that, rather, he whispered to them from outside it—urging them to eat from the tree and telling them that they were mortal and that God, glorified is He, forbade them that tree only lest they become two angels or become among the immortal. Thus he led them on by deception, and they ate from it, and their private parts became visible to them. Then came what God, exalted is He, related in His Mighty Book of His turning to Adam in forgiveness, His cursing of Iblīs, then God's sending down Adam and his wife to earth and sending down Iblīs with them, making some of them enemies to others. God's command was an ordained decree: God decreed it in His knowledge for Adam and his progeny, decreeing for them the descent from Paradise, but He did not decree for them the sin, nor did He command them to it; rather He decreed for them what resulted from it. This is what the scholars affirmed regarding the meaning of the ḥadīth of the disputation between Adam and Moses (peace be upon them both). Ibn Kathīr, may God have mercy on him, said: He blamed him for causing himself and his progeny to be expelled from Paradise. Adam said to him, "I did not expel you; rather the One Who arranged the expulsion upon my eating from the tree expelled you. The One Who arranged, decreed, and wrote that before I was created is God, Mighty and Majestic. So you blame me for a matter that has no relation to me except that I was forbidden to eat from the tree and I ate from it. The fact that expulsion results from that is not from my action; I did not expel you or myself from Paradise. It was from God's decree and making, and He has wisdom in that." Thus Adam confuted Moses. The scholars also spoke about the length of time Adam remained in Paradise and the hour in which he was sent down from it, and they differed about that just as they differed about the place to which he was sent down: whether it was a place between Makkah and al-Ṭāʾif called Daḥnā, or on Mount Nūd in India. The scholars mentioned that Ḥawwāʾ did not descend with him in the same location; rather he was sent down in Makkah while she was in India. They also differed about the place to which Iblīs was sent down. Then the scholars spoke about what was sent down with Adam from Paradise of its fruits to be planted on earth. Jibrīl came down with him and taught him how to plow and plant, just as he taught him the craft of iron and how to kindle fire, that he might begin the journey of hard labor. The scholars also mentioned Adam's weeping ﷺ and his regret at his descent to earth, and how he did not approach Ḥawwāʾ for a long time and did not eat for forty days, and other such things, hoping that God would turn to him in forgiveness and return him to Paradise. God, exalted is He, revealed to Adam ﷺ to build the Kaʿbah, saying to him, "I have a sanctuary facing My Throne; go and build for Me a house therein, then encircle it as you saw My angels encircling My Throne. There I will answer you and your children, whoever of them is in obedience to Me." Adam said, "O Lord, how can I do that? I am not able, nor do I know the way to it." So God appointed an angel, and he set out with him toward Makkah until he reached Makkah. He built the House from five mountains: from Mount Sinai, the Mount of Olives, Lebanon, and al-Jūdī, and laid its foundations from Ḥirāʾ. When he finished building it, the angel took him out to ʿArafāt and showed him the rites that people perform today. God, exalted is He, informed in His Book that He took from the children of Adam the covenant and compact of His lordship and divinity and their acknowledgment of that. He, glorified is He, said: "And when your Lord took from the children of Adam, from their loins, their progeny and made them testify concerning themselves, 'Am I not your Lord?' They said, 'Yes, we testify'—lest you should say on the Day of Resurrection, 'Indeed we were unaware of this'" [al-Aʿrāf: 172]. The scholars mentioned that Adam had forty children, male and female, in twenty births, and the scholars mentioned their names, among them Qābīl, Hābīl, and Shīth... and other names of theirs and the names of their twin sisters among the women. The people of knowledge differed as to whether any children were born to them in Paradise. It was said: no children were born to them except on earth. It was said: rather, children were born to them therein, and Qābīl and his sister were among those born therein. Iblīs contrived against Ḥawwāʾ and did not cease until she named her son as he dictated to her, so she named him ʿAbd al-Ḥārith, which is the name of Iblīs. No child had lived for her before, but this one lived by the decree of God, exalted and glorified is He. Then the scholars mentioned what God, exalted is He, related of one of Adam's two sons killing his brother. It was the first blood shed on earth, and upon the first son of Adam was a share of every blood shed thereafter. They mentioned how God, exalted is He, to honor the slain one, sent a crow scratching in the earth to show him how to conceal his brother's nakedness. God hastened punishment for him in this world by afflicting him, along with what awaited him on the Day of Resurrection. God, exalted is He, bestowed prophethood upon Adam, and he was a prophet to whom God spoke, along with the dominion of the earth that God, exalted is He, gave him. Adam bequeathed to his son Shīth and placed the matter with him after him when death came to him. Concerning the death of Adam ﷺ, it is reported that he remonstrated with the angel of death, saying that sixty years remained of his life. The angel told him that he had asked God, exalted is He, to write them for his son Dāwūd ﷺ. Adam said, "I did not do that." The Prophet ﷺ said: "Adam forgot, and his progeny forgot; and he denied, and his progeny denied. Then God established the writing and commanded the witnesses." And God completed for Adam his lifespan and for David his lifespan (peace be upon them both). When Adam died ﷺ, Jibrīl and the angels descended, washed him, embalmed him, shrouded him, and Jibrīl and the angels prayed over him and said the takbīr over him four times, then buried him. They said, "This is your custom, O children of Adam." He died on Friday ﷺ.

45. Tarikh (al-Tabari) 45No grade recorded

    خَلْقِ آدَمَ عَلَيْهِ السَّلَامُ   لَمَّا أَرَادَ اللَّهُ تَعَالَى أَنْ يُطْلِعَ مَلَائِكَتَهُ عَلَى مَا عَلِمَ مِنَ انْطِوَاءِ إِبْلِيسَ عَلَى الْكِبْرِ وَلَمْ يَعْلَمْهُ الْمَلَائِكَةُ حَتَّى دَنَا أَمْرُهُ مِنَ الْبَوَارِ وَمُلْكُهُ مِنَ الزَّوَالِ، فَقَالَ لِلْمَلَائِكَةِ: إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً. أَعْلَمَ بِمَا يُرِيدُ أَنْ يَخْلُقَ مِنْ آدَمَ وَذُرِّيَّتِهِ الَّذِينَ يُخْلِفُ بَعْضُهُمْ بَعْضًا، كَمَا قَالَ: وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ [ الْأَنْعَامِ: 165 ]. وَقَالَ: وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ [ النَّمْلِ: 62 ]. فَأَخْبَرَهُمْ بِذَلِكَ عَلَى سَبِيلِ التَّنْوِيهِ بِخَلْقِ آدَمَ وَذُرِّيَّتِهِ، كَمَا يُخْبِرُ بِالْأَمْرِ الْعَظِيمِ قَبْلَ كَوْنِهِ. فَقَالَتِ الْمَلَائِكَةُ سَائِلِينَ عَلَى وَجْهِ الِاسْتِكْشَافِ وَالِاسْتِعْلَامِ عَنْ وَجْهِ الْحِكْمَةِ لَا عَلَى وَجْهِ الِاعْتِرَاضِ وَالتَّنَقُّصِ لِبَنِي آدَمَ وَالْحَسَدِ لَهُمْ، كَمَا قَدْ يَتَوَهَّمُهُ بَعْضُ جَهَلَةِ الْمُفَسِّرِينَ: قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ. قِيلَ: عَلِمُوا أَنَّ ذَلِكَ كَائِنٌ بِمَا رَأَوْا مِمَّنْ كَانَ قَبْلَ آدَمَ مِنَ الْحِنِّ وَالْبِنِّ. قَالَهُ قَتَادَةُ. وَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ كَانَتِ الْحِنُّ وَالْبِنُّ قَبْلَ آدَمَ بِأَلْفَيْ عَامٍ، فَسَفَكُوا الدِّمَاءَ فَبَعَثَ اللَّهُ إِلَيْهِمْ جُنْدًا مِنَ الْمَلَائِكَةِ فَطَرَدُوهُمْ إِلَى جَزَائِرِ الْبُحُورِ ورُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّ الْمَلَائِكَةَ قَالَتْ ذَلِكَ لِلَّذِي كَانُوا عَهِدُوا مِنْ أَمْرِهِ وَأَمْرِ الْجِنِّ الَّذِينَ كَانُوا سُكَّانَ الْأَرْضِ قَبْلَ ذَلِكَ، فَقَالُوا لِرَبِّهِمْ تَعَالَى: أَتَجْعَلُ فِيهَا مَنْ يَكُونُ مِثْلَ الْجِنِّ الَّذِينَ كَانُوا يَسْفِكُونَ الدِّمَاءَ فِيهَا وَيُفْسِدُونَ وَيَعْصُونَكَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ؟ فَقَالَ اللَّهُ لَهُمْ: إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ، يَعْنِي مِنَ انْطِوَاءِ إِبْلِيسَ عَلَى الْكِبْرِ وَالْعَزْمِ عَلَى خِلَافِ أَمْرِي وَاغْتِرَارِهِ، وَأَنَا مُبْدٍ ذَلِكَ لَكُمْ مِنْهُ لِتَرَوْهُ عِيَانًا. خلق آدم عليه السلام فَلَمَّا أَرَادَ اللَّهُ أَنْ يَخْلُقَ آدَمَ بَعَثَ اللَّهُ -عَزَّ وَجَلَّ- جِبْرَئِيلَ إِلَى الْأَرْضِ لِيَأْتِيَهُ بِطِينٍ مِنْهَا، قَالَتِ الْأَرْضُ: إِنِّي أَعُوذُ بِاللَّهِ مِنْكَ أَنْ تَنْقُصَ مِنِّي أَوْ تَشِينَنِي، فَرَجَعَ وَلَمْ يَأْخُذْ، وَقَالَ: رَبِّ إِنَّهَا عَاذَتْ بِكَ فَأَعَذْتُهَا. فَبَعَثَ مِيكَائِيلَ فَعَاذَتْ مِنْهُ فَأَعَاذَهَا، فَبَعَثَ مَلَكَ الْمَوْتِ فَعَاذَتْ مِنْهُ، فَقَالَ: وَأَنَا أَعُوذُ بِاللَّهِ أَنْ أَرْجِعَ، وَلَمْ أُنَفِّذْ أَمْرَهُ، فَأَخَذَ مِنْ وَجْهِ الْأَرْضِ وَخَلَطَ، فَلَمْ يَأْخُذْ مِنْ مَكَانٍ وَاحِدٍ، وَأَخَذَ مِنْ تُرْبَةٍ حَمْرَاءَ وَبَيْضَاءَ وَسَوْدَاءَ، فَلِذَلِكَ خَرَجَ بَنُو آدَمَ مُخْتَلِفِينَ  . فَصَعِدَ بِهِ، فَبَلَّ التُّرَابَ حَتَّى عَادَ طِينًا، ثُمَّ تُرِكَ حَتَّى تَغَيَّرَ وَأَنْتَنَ، وَهُوَ قَوْلُهُ: مِنْ حَمَإٍ مَسْنُونٍ  ، قَالَ: مُنْتِنٌ. وَقَدْ رَوَى سَعِيدُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: بَعَثَ رَبُّ الْعِزَّةِ إِبْلِيسَ فَأَخَذَ مِنْ أَدِيمِ الْأَرْضِ، وَمِنْ عَذْبِهَا وَمِنْ مِلْحِهَا، فَخَلَقَ آدَمَ، فَمِنْ ثَمَّ سُمِّيَ آدَمُ، لِأَنَّهُ خَلَقَ مِنْ أَدِيمِ الْأَرْضِ، وَمِنْ ثَمَّ قَالَ إِبْلِيسُ: أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا  ، أَيْ هَذِهِ الطِّينَةُ أَنَا جِئْتُ بِهَا. وعَنِ ابْنِ مَسْعُودٍ، قَالَ: إِنَّ اللَّهَ بَعَثَ إِبْلِيسَ فَأَخَذَ مِنْ أَدِيمِ الْأَرْضِ مِنْ عَذْبِهَا وَمَالِحِهَا، فَخَلَقَ مِنْهُ آدَمَ، فَكُلُّ شَيْءٍ خَلَقَهُ مِنْ عَذْبِهَا فَهُوَ صَائِرٌ إِلَى الْجَنَّةِ وَإِنْ كَانَ ابْنَ كَافِرٍ، وَكُلُّ شَيْءٍ خَلَقَهُ مِنْ مَالِحِهَا فَهُوَ صَائِرٌ إِلَى النَّارِ وَإِنْ كَانَ ابْنَ نَبِيٍّ. قَالَ: فَمِنْ ثَمَّ قَالَ إِبْلِيسُ: أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا، لِأَنَّهُ جَاءِ بِالطِّينَةِ، وَسُمِّيَ آَدَمُ لِأَنَّهُ خُلِقَ مِنْ أَدِيمِ الْأَرْضِ  . وعَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ ﷺ، قَالَ: "إِنَّ اللَّهَ -عَزَّ وَجَلَّ- خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ، فَجَاءَ بَنُو آَدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَبْيَضُ، وَالْأَحْمَرُ، وَالْأَسْوَدُ، وَبَيْنَ ذَلِكَ، وَالْخَبِيثُ، وَالطَّيِّبُ، وَالسَّهْلُ، وَالْحَزَنُ وَبَيْنَ ذَلِكَ". وعَنْ أَبِي لُبَابَةَ الْبَدْرِيِّ، أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: " سَيِّدُ الْأَيَّامِ يَوْمُ الْجُمُعَةِ  ، وَأَعْظَمُهَا عِنْدَهُ، وَأَعْظَمُ عِنْدَ اللَّهِ -عَزَّ وَجَلَّ- مِنْ يَوْمِ الْفِطْرِ وَيَوْمِ الْأَضْحَى، وَفِيهِ خَمْسُ خِلَالٍ: خَلَقَ اللَّهُ تَبَارَكَ وَتَعَالَى فِيهِ آَدَمَ، وَأَهْبَطَ اللَّهُ فِيهِ آَدَمَ إِلَى الْأَرْضِ، وَفِيهِ تُوُفِّيَ آَدَمُ، وَفِيهِ سَاعَةٌ لَا يَسْأَلُ الْعَبْدُ فِيهَا شَيْئًا إِلَّا أَتَاهُ اللَّهُ إِيَّاهُ مَا لَمْ يَسْأَلْ حَرَامًا، وَفِيهِ تَقُومُ السَّاعَةُ، مَا مِنْ مَلَكٍ مُقَرَّبٍ فِي السَّمَاءِ وَالْأَرْضِ وَلَا رِيَاحٍ وَلَا جِبَالٍ وَلَا بَحْرٍ إِلَّا وَهُنَّ يَسْتَغْفِرُونَ مِنْ يَوْمِ الْجُمُعَةِ". . ترك آدم أربعين ليلة جسدا لا روح فيه فَلَمَّا صَوَّرَ اللَّهُ تَعَالَى آدَمَ  تَرَكَهُ أَرْبَعِينَ لَيْلَةً جَسَدًا مُلْقًى لَا رُوحَ فِيهِ، هَكَذَا رَوَاهُ الضَّحَّاكُ عَنِ ابْنِ عَبَّاسٍ. وَقَالَ السُّدِّيُّ عَنْ أَشْيَاخِهِ: بَقِيَ جَسَدًا بَيْنَ طِينٍ وَمَاءٍ أَرْبَعِينَ سَنَةً. وَالْمُرَادُ بِذَلِكَ مِنْ أَعْوَامِنَا. وَقَدْ رَوَى أَبُو عُثْمَانَ النَّهْدِيُّ، عَنْ سَلْمَانَ الْفَارِسِيِّ، قَالَ: خَمَّرَ اللَّهُ -عَزَّ وَجَلَّ- طِينَةَ آدَمَ أَرْبَعِينَ يَوْمًا. فَعَلَى هَذَا يَكُونُ التَّخْمِيرُ قَبْلَ التَّصْوِيرِ. وَقَدْ رُوِّينَا عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "فِي يَوْمِ الْجُمْعَةِ خُلِقَ آدَمُ". وَقَالَ مُجَاهِدٌ: خُلِقَ بَعْدَ كُلِّ شَيْءٍ آخِرَ النَّهَارِ مِنْ يَوْمِ الْجُمْعَةِ. ورَوَى السُّدِّيُّ عَنْ أَشْيَاخِهِ، قَالَ: لَمَّا أَرَادَ اللَّهُ -عَزَّ وَجَلَّ- أَنْ يَنْفُخَ فِيهِ الرُّوحَ، قَالَ لِلْمَلَائِكَةِ: فَإِذَا نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ. فَنَفَخَ فِيهِ الرُّوحَ فَدَخَلَ فِيهِ الرُّوحُ مِنْ رَأْسِهِ فَعَطَسَ  ، فَقَالَتْ لَهُ الْمَلَائِكَةُ: قُلِ الْحَمْدُ لِلَّهِ، فَقَالَ: الْحَمْدُ لِلَّهِ، فَقَالَ اللَّهُ: رَحِمَكَ رَبُّكَ، فَلَمَّا دَخَلَ الرُّوحُ فِي عَيْنَيْهِ نَظَرَ إِلَى ثِمَارِ الْجَنَّةِ، فَلَمَّا دَخَلَ فِي جَوْفِهِ اشْتَهَى الطَّعَامَ، فَوَثَبَ قَبْلَ أَنْ تَبْلُغَ الرُّوحُ رِجْلَيْهِ عَجْلَانَ، فَذَلِكَ قَوْلُهُ: خُلِقَ الإِنْسَانُ مِنْ عَجَلٍ  . فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ. وَرَوَى الضَّحَّاكُ، فَقَالَ: أَتَتْهُ النَّفْخَةُ مِنْ قِبَلِ رَأْسِهِ، فَجَعَلَ لَا يَجْرِي فِي شَيْءٍ مِنْ جَسَدِهِ إِلَّا صَارَ لَحْمًا وَدَمًا، فَلَمَّا انْتَهَتِ النَّفْخَةُ إِلَى سُرَّتِهِ فَنَظَرَ إِلَى جَسَدِهِ فَأَعْجَبَهُ، فَذَهَبَ لِيَنْهَضَ فَلَمْ يَقْدِرْ، فَلَمَّا تَمَّتِ النَّفْخَةُ عَطَسَ، فَقَالَ: الْحَمْدُ لِلَّهِ، فَقَالَ لَهُ رَبُّهُ: يَرْحَمُكَ رَبُّكَ  . وعَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ اللَّهَ -عَزَّ وَجَلَّ- لَمَّا صَوَّرَ آَدَمَ تَرَكَهُ مَا شَاءَ اللَّهُ أَنْ يَتْرُكَهُ فَجَعَلَ إِبْلِيسُ يَطِيفُ بِهِ فَلَمَّا رَآَهُ أَجْوَفَ عَرَفَ أَنَّهُ خَلْقٌ لَا يَتَمَالَكُ". وعن أَبُو هُرَيْرَةَ، قَالَ: قَالَ رَسُولَ اللَّهِ ﷺ: " خَلَقَ اللَّهُ -عَزَّ وَجَلَّ- آَدَمَ عَلَى صُورَتِهِ، طُولُهُ سِتُّونَ ذِرَاعًا  ، فَلَمَّا خَلَقَهُ قَالَ لَهُ: اذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ النَّفَرِ - وَهُمْ نَفَرٌ مِنَ الْمَلَائِكَةِ جُلُوسٌ فَاسْتَمِعْ مَا يُحَيُّونَكَ فَإِنَّهَا تَحِيَّتُكَ وَتَحِيَّةُ ذَرِّيَّتكَ  ، فَقَالَ: السَّلَامُ عَلَيْكُمْ، فَقَالُوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، فَزَادُوهُ وَرَحْمَةُ اللَّهِ، فَكُلُّ مَنْ يَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ آَدَمَ وَطُولِهِ فَلَمْ يَزَلِ الْخَلْقُ يَنْقُصُ بَعْدُ". هَذَا حَدِيثٌ مُتَّفَقٌ عَلَيْهِ،

    ✧ The creation of Adam ﷺ When God Almighty wished to acquaint His angels with what He knew of Iblis's harboring of arrogance, which the angels did not know, until his matter drew near to perdition and his kingship to removal, He said to the angels: 'I am placing on the earth a vicegerent.' He informed them of what He intended to create of Adam and his offspring, who succeed one another, as He said: 'And it is He who has made you vicegerents of the earth' [al-An'ām: 165]. And He said: 'And will make you vicegerents of the earth' [al-Naml: 62]. So He told them of that by way of announcing the creation of Adam and his offspring, as He announces a great matter before it comes to be. The angels said, asking by way of inquiry and seeking knowledge of the wisdom, not by way of objection and disparagement of the children of Adam and envy of them, as some ignorant exegetes might imagine: 'They said, "Will You place therein one who will cause corruption therein and shed blood?"' It is said: They knew that this would occur from what they had seen of the jinn and the binn who were before Adam. Qatādah said this. 'Abd Allāh b. 'Umar said: The jinn and the binn were before Adam by two thousand years, and they shed blood, so God sent against them an army of angels and drove them to the islands of the seas. It was narrated from Ibn 'Abbās that the angels said that because of what they had experienced of his affair and the affair of the jinn who were the inhabitants of the earth before that, so they said to their Lord, Exalted is He: 'Will You place therein one who will be like the jinn who shed blood therein and cause corruption and disobey You, while we glorify Your praise and declare Your holiness?' God said to them: 'Indeed, I know what you do not know,' meaning of Iblis's harboring of arrogance and his resolve to oppose My command and his delusion, and that I will show you that from him so you may see it plainly. The creation of Adam, ﷺ. When God wished to create Adam, God – Mighty and Majestic – sent Gabriel to the earth to bring Him clay from it. The earth said: 'I seek refuge in God from you, lest you diminish me or disfigure me.' So he returned without taking anything and said: 'Lord, she sought refuge in You, so I granted her refuge.' Then He sent Michael, and she sought refuge from him, so he granted her refuge. Then He sent the Angel of Death, and she sought refuge from him, and he said: 'And I seek refuge in God from returning without carrying out His command.' So he took from the face of the earth and mixed it, and did not take from one place only, and he took from red, white, and black soil, and therefore the children of Adam came out differing. Then he ascended with it, and he moistened the dust until it became clay, then it was left until it changed and stank, and that is His saying: 'from altered black mud' (min ḥama'in masnūn). He said: stinking. Sa'īd b. Jubayr narrated from Ibn 'Abbās, who said: The Lord of Might sent Iblis, and he took from the surface of the earth, from its sweet and its salty parts, and created Adam. Hence he was named Adam, because he was created from the surface of the earth (adīm al-arḍ). Hence Iblis said: 'Shall I prostrate to one You created from clay?' – meaning: this clay, I brought it. From Ibn Mas'ūd, who said: God sent Iblis, and he took from the surface of the earth, from its sweet and salty parts, and created Adam from it. Everything He created from its sweet part will go to Paradise even if he is the son of a disbeliever, and everything He created from its salty part will go to the Fire even if he is the son of a prophet. He said: Hence Iblis said: 'Shall I prostrate to one You created from clay?' because he brought the clay, and Adam was named because he was created from the surface of the earth. From Abū Mūsā, from the Prophet ﷺ, who said: 'God – Mighty and Majestic – created Adam from a handful He took from all the earth, and the children of Adam came according to the earth: among them came the white, the red, the black, and in between; the wicked, the good, the soft, the rough, and in between.' From Abū Lubābah al-Badrī, that the Messenger of God ﷺ said: 'The master of days is Friday, and the greatest of them with Him, and it is greater with God – Mighty and Majestic – than the day of Fiṭr and the day of Aḍḥā. In it are five qualities: God, Blessed and Exalted, created Adam in it; God sent Adam down to the earth in it; in it Adam died; in it there is an hour in which a servant does not ask for anything but God gives it to him as long as he does not ask for something forbidden; and in it the Hour will rise. There is no angel brought near in heaven or earth, nor winds, nor mountains, nor sea, but they seek forgiveness on Friday.' Adam was left for forty nights as a body without a soul. When God Almighty fashioned Adam, He left him for forty nights as a body cast down with no soul in him. Thus al-Ḍaḥḥāk narrated from Ibn 'Abbās. Al-Suddī said from his teachers: He remained a body between clay and water for forty years. The meaning of that is of our years. Abū 'Uthmān al-Nahdī narrated from Salmān al-Fārisī, who said: God – Mighty and Majestic – fermented the clay of Adam for forty days. According to this, the fermentation was before the fashioning. We have narrated from the Prophet ﷺ that he said: 'On Friday Adam was created.' Mujāhid said: He was created after everything, at the end of the day of Friday. Al-Suddī narrated from his teachers, who said: When God – Mighty and Majestic – wished to breathe into him the soul, He said to the angels: 'So when I have breathed into him of My spirit, fall down prostrating to him.' Then He breathed the soul into him, and the soul entered from his head, and he sneezed. The angels said to him: 'Say: Praise be to God.' He said: 'Praise be to God.' God said: 'Your Lord has mercy on you.' When the soul entered his eyes, he looked at the fruits of Paradise, and when it entered his belly, he desired food, and he leaped before the soul reached his legs, in haste. That is His saying: 'Man was created of haste' (khuliqa al-insānu min 'ajal). Then the angels prostrated, all of them together, except Iblis. Al-Ḍaḥḥāk narrated, saying: The breath came to him from the direction of his head, and it did not run through any part of his body but it became flesh and blood. When the breath reached his navel, he looked at his body and admired it, and he tried to rise but could not. When the breath was complete, he sneezed and said: 'Praise be to God.' His Lord said to him: 'Your Lord has mercy on you.' From Anas b. Mālik, who said: The Messenger of God ﷺ said: 'When God – Mighty and Majestic – fashioned Adam, He left him as long as God willed to leave him, and Iblis began to circle around him. When he saw him hollow, he knew that he was a creature that would not control himself.' From Abū Hurayrah, who said: The Messenger of God ﷺ said: 'God – Mighty and Majestic – created Adam in His image, his height sixty cubits. When He created him, He said to him: "Go and greet that group" – they were a group of angels sitting – "and listen to how they greet you, for it is your greeting and the greeting of your offspring." He said: "Peace be upon you." They said: "Peace be upon you and the mercy of God and His blessings." So they added: and the mercy of God. Everyone who enters Paradise will be in the image of Adam and his height. Creation has not ceased to diminish since then.' This is a hadith agreed upon.

46. Tarikh (al-Tabari) 46No grade recorded

    الْأَسْمَاءُ الَّتِي عَلَّمَهَا اللَّهُ آدَمَ  وَاخْتَلَفَتِ الْعُلَمَاءُ فِي الْأَسْمَاءِ، فَقَالَ الضَّحَّاكُ عَنِ ابْنِ عَبَّاسٍ: عَلَّمَهُ الْأَسْمَاءَ كُلَّهَا الَّتِي تَتَعَارَفُ بِهَا النَّاسُ: إِنْسَانٌ، وَدَابَّةٌ، وَأَرْضٌ، وَسَهْلٌ، وَجَبَلٌ، وَفَرَسٌ، وَحِمَارٌ، وَأَشْبَاهُ ذَلِكَ، حَتَّى الْفَسْوَةُ، وَالْفُسَيَّةُ. وَقَالَ مُجَاهِدٌ وَسَعِيدُ بْنُ جُبَيْرٍ مِثْلَهُ. وَقَالَ ابْنُ زَيْدٍ: عُلِّمَ أَسْمَاءَ ذُرِّيَّتِهِ. وَقَالَ الرَّبِيعُ: عُلِّمَ أَسْمَاءَ الْمَلَائِكَةِ خَاصَّةً. فَلَمَّا عُلِّمَهَا عَرَضَ اللَّهُ أَهْلَ الْأَسْمَاءِ عَلَى الْمَلَائِكَةِ فَقَالَ: أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ إِنِّي إِنْ جَعَلْتُ الْخَلِيفَةَ مِنْكُمْ أَطَعْتُمُونِي، وَقَدَّسْتُمُونِي، وَلَمْ تَعْصُونِي، وَإِنْ جَعَلْتُهُ مِنْ غَيْرِكُمْ أَفْسَدَ فِيهَا، وَسَفَكَ الدِّمَاءَ، فَإِنَّكُمْ إِنْ لَمْ تَعْلَمُوا أَسْمَاءَ هَؤُلَاءِ وَأَنْتُمْ تُشَاهِدُونَهُمْ فَبِأَنْ لَا تَعْلَمُوا مَا يَكُونُ مِنْكُمْ وَمِنْ غَيْرِكُمْ وَهُوَ مُغَيَّبٌ عَنْكُمْ أَوْلَى وَأَحْرَى. وَهَذَا قَوْلُ ابْنِ مَسْعُودٍ، وَرِوَايَةُ أَبِي صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ. وَرُوِيَ عَنِ الْحَسَنِ، وَقَتَادَةَ أَنَّهُمَا قَالَا: لَمَّا عَلَّمَ اللَّهُ الْمَلَائِكَةَ بِخَلْقِ آدَمَ، وَاسْتِخْلَافِهِ وَ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ قَالُوا فِيمَا بَيْنَهُمْ: لِيَخْلُقْ رَبُّنَا مَا يَشَاءُ فَلَنْ يَخْلُقَ خَلْقًا إِلَّا كُنَّا أَكْرَمَ عَلَى اللَّهِ مِنْهُ، وَأَعْلَمَ مِنْهُ. فَلَمَّا خَلَقَهُ وَأَمَرَهُمْ بِالسُّجُودِ لَهُ عَلِمُوا أَنَّهُ خَيْرٌ مِنْهُمْ، وَأَكْرَمُ عَلَى اللَّهِ مِنْهُمْ، فَقَالُوا: إِنْ يَكُ خَيْرًا مِنَّا وَأَكْرَمَ عَلَى اللَّهِ مِنَّا فَنَحْنُ أَعْلَمُ مِنْهُ. فَلَمَّا أُعْجِبُوا بِعِلْمِهِمُ ابْتُلُوا بِأَنْ عَلَّمَهُ الْأَسْمَاءَ كُلَّهَا، ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ: أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ إِنِّي لَا أَخْلُقُ أَكْرَمَ مِنْكُمْ وَلَا أَعْلَمَ مِنْكُمْ فَفَزِعُوا إِلَى التَّوْبَةِ، وَإِلَيْهَا يَفْزَعُ كُلُّ مُؤْمِنٍ قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ. قَالَا: وَعَلَّمَهُ اسْمَ كُلِّ شَيْءٍ مِنْ هَذِهِ: الْخَيْلُ، وَالْبِغَالُ، وَالْإِبِلُ، وَالْجِنُّ، وَالْوَحْشُ، وَكُلَّ شَيْءٍ.

    ✧ The names that Allah taught Adam. The scholars differed concerning the names. Al-Ḍaḥḥāk said, on the authority of Ibn ʿAbbās: He taught him all the names by which people know one another: human being, beast, earth, plain, mountain, horse, donkey, and the like of that, even the breaking of wind and the little breaking of wind. Mujāhid and Saʿīd b. Jubayr said the like of it. Ibn Zayd said: He was taught the names of his offspring. Al-Rabīʿ said: He was taught the names of the angels specifically. When He taught them to him, Allah presented the bearers of those names to the angels and said: “Tell Me the names of these, if you are truthful” – meaning, if I make the vicegerent from among you, you will obey Me, sanctify Me, and not disobey Me; but if I make him from other than you, he will cause corruption therein and shed blood. For if you do not know the names of these while you are observing them, then that you should not know what will come from you and from others, while it is hidden from you, is more fitting and more appropriate. This is the saying of Ibn Masʿūd and the narration of Abū Ṣāliḥ, on the authority of Ibn ʿAbbās. It is related from al-Ḥasan and Qatādah that they both said: When Allah informed the angels of the creation of Adam and his appointment as vicegerent, they said: “Will You place therein one who will cause corruption therein and shed blood?” and He said: “Indeed, I know what you do not know.” They said among themselves: Let our Lord create whatever He wills, for He will never create a creature but that we are more honored before Allah than it and more knowledgeable than it. When He created him and commanded them to prostrate to him, they knew that he was better than them and more honored before Allah than them, so they said: If he is better than us and more honored before Allah than us, then we are more knowledgeable than him. When they were impressed with their own knowledge, they were tested by His teaching him all the names, then He presented them before the angels and said: “Tell Me the names of these, if you are truthful” – meaning, I do not create anyone more honored than you or more knowledgeable than you. So they hastened to repentance, and to it every believer hastens. They said: “Glory be to You, we have no knowledge except what You have taught us. Indeed, You are the Knowing, the Wise.” The two of them said: And He taught him the name of every thing among these: the horses, the mules, the camels, the jinn, the wild beasts, and every thing.

47. Tarikh (al-Tabari) 47No grade recorded

    فلما أتم الله خلق آدم أَمَرَ الْمَلَائِكَةَ بِالسُّجُودِ لَهُ فَسَجَدُوا إِلَّا إِبْلِيسَ. اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ. فَقَالَ اللَّهُ لَهُ: يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ إِذْ أَمَرْتُكَ ؟ قَالَ: أَنَا خَيْرٌ مِنْهُ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ طِينٍ، فَلَمْ يَسْجُدْ كِبْرًا، وَبَغْيًا، وَحَسَدًا. فَقَالَ اللَّهُ لَهُ: يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ إِلَى قَوْلِهِ: لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ. قياس إبليس لعنه الله قَالَ الْحَسَنُ الْبَصْرِيُّ: قَاسَ إِبْلِيسُ، وَهُوَ أَوَّلُ مَنْ قَاسَ. وَقَالَ مُحَمَّدُ بْنُ سِيرِينَ: أَوَّلُ مَنْ قَاسَ إِبْلِيسُ، وَمَا عُبِدَتِ الشَّمْسُ وَلَا الْقَمَرُ إِلَّا بِالْمَقَايِيسِ. رَوَاهُمَا ابْنُ جُرَيْجٍ. وَمَعْنَى هَذَا أَنَّهُ نَظَرَ نَفْسَهُ بِطَرِيقِ الْمُقَايَسَةِ بَيْنَهُ وَبَيْنَ آدَمَ فَرَأَى نَفْسَهُ أَشْرَفَ مِنْ آدَمَ فَامْتَنَعَ مِنَ السُّجُودِ لَهُ، مَعَ وُجُودِ الْأَمْرِ لَهُ وَلِسَائِرِ الْمَلَائِكَةِ بِالسُّجُودِ، وَالْقِيَاسُ إِذَا كَانَ مُقَابِلًا بِالنَّصِّ كَانَ فَاسِدَ الِاعْتِبَارِ، ثُمَّ هُوَ فَاسِدٌ فِي نَفْسِهِ فَإِنَّ الطِّينَ أَنْفَعُ وَخَيْرٌ مِنَ النَّارِ فَإِنَّ الطِّينَ فِيهِ ; الرَّزَانَةُ، وَالْحِلْمُ، وَالْأَنَاةُ، وَالنُّمُوُّ، وَالنَّارُ فِيهَا ; الطَّيْشُ، وَالْخِفَّةُ، وَالسُّرْعَةُ، وَالْإِحْرَاقُ. ثُمَّ آدَمُ شَرَّفَهُ اللَّهُ بِخَلْقِهِ لَهُ بِيَدِهِ، وَنَفْخِهِ فِيهِ مِنْ رُوحِهِ، وَلِهَذَا أَمَرَ الْمَلَائِكَةَ بِالسُّجُودِ لَهُ. فَلَمَّا فَرَغَ مِنْ إِبْلِيسَ وَمُعَاتَبَتِهِ، وَأَبَى إِلَّا الْمَعْصِيَةَ، وَأَوْقَعَ اللَّعْنَةَ، وَأَيْأَسَهُ مِنْ رَحْمَتِهِ وَجَعَلَهُ شَيْطَانًا رَجِيمًا، وَأَخْرَجَهُ مِنَ الْجَنَّةِ. وقَالَ الشَّعْبِيُّ: أُنْزِلَ إِبْلِيسُ مُشْتَمِلَ الصَّمَّاءِ عَلَيْهِ عِمَامَةٌ أَعْوَرَ فِي إِحْدَى رِجْلَيْهِ نَعْلٌ. وَقَالَ حُمَيْدُ بْنُ هِلَالٍ: نَزَلَ إِبْلِيسُ مُخْتَصِرًا فَلِذَلِكَ كُرِهَ الِاخْتِصَارُ فِي الصَّلَاةِ، وَلَمَّا أُنْزِلَ قَالَ: يَا رَبِّ، أَخْرَجْتَنِي مِنَ الْجَنَّةِ لِأَجْلِ آدَمَ، وَإِنِّي لَا أَقْوَى عَلَيْهِ إِلَّا بِسُلْطَانِكَ. قَالَ: فَأَنْتَ مُسَلَّطٌ. قَالَ: زِدْنِي. قَالَ: لَا يُولَدُ لَهُ وَلَدٌ إِلَّا وُلِدَ لَكَ مِثْلُهُ. قَالَ: زِدْنِي. قَالَ: صُدُورُهُمْ مَسَاكِنُ لَكَ، وَتَجْرِي مِنْهُمْ مَجْرَى الدَّمِ. قَالَ: زِدْنِي. قَالَ: أَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجْلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ. قَالَ آدَمُ: يَا رَبِّ، قَدْ أَنْظَرْتَهُ، وَسَلَّطْتَهُ عَلِيَّ، وَإِنَّنِي لَا أَمْتَنِعُ مِنْهُ إِلَّا بِكَ. قَالَ: لَا يُولَدُ لَكَ وَلَدٌ إِلَّا وَكَّلْتُ بِهِ مَنْ يَحْفَظُهُ مِنْ قُرَنَاءِ السُّوءِ. قَالَ: يَا رَبِّ، زِدْنِي. قَالَ: الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا، وَأَزِيدُهَا، وَالسَّيِّئَةُ بِوَاحِدَةٍ، وَأَمْحُوهَا. قَالَ: يَا رَبِّ، زِدْنِي. قَالَ: يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا قَالَ: يَا رَبِّ، زِدْنِي. قَالَ: التَّوْبَةُ لَا أَمْنَعُهَا مِنْ وَلَدِكَ مَا كَانَتْ فِيهِمُ الرُّوحُ. قَالَ: يَا رَبِّ، زِدْنِي. قَالَ: أَغْفِرُ وَلَا أُبَالِي. قَالَ: حَسْبِي. ثُمَّ قَالَ اللَّهُ لِآدَمَ: إِيتِ أُولَئِكَ النَّفَرَ مِنَ الْمَلَائِكَةِ فَقُلِ السَّلَامُ عَلَيْكُمْ. فَأَتَاهُمْ فَسَلَّمَ عَلَيْهِمْ، فَقَالُوا لَهُ: وَعَلَيْكَ السَّلَامُ وَرَحْمَةُ اللَّهِ. ثُمَّ رَجَعَ إِلَى رَبِّهِ فَقَالَ: هَذِهِ تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ بَيْنَهُمْ. فَلَمَّا امْتَنَعَ إِبْلِيسُ مِنَ السُّجُودِ وَظَهَرَ لِلْمَلَائِكَةِ مَا كَانَ مُسْتَتِرًا عَنْهُمْ عَلَّمَ اللَّهُ آدَمَ الْأَسْمَاءَ كُلَّهَا. وقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: لَمَّا أَمَرَ اللَّهُ -عَزَّ وَجَلَّ- الْمَلَائِكَةَ بِالسُّجُودِ لِآدَمَ عَلَيْهِ السَّلَامُ  أَوَّلُ مَنْ سَجَدَ لَهُ إِسْرَافِيلُ، فَأَثَابَهُ اللَّهُ بِأَنْ كَتَبَ الْقُرْآنَ فِي جَبْهَتِهِ  . وعَنِ ابْنِ عَبَّاسٍ، و ابْنِ مَسْعُودٍ أَنَّهُمَا قَالَا: لَمَّا فَرَغَ اللَّهُ تَعَالَى مِنْ خَلْقِ مَا أَحَبَّ اسْتَوَى عَلَى الْعَرْشِ، فَجَعَلَ إِبْلِيسَ عَلَى مُلْكِ سَمَاءِ الدُّنْيَا، وَكَانَ مِنْ قَبِيلٍ مِنَ الْمَلَائِكَةِ يُقَالُ لَهُمُ الْجِنُّ، وَإِنَّمَا سُمُّوا الْجِنَّ لِأَنَّهُمْ مِنْ خَزَنَةِ الْجَنَّةِ. وَكَانَ إِبْلِيسُ مَعَ مُلْكِهِ خَازِنًا فَوَقَعَ فِي نَفْسِهِ كِبْرٌ، وَقَالَ: مَا أَعْطَانِي اللَّهُ تَعَالَى هَذَا الْأَمْرَ إِلَّا لِمَزِيَّةٍ لِي عَلَى الْمَلَائِكَةِ. فَاطَّلَعَ اللَّهُ عَلَى ذَلِكَ مِنْهُ فَقَالَ: إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً. قَالَ ابْنُ عَبَّاسٍ: وَكَانَ اسْمُهُ عَزَازِيلَ، وَكَانَ مِنْ أَشَدِّ الْمَلَائِكَةِ اجْتِهَادًا وَأَكْثَرِهِمْ عِلْمًا، فَدَعَاهُ ذَلِكَ إِلَى الْكِبْرِ. وَهَذَا قَوْلٌ ثَالِثٌ فِي سَبَبِ كِبْرِهِ. وَرَوَى عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ أَنَّ اللَّهَ تَعَالَى خَلَقَ خَلْقًا، فَقَالَ: اسْجُدُوا لِآدَمَ، فَقَالُوا: لَا نَفْعَلُ. فَبَعَثَ عَلَيْهِمْ نَارًا فَأَحْرَقَتْهُمْ، ثُمَّ خَلَقَ خَلْقًا آخَرَ، فَقَالَ: إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ، فَاسْجُدُوا لِآدَمَ. فَأَبَوْا، فَبَعَثَ اللَّهُ تَعَالَى عَلَيْهِمْ نَارًا فَأَحْرَقَتْهُمْ، ثُمَّ خَلَقَ هَؤُلَاءِ الْمَلَائِكَةَ، فَقَالَ: اسْجُدُوا لِآدَمَ. قَالُوا: نَعَمْ. وَكَانَ إِبْلِيسُ مِنْ أُولَئِكَ الَّذِينَ لَمْ يَسْجُدُوا. وَقَالَ شَهْرُ بْنُ حَوْشَبٍ: إِنَّ إِبْلِيسَ كَانَ مِنَ الْجِنِّ الَّذِينَ سَكَنُوا الْأَرْضَ، وَطَرَدَتْهُمُ الْمَلَائِكَةُ، وَأَسَرَهُ بَعْضُ الْمَلَائِكَةِ فَذَهَبَ بِهِ إِلَى السَّمَاءِ. وَأَوْلَى الْأَقْوَالِ بِالصَّوَابِ أَنْ يُقَالَ كَمَا قَالَ اللَّهُ تَعَالَى: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ وَجَائِزٌ أَنْ يَكُونَ فُسُوقُهُ مِنْ إِعْجَابِهِ بِنَفْسِهِ لِكَثْرَةِ عِبَادَتِهِ، وَاجْتِهَادِهِ، وَجَائِزٌ أَنْ يَكُونَ لِكَوْنِهِ مِنَ الْجِنِّ.

    ✧ When God completed the creation of Adam, He commanded the angels to prostrate to him, and they prostrated, except Iblīs. He was arrogant and was among the disbelievers. So God said to him: “O Iblīs, what prevented you from prostrating when I commanded you?” He said: “I am better than him; I would never prostrate to a human You created from clay.” So he did not prostrate out of pride, transgression, and envy. Then God said to him: “O Iblīs, what prevented you from prostrating to what I created with My two hands,” up to His saying: “I will surely fill Hell with you and with whoever follows you among them, all together.” Iblīs’s analogy (God curse him) Al-Ḥasan al-Baṣrī said: Iblīs drew an analogy, and he was the first to draw an analogy. And Muḥammad b. Sīrīn said: The first to draw an analogy was Iblīs, and the sun and the moon were not worshiped except through analogies. Both were narrated by Ibn Jurayj. The meaning of this is that he regarded himself by way of comparison between himself and Adam, and saw himself as nobler than Adam, so he refrained from prostrating to him, despite the existence of the command to him and to all the angels to prostrate. An analogy, when it opposes a revealed text, is invalid in consideration. Moreover, it is invalid in itself, for clay is more beneficial and better than fire, since clay contains gravity, forbearance, deliberateness, and growth, while fire contains recklessness, levity, haste, and burning. Then Adam, God honored him by creating him with His own hand and breathing into him from His spirit, and for this reason He commanded the angels to prostrate to him. When He finished with Iblīs and his reproach, and he refused anything but disobedience, He brought down the curse upon him, made him despair of His mercy, made him an accursed devil, and expelled him from the Garden. Al-Shaʿbī said: Iblīs was sent down wrapped in a garment of ṣammāʾ, with a turban on him, one-eyed, and on one of his legs a sandal. And Ḥumayd b. Hilāl said: Iblīs came down with his hand on his waist, and for that reason placing the hand on the waist in prayer is disliked. And when he was sent down, he said: “O Lord, You expelled me from the Garden because of Adam, and I have no power over him except through Your authority.” He said: “Then you are given authority.” He said: “Give me more.” He said: “No child is born to him but a like of him is born to you.” He said: “Give me more.” He said: “Their breasts are dwellings for you, and you flow through them as the blood flows.” He said: “Give me more.” He said: “Incite against them with your cavalry and your infantry, and share with them in wealth and children, and make promises to them.” Adam said: “O Lord, You have granted him respite and given him authority over me, and I cannot defend against him except through You.” He said: “No child is born to you but I entrust to him one who guards him from the evil companions.” He said: “O Lord, give me more.” He said: “A good deed is multiplied tenfold, and I increase it; and an evil deed is counted as one, and I erase it.” He said: “O Lord, give me more.” He said: “O My servants who have transgressed against themselves, do not despair of the mercy of God; indeed God forgives all sins.” He said: “O Lord, give me more.” He said: “Repentance; I do not withhold it from your descendants so long as the spirit is in them.” He said: “O Lord, give me more.” He said: “I forgive and do not care.” He said: “That is enough for me.” Then God said to Adam: “Go to that group of angels and say: Peace be upon you.” So he went to them and greeted them, and they said to him: “And upon you be peace and the mercy of God.” Then he returned to his Lord, and He said: “This is your greeting and the greeting of your descendants among themselves.” When Iblīs refused to prostrate and what had been hidden from the angels became clear to them, God taught Adam all the names. And ʿUmar b. ʿAbd al-ʿAzīz said: When God (mighty and glorious is He) commanded the angels to prostrate to Adam ﷺ, the first to prostrate to him was Isrāfīl, so God rewarded him by writing the Qurʾān on his forehead. And from Ibn ʿAbbās and Ibn Masʿūd that they both said: When God Most High finished creating what He willed, He established Himself upon the Throne and placed Iblīs over the dominion of the lowest heaven. He was of a tribe of the angels called the jinn, and they were only called jinn because they were among the keepers of the Garden. And Iblīs, along with his dominion, was a keeper. Then pride arose in his soul, and he said: God Most High has not given me this affair except because of some merit I have over the angels. So God looked into that from him and said: “I am placing a vicegerent on the earth.” Ibn ʿAbbās said: His name was ʿAzāzīl, and he was among the most diligent of the angels in effort and the greatest of them in knowledge, so that led him to pride. This is a third saying regarding the cause of his pride. And ʿIkrimah narrated from Ibn ʿAbbās that God Most High created a creation and said: “Prostrate to Adam,” and they said: “We will not do it.” So He sent upon them a fire and it burned them. Then He created another creation and said: “I am creating a human from clay, so prostrate to Adam.” They refused, so God Most High sent upon them a fire and it burned them. Then He created these angels and said: “Prostrate to Adam.” They said: “Yes.” And Iblīs was among those who did not prostrate. And Shahr b. Ḥawshab said: Iblīs was of the jinn who inhabited the earth, and the angels expelled them, and one of the angels captured him and took him up to heaven. The most correct of the sayings is to say as God Most High said: “And when We said to the angels: Prostrate to Adam, they prostrated, except Iblīs; he was of the jinn and transgressed against the command of his Lord.” It is possible that his transgression was from his self-admiration due to the abundance of his worship and effort, and it is possible that it was because he was of the jinn.

48. Tarikh (al-Tabari) 48No grade recorded

    إِسْكَانِ آدَمَ الْجَنَّةَ   فَلَمَّا ظَهَرَ لِلْمَلَائِكَةِ مِنْ مَعْصِيَةِ إِبْلِيسَ وَطُغْيَانِهِ مَا كَانَ مُسْتَتِرًا عَنْهُمْ وَعَاتَبَهُ اللَّهُ عَلَى مَعْصِيَتِهِ بِتَرْكِهِ السُّجُودَ لِآدَمَ، فَأَصَرَّ عَلَى مَعْصِيَتِهِ وَأَقَامَ عَلَى غَيِّهِ، لَعَنَهُ اللَّهُ وَأَخْرَجَهُ مِنَ الْجَنَّةِ وَطَرَدَهُ مِنْهَا وَسَلَبَهُ مَا كَانَ إِلَيْهِ مِنْ مُلْكِ سَمَاءِ الدُّنْيَا وَالْأَرْضِ وَخَزْنِ الْجَنَّةِ، فَقَالَ اللَّهُ لَهُ: فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ، وَأَسْكَنَ آدَمَ الْجَنَّةَ.، فَمَا حَدَثَ أَبَاحَ آدَمَ جَمِيعَ أَشْجَارِ الْجَنَّةِ سِوَى شَجَرَةٍ وَاحِدَةٍ  ، اخْتَلَفُوا فِيهَا، فَقِيلَ: هِيَ الْحِنْطَةُ، وَقِيلَ: الْكَرْمَةُ إِلَى غَيْرِ ذَلِكَ مِمَّا قَدْ شَرَحْنَاهُ فِي التَّفْسِيرِ. وَمِمَّا حَدَثَ: مَا رَوَى السُّدِّيُّ عَنْ أَشْيَاخِهِ: لَمَّا أُسْكِنَ آدَمُ الْجَنَّةَ كَانَ يَمْشِي فِيهَا وَحْشًا لَيْسَ لَهُ زَوْجٌ، فَنَامَ نَوْمَةً فَاسْتَيْقَظَ فَإِذَا عِنْدَ رَأْسِهِ امْرَأَةٌ قَاعِدَةٌ خَلَقَهَا اللَّهُ مِنْ ضِلْعِهِ، فَسَأَلَهَا: مَا أَنْتِ؟ قَالَتِ امْرَأَةٌ، قَالَ: وَلِمَ خُلِقْتِ؟ قَالَتْ: تَسْكُنُ إِلَيَّ، قَالَتْ لَهُ الْمَلَائِكَةُ يَنْظُرُونَ مَا بَلَغَ عِلْمُهُ: مَا اسْمُهَا يَا آدَمُ ؟ قَالَ: حَوَّاءُ، قَالُوا: وَلِمَ سُمَّتْ حَوَّاءَ ؟ قَالَ: لِأَنَّهَا خُلِقَتْ مِنْ شَيْءٍ حَيٍّ، فَقَالَ اللَّهُ: يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ قَالَ قَتَادَةُ: خَلَقَ حَوَّاءَ مِنْ ضِلْعٍ مِنْ أَضْلَاعِهِ. قَالَ مُجَاهِدٌ: خُلِقَتْ مِنْ قُصَيْرَى آدَمَ. وَقَالَ ابْنُ إِسْحَاقَ فِيمَا بَلَغَهُ عَنْ أَهْلِ الْكِتَابِ وَغَيْرِهِمْ، مِنْهُمْ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ قَالَ: أَلْقَى اللَّهُ تَعَالَى عَلَى آدَمَ النَّوْمَ وَأَخَذَ ضِلَعًا مِنْ أَضْلَاعِهِ مِنْ شِقِّهِ الْأَيْسَرِ وَلَأَمَ مَكَانَهُ لَحْمًا وَخَلَقَ مِنْهُ حَوَّاءَ وَآدَمُ نَائِمٌ، فَلَمَّا اسْتَيْقَظَ رَآهَا إِلَى جَنْبِهِ، فَقَالَ: لَحْمِي، وَدَمِي، وَرُوحِي، فَسَكَنَ إِلَيْهَا، فَلَمَّا زَوَّجَهُ اللَّهُ تَعَالَى وَجَعَلَ لَهُ سَكَنًا مِنْ نَفْسِهِ، قَالَ لَهُ: يَاآدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ. وَقَالَ فِي الْأَعْرَافِ: قَالَ اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ [ الْأَعْرَافِ: 18 - 19 ]. وَقَالَ تَعَالَى: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى فَقُلْنَا يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَى [ طه: 116 - 119 ]. وَسِيَاقُ هَذِهِ الْآيَاتِ يَقْتَضِي أَنَّ خَلْقَ حَوَّاءَ  كَانَ قَبْلَ دُخُولِ آدَمَ الْجَنَّةَ لِقَوْلِهِ: وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ. وَهَذَا قَدْ صَرَّحَ بِهِ ابْنُ إِسْحَاقَ بْنِ يَسَارٍ، وَهُوَ ظَاهِرُ هَذِهِ الْآيَاتِ. الشجرة التي نهى آدم عن الأكل منها وَقَدِ اخْتَلَفَ الْمُفَسِّرُونَ فِي قَوْلِهِ تَعَالَى: وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ  . فَقِيلَ هِيَ الْكَرْمُ. وَرَوَى عَنِ ابْنِ عَبَّاسٍ، وَابْنِ مَسْعُودٍ، وَنَاسٍ مِنَ الصَّحَابَةِ قَالَ: وَتَزْعُمُ يَهُودُ أَنَّهَا الْحِنْطَةُ. وقَالَ وَهْبٌ: وَالْحَبَّةُ مِنْهُ أَلْيَنُ مِنَ الزَّبَدِ، وَأَحْلَى مِنَ الْعَسَلِ. وعَنْ أَبِي مَالِكٍ: وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ. هِيَ النَّخْلَةُ. وَقَالَ ابْنُ جُرَيْجٍ، عَنْ مُجَاهِدٍ: هِيَ التِّينَةُ. وَبِهِ قَالَ قَتَادَةُ، وَابْنُ جُرَيْجٍ. وَقَالَ أَبُو الْعَالِيَةِ: كَانَتْ شَجَرَةً مَنْ أَكَلَ مِنْهَا أَحْدَثَ، وَلَا يَنْبَغِي فِي الْجَنَّةِ حَدَثٌ. وَهَذَا الْخِلَافُ قَرِيبٌ. وَقَدْ أَبْهَمَ اللَّهُ ذِكْرَهَا وَتَعْيِينَهَا، وَلَوْ كَانَ فِي ذِكْرِهَا مَصْلَحَةٌ تَعُودُ إِلَيْنَا لَعَيَّنَهَا لَنَا، كَمَا فِي غَيْرِهَا مِنَ الْمُحَالِّ الَّتِي تُبْهَمُ فِي الْقُرْآنِ. وَإِنَّمَا الْخِلَافُ الَّذِي ذَكَرُوهُ فِي أَنَّ هَذِهِ الْجَنَّةَ الَّتِي أُسْكِنَهَا آدَمُ، هَلْ هِيَ فِي السَّمَاءِ أَوْ فِي الْأَرْضِ  ؟ هُوَ الْخِلَافُ الَّذِي يَنْبَغِي فَصْلُهُ وَالْخُرُوجُ مِنْهُ. وَالْجُمْهُورُ عَلَى أَنَّهَا هِيَ الَّتِي فِي السَّمَاءِ، وَهِيَ جَنَّةُ الْمَأْوَى، لِظَاهِرِ الْآيَاتِ وَالْأَحَادِيثِ كَقَوْلِهِ تَعَالَى: وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ [ الْبَقَرَةِ: 175 ]. وَالْأَلِفُ وَاللَّامُ لَيْسَتْ لِلْعُمُومِ، وَلَا لِمَعْهُودٍ لَفْظِيٍّ، وَإِنَّمَا تَعُودُ عَلَى مَعْهُودٍ ذِهْنِيٍّ، وَهُوَ الْمُسْتَقِرُّ شَرْعًا مِنْ جَنَّةِ الْمَأْوَى، وَكَقَوْلِ مُوسَى عَلَيْهِ السَّلَامُ لِآدَمَ عَلَيْهِ السَّلَامُ: عَلَامَ أَخْرَجْتَنَا وَنَفْسَكَ مِنَ الْجَنَّةِ. الْحَدِيثَ. وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ، وَأَبُو مَالِكٍ، عَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ قَالَا: قَالَ رَسُولُ اللَّهِ ﷺ: يَجْمَعُ اللَّهُ النَّاسَ فَيَقُومُ الْمُؤْمِنُونَ حِينَ تَزْلُفُ لَهُمُ الْجَنَّةُ فَيَأْتُونَ آدَمَ فَيَقُولُونَ يَا أَبَانَا اسْتَفْتِحْ لَنَا الْجَنَّةَ فَيَقُولُ: وَهَلْ أَخْرَجَكُمْ مِنَ الْجَنَّةِ إِلَّا خَطِيئَةُ أَبِيكُمْ !. وَذَكَرَ الْحَدِيثَ بِطُولِهِ، وَهَذَا فِيهِ قُوَّةٌ جَيِّدَةٌ ظَاهِرَةٌ فِي الدَّلَالَةِ عَلَى أَنَّهَا جَنَّةُ الْمَأْوَى، وَلَيْسَتْ تَخْلُو عَنْ نَظَرٍ. وَقَالَ آخَرُونَ بَلِ الْجَنَّةُ الَّتِي أُسْكِنَهَا آدَمُ  لَمْ تَكُنْ جَنَّةَ الْخُلْدِ ; لِأَنَّهُ كُلِّفَ فِيهَا أَنْ لَا يَأْكُلَ مِنْ تِلْكَ الشَّجَرَةِ، وَلِأَنَّهُ نَامَ فِيهَا وَأَخْرَجَ مِنْهَا، وَدَخَلَ عَلَيْهِ إِبْلِيسُ فِيهَا، وَهَذَا مِمَّا يُنَافِي أَنْ تَكُونَ جَنَّةَ الْمَأْوَى. وَهَذَا الْقَوْلُ مَحْكِيٌّ، عَنْ أُبَيِّ بْنِ كَعْبٍ، وَعَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَوَهْبِ بْنِ مُنَبِّهٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ. وَاخْتَارَهُ ابْنُ قُتَيْبَةَ فِي الْمَعَارِفِ، وَالْقَاضِي مُنْذِرُ بْنُ سَعِيدٍ الْبَلُّوطِيُّ فِي تَفْسِيرِهِ، وَأُفْرِدَ لَهُ مُصَنَّفًا عَلَى حِدَةٍ، وَحَكَاهُ عَنْ أَبِي حَنِيفَةَ الْإِمَامِ وَأَصْحَابِهِ رَحِمَهُمُ اللَّهُ. وَنَقَلَهُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عُمَرَ الرَّازِيُّ ابْنُ خَطِيبِ الرَّيِّ فِي تَفْسِيرِهِ عَنْ أَبِي الْقَاسِمِ الْبَلْخِيِّ، وَأَبِي مُسْلِمٍ الْأَصْبَهَانِيِّ. وَنَقَلَهُ الْقُرْطُبِيُّ فِي تَفْسِيرِهِ عَنِ الْمُعْتَزِلَةِ، وَالْقَدَرِيَّةِ. وَهَذَا الْقَوْلُ هُوَ نَصُّ التَّوْرَاةِ الَّتِي بِأَيْدِي أَهْلِ الْكِتَابِ. وَمِمَّنْ حَكَى الْخِلَافَ فِي هَذِهِ الْمَسْأَلَةِ أَبُو مُحَمَّدِ بْنُ حَزْمٍ فِي " الْمِلَلِ وَالنِّحَلِ " وَأَبُو مُحَمَّدِ بْنُ عَطِيَّةَ فِي تَفْسِيرِهِ، وَأَبُو عِيسَى الرُّمَّانِيُّ فِي تَفْسِيرِهِ. وَحَكَى عَنِ الْجُمْهُورِ الْأَوَّلَ، وَأَبُو الْقَاسِمِ الرَّاغِبُ، وَالْقَاضِي الْمَاوَرْدِيُّ فِي تَفْسِيرِهِ فَقَالَ: الجنة التي أسكناها آدم وحواء وَاخْتُلِفَ فِي الْجَنَّةِ الَّتِي أُسْكِنَاهَا يَعْنِي آدَمَ وَحَوَّاءَ عَلَى قَوْلَيْنِ أَحَدُهُمَا: أَنَّهَا جَنَّةُ الْخُلْدِ. الثَّانِي: جَنَّةٌ أَعَدَّهَا اللَّهُ لَهُمَا، وَجَعَلَهَا دَارَ ابْتِلَاءٍ، وَلَيْسَتْ جَنَّةَ الْخُلْدِ الَّتِي جَعَلَهَا دَارَ جَزَاءٍ. وَمَنْ قَالَ: بِهَذَا اخْتَلَفُوا عَلَى قَوْلَيْنِ ; أَحَدُهُمَا: أَنَّهَا فِي السَّمَاءِ، لِأَنَّهُ أَهْبَطَهُمَا مِنْهَا. وَهَذَا قَوْلُ الْحَسَنِ، وَالثَّانِي: أَنَّهَا فِي الْأَرْضِ، لِأَنَّهُ امْتَحَنَهُمَا فِيهَا بِالنَّهْيِ عَنِ الشَّجَرَةِ الَّتِي نَهَيَا عَنْهَا دُونَ غَيْرِهَا مِنَ الثِّمَارِ. وَهَكَذَا قَوْلُ ابْنِ جُبَيْرٍ، وَكَانَ ذَلِكَ بَعْدَ أَنْ أَمَرَ إِبْلِيسَ بِالسُّجُودِ لِآدَمَ، وَاللَّهُ أَعْلَمُ بِالصَّوَابِ مِنْ ذَلِكَ، هَذَا كَلَامُهُ. فَقَدْ تَضَمَّنَ كَلَامُهُ حِكَايَةَ أَقْوَالٍ ثَلَاثَةٍ، وَأَشْعَرَ كَلَامُهُ أَنَّهُ مُتَوَقِّفٌ فِي الْمَسْأَلَةِ، وَلِهَذَا حَكَى أَبُو عَبْدِ اللَّهِ الرَّازِيُّ فِي تَفْسِيرِهِ فِي هَذِهِ الْمَسْأَلَةِ أَرْبَعَةَ أَقْوَالٍ، هَذِهِ الثَّلَاثَةُ الَّتِي أَوْرَدَهَا الْمَاوَرْدِيُّ وَرَابِعُهَا: الْوَقْفُ. وَرَجَّحَ الْقَوْلَ الْأَوَّلَ. وَاللَّهُ أَعْلَمُ. وَحَكَى الْقَوْلَ بِأَنَّهَا فِي السَّمَاءِ وَلَيْسَتْ جَنَّةَ الْمَأْوَى عَنْ أَبِي عَلِيٍّ الْجُبَّائِيِّ. وَقَدْ أَوْرَدَ أَصْحَابُ الْقَوْلِ الثَّانِي سُؤَالًا يَحْتَاجُ مِثْلُهُ إِلَى جَوَابٍ فَقَالُوا: لَا شَكَّ أَنَّ اللَّهَ سُبْحَانَهُ وَتَعَالَى طَرَدَ إِبْلِيسَ حِينَ امْتَنَعَ مِنَ السُّجُودِ عَنِ الْحَضْرَةِ الْإِلَهِيَّةِ، وَأَمَرَهُ بِالْخُرُوجِ عَنْهَا وَالْهُبُوطِ مِنْهَا، وَهَذَا الْأَمْرُ لَيْسَ مِنَ الْأَوَامِرِ الشَّرْعِيَّةِ بِحَيْثُ يُمْكِنُ مُخَالَفَتُهُ، وَإِنَّمَا هُوَ أَمْرٌ قَدَرِيٌّ لَا يُخَالَفُ وَلَا يُمَانَعُ، وَلِهَذَا قَالَ: اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا [ الْأَعْرَافِ: 18 ]. وَقَالَ: اهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيهَا [ الْأَعْرَافِ: 13 ]. وَقَالَ: اخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ [ الْحِجْرِ: 34 ]. وَالضَّمِيرُ عَائِدٌ إِلَى الْجَنَّةِ أَوِ السَّمَاءِ أَوِ الْمَنْزِلَةِ، وَأَيًّا مَا كَانَ، فَمَعْلُومٌ أَنَّهُ لَيْسَ لَهُ الْكَوْنُ بَعْدَ هَذَا فِي الْمَكَانِ الَّذِي طُرِدَ عَنْهُ، وَأَبْعَدُ مِنْهُ لَا عَلَى سَبِيلِ الِاسْتِقْرَارِ، وَلَا عَلَى سَبِيلِ الْمُرُورِ وَالِاجْتِيَازِ. قَالُوا: وَمَعْلُومٌ مِنْ ظَاهِرِ سِيَاقَاتِ الْقُرْآنِ أَنَّهُ وَسْوَسَ لِآدَمَ وَخَاطَبَهُ بِقَوْلِهِ لَهُ: هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى [ طه: 120 ]. وَبِقَوْلِهِ: مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ فَدَلَّاهُمَا بِغُرُورٍ [ الْأَعْرَافِ: 20 21 ]. الْآيَةَ، وَهَذَا ظَاهِرٌ فِي اجْتِمَاعِهِ مَعَهُمَا فِي جَنَّتِهِمَا، وَقَدْ أُجِيبُوا عَنْ هَذَا بِأَنَّهُ لَا يَمْتَنِعُ أَنْ يَجْتَمِعَ بِهِمَا فِي الْجَنَّةِ عَلَى سَبِيلِ الْمُرُورِ فِيهَا لَا عَلَى سَبِيلِ الِاسْتِقْرَارِ بِهَا، أَوْ أَنَّهُ وَسْوَسَ لَهُمَا وَهُوَ عَلَى بَابِ الْجَنَّةِ، أَوْ مِنْ تَحْتِ السَّمَاءِ. وَفِي الثَّلَاثَةِ نَظَرٌ، وَاللَّهُ أَعْلَمُ. وَمِمَّا احْتَجَّ بِهِ أَصْحَابُ هَذِهِ الْمَقَالَةِ مَا رَوَاهُ عَبْدُ اللَّهِ بْنُ الْإِمَامِ أَحْمَدَ عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: إِنَّ آدَمَ لَمَّا احْتُضِرَ اشْتَهَى قِطْفًا مِنْ عِنَبِ الْجَنَّةِ، فَانْطَلَقَ بَنُوهُ لِيَطْلُبُوهُ لَهُ، فَلَقِيَتْهُمُ الْمَلَائِكَةُ فَقَالُوا: أَيْنَ تُرِيدُونَ يَا بَنِي آدَمَ ؟ فَقَالُوا: إِنَّ أَبَانَا اشْتَهَى قِطْفًا مِنْ عِنَبِ الْجَنَّةِ. فَقَالُوا لَهُمْ: ارْجِعُوا فَقَدْ كُفِيتُمُوهُ فَانْتَهَوْا إِلَيْهِ فَقَبَضُوا رُوحَهُ، وَغَسَّلُوهُ، وَحَنَّطُوهُ، وَكَفَّنُوهُ، وَصَلَّى عَلَيْهِ جِبْرِيلُ وَبَنُوهُ خَلْفَ الْمَلَائِكَةِ، وَدَفَنُوهُ. وَقَالُوا: هَذِهِ سُنَّتُكُمْ فِي مَوْتَاكُمْ. قَالُوا: فَلَوْلَا أَنَّهُ كَانَ الْوُصُولُ إِلَى الْجَنَّةِ الَّتِي كَانَ فِيهَا آدَمُ الَّتِي اشْتَهَى مِنْهَا الْقِطْفُ مُمْكِنًا لَمَا ذَهَبُوا يَطْلُبُونَ ذَلِكَ، فَدَلَّ عَلَى أَنَّهَا فِي الْأَرْضِ لَا فِي السَّمَاءِ، وَاللَّهُ تَعَالَى أَعْلَمُ. قَالُوا: وَالِاحْتِجَاجُ بِأَنَّ الْأَلِفَ وَاللَّامَ فِي قَوْلِهِ: وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ. لَمْ يَتَقَدَّمْ عَهْدٌ يُعُودُ عَلَيْهِ، فَهُوَ الْمَعْهُودُ الذِّهْنِيُّ مُسَلَّمٌ، وَلَكِنْ هُوَ مَا دَلَّ عَلَيْهِ سِيَاقُ الْكَلَامِ فَإِنَّ آدَمَ خُلِقَ مِنَ الْأَرْضِ، وَلَمْ يُنْقَلْ أَنَّهُ رُفِعَ إِلَى السَّمَاءِ. وَخُلِقَ لِيَكُونَ فِي الْأَرْضِ، وَبِهَذَا أَعْلَمَ الرَّبُّ الْمَلَائِكَةَ حَيْثُ قَالَ: إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً. قَالُوا: وَهَذَا كَقَوْلِهِ تَعَالَى: إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ [ الْقَلَمِ: 17 ]. فَالْأَلِفُ وَاللَّامُ لَيْسَ لِلْعُمُومِ، وَلَمْ يَتَقَدَّمْ مَعْهُودٌ لَفْظِيٌّ، وَإِنَّمَا هِيَ لِلْمَعْهُودِ الذِّهْنِيِّ الَّذِي دَلَّ عَلَيْهِ السِّيَاقُ وَهُوَ الْبُسْتَانُ. قَالُوا: وَذِكْرُ الْهُبُوطِ لَا يَدُلُّ عَلَى النُّزُولِ مِنَ السَّمَاءِ. قَالَ اللَّهُ تَعَالَى: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِمَّنْ مَعَكَ [ هُودٍ: 48 ]. الْآيَةَ. وَإِنَّمَا كَانَ فِي السَّفِينَةِ حِينَ اسْتَقَرَّ عَلَى الْجُودِيِّ وَنَضَبَ الْمَاءُ عَنْ وَجْهِ الْأَرْضِ، أُمِرَ أَنْ يَهْبِطَ إِلَيْهَا هُوَ وَمَنْ مَعَهُ مُبَارَكًا عَلَيْهِ وَعَلَيْهِمْ. وَقَالَ اللَّهُ تَعَالَى: اهْبِطُوا مِصْرًا فَإِنَّ لَكُمْ مَا سَأَلْتُمْ [ الْبَقَرَةِ: 61 ]. الْآيَةَ. وَقَالَ تَعَالَى: وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ [ الْبَقَرَةِ: 74 ]. الْآيَةَ. وَفِي الْأَحَادِيثِ وَاللُّغَةِ مِنْ هَذَا كَثِيرٌ. قَالُوا: وَلَا مَانِعَ، بَلْ هُوَ الْوَاقِعُ، أَنَّ الْجَنَّةَ الَّتِي أُسْكِنَهَا آدَمُ كَانَتْ مُرْتَفِعَةً عَنْ سَائِرِ بِقَاعِ الْأَرْضِ ذَاتِ أَشْجَارٍ، وَثِمَارٍ، وَظِلَالٍ، وَنَعِيمٍ، وَنَضْرَةٍ، وَسُرُورٍ، كَمَا قَالَ تَعَالَى: إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى [ طه: 118 ]. أَيْ لَا يُذَلُّ بَاطِنُكَ بِالْجُوعِ، وَلَا ظَاهِرُكَ بِالْعُرْيِ: وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَى [ طه: 119 ]. أَيْ لَا يَمَسُّ بَاطِنَكَ حَرُّ الظَّمَأِ، وَلَا ظَاهِرَكَ حَرُّ الشَّمْسِ، وَلِهَذَا قَرَنَ بَيْنَ هَذَا وَهَذَا، وَبَيْنَ هَذَا وَهَذَا لِمَا بَيْنَهُمَا مِنَ الْمُقَابَلَةِ. فَلَمَّا كَانَ مِنْهُ مَا كَانَ مِنْ أَكْلِهِ مِنَ الشَّجَرَةِ الَّتِي نُهِيَ عَنْهَا أُهْبِطَ إِلَى أَرْضِ الشَّقَاءِ، وَالتَّعَبِ، وَالنَّصَبِ، وَالْكَدَرِ، وَالسَّعْيِ، وَالنَّكَدِ، وَالِابْتِلَاءِ، وَالِاخْتِبَارِ، وَالِامْتِحَانِ، وَاخْتِلَافِ السُّكَّانِ ; دِينًا، وَأَخْلَاقًا، وَأَعْمَالًا، وَقُصُودًا، وَإِرَادَاتٍ، وَأَقْوَالًا، وَأَفْعَالًا، كَمَا قَالَ تَعَالَى: وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ [ الْبَقَرَةِ: 36 ]. وَلَا يَلْزَمُ مِنْ هَذَا أَنَّهُمْ كَانُوا فِي السَّمَاءِ، كَمَا قَالَ تَعَالَى: وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا [ الْإِسْرَاءِ: 204 ]. وَمَعْلُومٌ أَنَّهُمْ كَانُوا فِيهَا لَمْ يَكُونُوا فِي السَّمَاءِ. قَالُوا: وَلَيْسَ هَذَا الْقَوْلُ مُفَرَّعًا عَلَى قَوْلِ مَنْ يُنْكِرُ وُجُودَ الْجَنَّةِ وَالنَّارِ الْيَوْمَ، وَلَا تَلَازُمَ بَيْنَهُمَا، فَكُلُّ مَنْ حُكِيَ عَنْهُ هَذَا الْقَوْلُ مِنَ السَّلَفِ، وَأَكْثَرِ الْخَلَفِ مِمَّنْ يُثْبِتُ وُجُودَ الْجَنَّةِ وَالنَّارِ الْيَوْمَ، كَمَا دَلَّتْ عَلَيْهِ الْآيَاتُ، وَالْأَحَادِيثُ الصِّحَاحُ، كَمَا سَيَأْتِي إِيرَادُهَا فِي مَوْضِعِهَا، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ بِالصَّوَابِ.

    ✧ The settling of Adam in the Garden When the disobedience and tyranny of Iblīs became manifest to the angels—what had been concealed from them—and God rebuked him for his disobedience in refusing to prostrate to Adam, but he persisted in his disobedience and stood firm in his error, God cursed him and expelled him from the Garden and banished him from it, and stripped him of the dominion he had over the heaven of this world and the earth and the treasury of the Garden. God said to him: “Then get out of it, for you are accursed, and upon you is the curse until the Day of Judgment.” And He settled Adam in the Garden. What then occurred was that God made lawful for Adam all the trees of the Garden except one single tree, concerning which they differed. It was said: it is wheat; and it was said: the vine, among other things which we have explained in the commentary. Among what occurred is what al-Suddī related from his shaykhs: When Adam was settled in the Garden, he walked in it alone, having no wife. He slept a sleep and awoke, and behold, at his head was a woman sitting, whom God had created from his rib. He asked her, “What are you?” She said, “A woman.” He said, “And for what were you created?” She said, “That you may find rest in me.” The angels said to him, watching to see how far his knowledge reached: “What is her name, O Adam?” He said, “Ḥawwāʾ.” They said, “And why is she called Ḥawwāʾ?” He said, “Because she was created from a living thing (shayʾ ḥayy).” God said: “O Adam, dwell, you and your wife, in the Garden.” Qatādah said: He created Ḥawwāʾ from one of his ribs. Mujāhid said: She was created from Adam’s short rib (quṣayrā). Ibn Isḥāq said, in what reached him from the People of the Book and others, among them ʿAbd Allāh b. ʿAbbās: God Most High cast sleep upon Adam and took a rib from his ribs from his left side and closed its place with flesh, and created Ḥawwāʾ from it while Adam slept. When he awoke, he saw her at his side and said: “My flesh, my blood, my spirit,” and he found rest in her. When God Most High married him to her and made for him a mate from his own self, He said to him: “O Adam, dwell, you and your wife, in the Garden, and do not approach this tree, lest you be among the wrongdoers.” And He said in al-Aʿrāf: “He said: Get out of it, despised and banished. Whoever of them follows you, I will surely fill Hell with you all. And O Adam, dwell, you and your wife, in the Garden, and eat from wherever you wish, but do not approach this tree, lest you be among the wrongdoers” [al-Aʿrāf: 18–19]. And He Most High said: “And when We said to the angels: Prostrate to Adam, they prostrated except Iblīs; he refused. So We said: O Adam, indeed this is an enemy to you and to your wife, so let him not expel you both from the Garden, lest you suffer. Indeed, it is yours not to hunger therein or go naked, and you will not thirst therein or suffer the heat of the sun” [Ṭāhā: 116–119]. The context of these verses entails that the creation of Ḥawwāʾ was before Adam’s entry into the Garden, because of His saying: “And O Adam, dwell, you and your wife, in the Garden.” This is what Ibn Isḥāq b. Yasār explicitly stated, and it is the apparent meaning of these verses. The tree from which Adam was forbidden to eat The commentators differed concerning His saying Most High: “And do not approach this tree.” It was said: it is the vine. It was related from Ibn ʿAbbās, Ibn Masʿūd, and a number of the Companions. He said: The Jews claim that it is wheat. Wahb said: The grain of it is softer than butter and sweeter than honey. From Abū Mālik: “And do not approach this tree” — it is the date palm. Ibn Jurayj said, from Mujāhid: It is the fig tree. Qatādah and Ibn Jurayj said likewise. Abū al-ʿĀliyah said: It was a tree from which whoever ate would void excrement, and it is not fitting that there be excrement in the Garden. This disagreement is close. God has left its mention and specification obscure, and if there were benefit for us in mentioning it, He would have specified it for us, as with other matters that are left obscure in the Qurʾān. The only disagreement they mentioned concerning whether the Garden in which Adam was settled is in heaven or on earth is the disagreement that ought to be settled and resolved. The majority hold that it is the one in heaven, and it is the Garden of the Abode (Jannat al-Maʾwā), according to the apparent meaning of the verses and hadiths, such as His saying Most High: “And We said: O Adam, dwell, you and your wife, in the Garden” [al-Baqarah: 175]. The definite article is not for generalization nor for a previously mentioned verbal referent; rather, it refers to a mentally known referent, which is what is established by the Law as the Garden of the Abode, and as in the saying of Moses ﷺ to Adam ﷺ: “Why did you get us and yourself expelled from the Garden?” — the hadith. Muslim related in his Ṣaḥīḥ from the hadith of Abū Hurayrah, and Abū Mālik from Ribʿī from Ḥudhayfah, both saying: The Messenger of God ﷺ said: “God will gather mankind, and the believers will stand when the Garden is brought near to them. They will come to Adam and say: O our father, ask that the Garden be opened for us. He will say: And did anything expel you from the Garden except the sin of your father!” And he mentioned the hadith at length. In this there is a good, apparent strength in indicating that it is the Garden of the Abode, though it is not without scrutiny. Others said: Rather, the Garden in which Adam was settled was not the Garden of Eternity, because he was charged in it not to eat from that tree, and because he slept in it and was expelled from it, and Iblīs entered upon him in it, which is incompatible with its being the Garden of the Abode. This view is reported from Ubayy b. Kaʿb, ʿAbd Allāh b. ʿAbbās, Wahb b. Munabbih, and Sufyān b. ʿUyaynah. Ibn Qutaybah preferred it in al-Maʿārif, and al-Qāḍī Mundhir b. Saʿīd al-Ballūṭī in his commentary, and he devoted a separate work to it. He reported it from Imam Abū Ḥanīfah and his companions, may God have mercy on them. Abū ʿAbd Allāh Muḥammad b. ʿUmar al-Rāzī, Ibn Khaṭīb al-Rayy, transmitted it in his commentary from Abū al-Qāsim al-Balkhī and Abū Muslim al-Aṣbahānī. Al-Qurṭubī transmitted it in his commentary from the Muʿtazilah and the Qadariyyah. This view is the text of the Torah that is in the hands of the People of the Book. Among those who related the disagreement on this issue are Abū Muḥammad b. Ḥazm in al-Milal wa-l-Niḥal, Abū Muḥammad b. ʿAṭiyyah in his commentary, and Abū ʿĪsā al-Rummānī in his commentary. He reported the first view from the majority, and Abū al-Qāsim al-Rāghib and al-Qāḍī al-Māwardī in his commentary said: The Garden in which He settled them, meaning Adam and Ḥawwāʾ, is subject to disagreement, with two views. One of them: it is the Garden of Eternity. The second: a Garden that God prepared for them and made a place of trial, not the Garden of Eternity which He made a place of reward. Those who held this differed into two views: one, that it is in heaven, because He brought them down from it — this is the view of al-Ḥasan; the second, that it is on earth, because He tested them in it by forbidding the tree from which they were forbidden, apart from other fruits. Such is the view of Ibn Jubayr. That was after He commanded Iblīs to prostrate to Adam, and God knows best what is correct. This is his statement. His statement contains the report of three views, and it suggests that he suspended judgment on the issue. Therefore Abū ʿAbd Allāh al-Rāzī in his commentary reported four views on this issue: these three that al-Māwardī mentioned, and a fourth: suspension. He preferred the first view, and God knows best. He reported the view that it is in heaven and yet not the Garden of the Abode from Abū ʿAlī al-Jubbāʾī. The proponents of the second view raised a question that requires an answer. They said: There is no doubt that God, glorified and exalted, banished Iblīs when he refused to prostrate, from the divine presence, and commanded him to leave it and descend from it. This command is not one of the legal commands such that it could be disobeyed; rather, it is a decree (amr qadarī) that is not disobeyed or resisted. Therefore He said: “Get out of it, despised and banished” [al-Aʿrāf: 18]. And He said: “Descend from it, for it is not for you to be arrogant therein” [al-Aʿrāf: 13]. And He said: “Get out of it, for you are accursed” [al-Ḥijr: 34]. The pronoun refers to the Garden, or the heaven, or the station; whichever it is, it is known that he has no place after this in the location from which he was banished and removed, neither by way of settling nor by way of passing through. They said: It is known from the apparent contexts of the Qurʾān that he whispered to Adam and addressed him, saying to him: “Shall I guide you to the Tree of Eternity and to a kingdom that never decays?” [Ṭāhā: 120], and by his saying: “Your Lord did not forbid you from this tree except that you become angels or become of the immortals. And he swore to them, ‘Indeed, I am to you from among the sincere advisers.’ So he made them fall by deception” [al-Aʿrāf: 20–21]. This is apparent in his meeting with them in their Garden. They were answered that it is not impossible that he met with them in the Garden by way of passing through it, not by way of settling in it, or that he whispered to them while he was at the gate of the Garden, or from beneath the heaven. In all three there is scrutiny, and God knows best. Among the evidence used by the proponents of this view is what ʿAbd Allāh b. al-Imām Aḥmad related from Ubayy b. Kaʿb, who said: When Adam was dying, he longed for a bunch of grapes from the Garden. His sons went to seek it for him. The angels met them and said: “Where are you going, O sons of Adam?” They said: “Our father has longed for a bunch of grapes from the Garden.” They said to them: “Return, for you have been sufficed of it.” They reached him, and they took his soul, washed him, embalmed him, shrouded him, and Gabriel prayed over him, and his sons behind the angels, and they buried him. They said: “This is your custom for your dead.” They said: If it were not possible to reach the Garden in which Adam was, from which he longed for the bunch, they would not have gone seeking it. This indicates that it is on earth, not in heaven, and God Most High knows best. They said: The argument that the definite article in His saying “O Adam, dwell, you and your wife, in the Garden” has no previous referent to which it returns, so it is the mentally known referent, is granted. But it is what the context of speech indicates, for Adam was created from the earth, and it is not transmitted that he was raised to heaven. He was created to be on earth, and by this the Lord informed the angels when He said: “Indeed, I am placing on earth a vicegerent.” They said: This is like His saying Most High: “Indeed, We have tried them as We tried the companions of the garden” [al-Qalam: 17]. The definite article is not for generalization, and no verbal referent precedes it; rather, it is for the mentally known referent indicated by the context, which is the orchard. They said: The mention of descent (hubūṭ) does not indicate coming down from heaven. God Most High said: “It was said: O Noah, descend with peace from Us and blessings upon you and upon nations from those with you” [Hūd: 48]. He was in the ship when it came to rest on al-Jūdī and the water receded from the face of the earth; he was commanded to descend to it, he and those with him, with blessings upon him and upon them. And God Most High said: “Descend to a land; you will have what you asked” [al-Baqarah: 61]. And He Most High said: “And indeed, among them are those that fall down from fear of God” [al-Baqarah: 74]. In the hadiths and the language there is much of this. They said: There is no impediment; rather, it is the fact that the Garden in which Adam was settled was elevated above the rest of the regions of the earth, containing trees, fruits, shade, delight, freshness, and joy, as He Most High said: “Indeed, it is yours not to hunger therein or go naked” [Ṭāhā: 118], meaning your inner self will not be abased by hunger, nor your outer self by nakedness; “and you will not thirst therein or suffer the heat of the sun” [Ṭāhā: 119], meaning the heat of thirst will not touch your inner self, nor the heat of the sun your outer self. Therefore He paired this with that, and that with this, because of the opposition between them. When from him occurred what occurred in eating from the tree he was forbidden to approach, he was brought down to the land of misery, toil, fatigue, trouble, striving, hardship, trial, testing, and the differing of inhabitants — in religion, morals, deeds, intentions, wills, words, and actions — as He Most High said: “And you will have on earth a dwelling place and provision for a time” [al-Baqarah: 36]. It does not follow from this that they were in heaven, as He Most High said: “And We said after him to the Children of Israel: Dwell in the land, and when the promise of the Hereafter comes, We will bring you forth in one gathering” [al-Isrāʾ: 204]. It is known that they were in it, not in heaven. They said: This view is not built upon the view of those who deny the existence of the Garden and the Fire today, and there is no necessary connection between them. Everyone from the early generations (salaf) and most of the later generations (khalaf) from whom this view is reported affirms the existence of the Garden and the Fire today, as indicated by the verses and the authentic hadiths, as will be cited in their proper place. And God, glorified and exalted, knows best what is correct.

49. Tarikh (al-Tabari) 49No grade recorded

    احْتِيَالُ إِبْلِيسَ فِي الدُّخُولِ إِلَى الْجَنَّةِ لِاسْتِذْلَالِ آدَمَ  . فَلَمَّا أَسْكَنَ اللَّهُ آدَمَ وَزَوْجَتَهُ الْجَنَّةَ أَطْلَقَ لَهُمَا أَنْ يَأْكُلَا كُلَّ مَا أَرَادَا مِنْ كُلِّ ثِمَارِهِ غَيْرَ ثَمَرَةِ شَجَرَةٍ وَاحِدَةٍ، ابْتِلَاءً مِنْهُ لَهُمَا وَلِيَمْضِيَ قَضَاؤُهُ فِيهِمَا وَفِي ذُرِّيَّتِهِمَا. فَوَسْوَسَ لَهُمَا الشَّيْطَانُ. وَكَانَ سَبَبُ وُصُولِهِ إِلَيْهِمَا أَنَّهُ أَرَادَ دُخُولَ الْجَنَّةِ فَمَنَعَتْهُ الْخَزَنَةُ، فَأَتَى كُلَّ دَابَّةٍ مِنْ دَوَابِّ الْأَرْضِ وَعَرَضَ نَفْسَهُ عَلَيْهَا أَنَّهَا تَحْمِلُهُ حَتَّى يَدْخُلَ الْجَنَّةَ لِيُكَلِّمَ آدَمَ وَزَوْجَتَهُ. فَكُلُّ الدَّوَابِّ أَبَى عَلَيْهِ حَتَّى أَتَى الْحَيَّةَ، وَقَالَ لَهَا: أَمْنَعُكِ مِنِ ابْنِ آدَمَ، فَأَنْتِ فِي ذِمَّتِي إِنْ أَنْتِ أَدْخَلْتِنِي، فَجَعَلَتْهُ بَيْنَ نَابَيْنِ مِنْ أَنْيَابِهَا، ثُمَّ دَخَلَتْ بِهِ، وَكَانَتْ كَاسِيَةً عَلَى أَرْبَعِ قَوَائِمَ مِنْ أَحْسَنِ دَابَّةٍ خَلْقَهَا اللَّهُ كَأَنَّهَا بُخْتِيَّةٌ، فَأَعْرَاهَا اللَّهُ وَجَعَلَهَا تَمْشِي عَلَى بَطْنِهَا. قَالَ ابْنُ عَبَّاسٍ: اقْتُلُوهَا حَيْثُ وَجَدْتُمُوهَا وَاخْفِرُوا ذِمَّةَ عَدُوِّ اللَّهِ فِيهَا. فَلَمَّا دَخَلَتِ الْحَيَّةُ الْجَنَّةَ خَرَجَ إِبْلِيسُ مِنْ فِيهَا فَنَاحَ عَلَيْهِمْا نِيَاحَةً أَحْزَنَتْهُمَا حِينَ سَمِعَاهَا، فَقَالَا لَهُ: مَا يُبْكِيكَ ؟ قَالَ: أَبْكِي عَلَيْكُمَا تَمُوتَانِ فَتُفَارِقَانِ مَا أَنْتُمَا فِيهِ مِنَ النِّعْمَةِ وَالْكَرَامَةِ. فَوَقَعَ ذَلِكَ فِي أَنْفُسِهِمَا. ثُمَّ أَتَاهُمَا فَوَسْوَسَ لَهُمَا وَقَالَ: يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى، وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ قُولُ: مَا نَهَاكُمَا عَنْ أَكْلِ هَذِهِ الشَّجَرَةِ إِلَّا أَنَّ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ. أَيْ: وَلَوْ أَكَلْتُمَا مِنْهَا لَصِرْتُمَا كَذَلِكَ: وَقَاسَمَهُمَا. أَيْ: حَلَفَ لَهُمَا عَلَى ذَلِكَ: إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ [ الْأَعْرَافِ: 21 ]. كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى: فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَاآدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى [ طه: 120 ]. أَيْ: هَلْ أَدُلُّكَ عَلَى الشَّجَرَةِ الَّتِي إِذَا أَكَلْتَ مِنْهَا حَصَلَ لَكَ الْخُلْدُ فِيمَا أَنْتَ فِيهِ مِنَ النَّعِيمِ، وَاسْتَمْرَرْتَ فِي مُلْكٍ لَا يَبِيدُ وَلَا يَنْقَضِي ؟ وَهَذَا مِنَ التَّغْرِيرِ وَالتَّزْوِيرِ وَالْإِخْبَارِ بِخِلَافِ الْوَاقِعِ وَالْمَقْصُودُ أَنَّ قَوْلَهُ: شَجَرَةِ الْخُلْدِ. الَّتِي إِذَا أَكَلْتَ مِنْهَا خَلَّدْتَ. وَقَدْ تَكُونُ هِيَ الشَّجَرَةُ الَّتِي قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي الضَّحَّاكِ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا ; شَجَرَةُ الْخُلْدِ. قَالَ غُنْدَرٌ: قُلْتُ لِشُعْبَةَ: هِيَ شَجَرَةُ الْخُلْدِ. قَالَ: لَيْسَ فِيهَا هِيَ. تَفَرَّدَ بِهِ الْإِمَامُ أَحْمَدُ. وَقَوْلُهُ: فَدَلَّاهُمَا بِغُرُورٍ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ [ الْأَعْرَافِ: 22 ]. كَمَا قَالَ فِي طه: فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ. وَكَانَ انْفِعَالُ حَوَّاءَ لِوَسْوَسَتِهِ أَعْظَمَ، فَدَعَاهَا آدَمُ لِحَاجَتِهِ. فَقَالَتْ: لَا، إِلَّا أَنْ تَأْتِيَ هَهُنَا. فَلَمَّا أَتَى قَالَتْ: لَا ! إِلَّا أَنْ تَأْكُلَ مِنْ هَذِهِ الشَّجَرَةِ، وَهِيَ الْحِنْطَةُ. قَالَ: فَأَكَلَا مِنْهَا، فَبَدَتْ لَهُمَا سَوْءَاتُهُمَا، وَكَانَ لِبَاسُهُمَا الظَّفْرَ، فَطَفِقَا يَخْصِفَانِ عَلَيْهِمْا مِنْ وَرَقِ الْجَنَّةِ، قِيلَ: كَانَ وَرَقَ التِّينِ، وَكَانَتِ الشَّجَرَةُ مَنْ أَكَلَ مِنْهَا أَحْدَثَ. وَذَهَبَ آدَمُ هَارِبًا فِي الْجَنَّةِ، فَنَادَاهُ رَبُّهُ: أَنْ يَا آدَمُ مِنِّي تَفِرُّ ؟ قَالَ: لَا يَا رَبِّ، وَلَكِنْ حَيَاءً مِنْكَ. فَقَالَ: يَا آدَمُ، مِنْ أَيْنَ أُتِيتَ ؟ قَالَ: مِنْ قِبَلِ حَوَّاءَ يَا رَبِّ. فَقَالَ اللَّهُ: فَإِنَّ عَلَيَّ أَنْ أُدْمِيَهَا فِي كُلِّ شَهْرٍ وَأَنْ أَجْعَلَهَا سَفِيهَةً، وَقَدْ كُنْتُ خَلَقْتُهَا حَلِيمَةً، وَأَنْ أَجْعَلَهَا تَحْمِلُ كُرْهًا وَتَضَعُ كُرْهًا وَتُشْرِفُ عَلَى الْمَوْتِ مِرَارًا، قَدْ كُنْتُ جَعَلْتُهَا تَحْمِلُ يُسْرًا وَتَضَعُ يُسْرًا، وَلَوْلَا بَلِيَّتُهَا لَكَانَ النِّسَاءُ لَا يَحِضْنَ، وَلَكُنَّ حَلِيمَاتٍ وَلَكُنَّ يَحْمِلْنَ يُسْرًا، وَيَضَعْنَ يُسْرًا. وَقَالَ اللَّهُ تَعَالَى لَهُ: لَأَلْعَنَنَّ الْأَرْضَ الَّتِي خُلِقَتْ مِنْهَا لَعْنَةً يَتَحَوَّلُ بِهَا ثِمَارُهَا شَوْكًا. وَلَمْ يَكُنْ فِي الْجَنَّةِ وَلَا فِي الْأَرْضِ شَجَرَةٌ أَفْضَلَ مِنَ الطَّلْحِ وَالسِّدْرِ. وَقَالَ لِلْحَيَّةِ: دَخَلَ الْمَلْعُونُ فِي جَوْفِكِ حَتَّى غَرَّ عَبْدِي، مَلْعُونَةٌ أَنْتِ لَعْنَةً يَتَحَوَّلُ بِهَا قَوَائِمُكِ فِي بَطْنِكِ، وَلَا يَكُونُ لَكِ رِزْقٌ إِلَّا التُّرَابَ. أَنْتِ عَدُوَّةُ بَنِي آدَمَ وَهُمْ أَعْدَاؤُكِ، حَيْثُ لَقِيتِ وَاحِدًا مِنْهُمْ أَخَذْتِ بِعَقِبِهِ وَحَيْثُ لَقِيَكِ شَدَخَ رَأْسَكِ، اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ: آدَمُ، وَإِبْلِيسُ، وَالْحَيَّةُ. فَأَهْبَطَهُمْ إِلَى الْأَرْضِ، وَسَلَبَ اللَّهُ آدَمَ وَحَوَّاءَ كُلَّ مَا كَانَا فِيهِ مِنَ النِّعْمَةِ، وَالْكَرَامَةِ. وكَانَ سَعِيدُ بْنُ الْمُسَيِّبِ يَحْلِفُ بِاللَّهِ مَا يَسْتَثْنِي: مَا أَكَلَ آدَمُ مِنَ الشَّجَرَةِ وَهُوَ يَعْقِلُ، وَلَكِنَّ حَوَّاءَ سَقَتْهُ الْخَمْرَ حَتَّى إِذَا سَكِرَ قَادَتْهُ إِلَيْهَا فَأَكَلَ. قَالَ ابن الجوزي: وَفِي هَذَا بُعْدٌ مِنْ جِهَتَيْنِ، أَحَدُهُمَا: أَنَّ خَمْرَ الْجَنَّةِ لَا يُسْكِرُ، لِقَوْلِهِ تَعَالَى: لا فِيهَا غَوْلٌ. وَالثَّانِي: أَنَّهُ لَا يَخْلُو أَنْ يَكُونَ شُرْبُهُ مُبَاحًا لَهُ أَوْ مَحْظُورًا وَقَدْ حَظَرَهُ لِأَنَّ الظَّاهِرَ إِبَاحَتَهُ جَمِيعَ مَا فِي الْجَنَّةِ لَهُ سِوَى تِلْكَ الشَّجَرَةِ وَمَنْ فَعَلَ الْمُبَاحَ لَمْ يُؤَاخَذْ بِمَا يُؤَثِّرُهُ، عَلَى أَنَّ رَاوِيَ هَذَا الْحَدِيثِ مُحَمَّدُ بْنُ إِسْحَاقَ وَفِيهِ مَقَالٌ.

    ✧ Iblīs's stratagem to enter the Garden in order to lead Adam astray. When Allah settled Adam and his wife in the Garden, He gave them permission to eat whenever they wished of all its fruits except the fruit of one tree, as a trial from Him for them and so that His decree might pass concerning them and their descendants. Then the Devil whispered to them. The cause of his reaching them was that he wished to enter the Garden, but the keepers prevented him. So he came to every beast of the beasts of the earth and offered himself to it, that it might carry him until he entered the Garden to speak with Adam and his wife. Every beast refused him, until he came to the serpent and said to it: "I will protect you from the son of Adam, so you will be under my protection if you let me enter." She placed him between two of her fangs and then entered with him. She had been clothed, walking on four legs, one of the finest beasts Allah created, as if she were a Bukhtī camel. Then Allah stripped her and made her walk on her belly. Ibn ʿAbbās said: "Kill her wherever you find her, and break the protection of Allah's enemy regarding her." When the serpent entered the Garden, Iblīs came out of her mouth and wailed over them a lamentation that grieved them when they heard it. They said to him: "What makes you weep?" He said: "I weep for you: you will die and leave the bliss and honor you are in." That fell into their hearts. Then he came to them and whispered to them, saying: "O Adam, shall I point you to the tree of eternity and a kingdom that never decays?" And he said: "Your Lord forbade you this tree only lest you become angels or become of the immortals." That is: "He forbade you eating of this tree only lest you become angels or become of the immortals," meaning: "And if you ate from it, you would become such." And he swore to them, that is, he made an oath to them about that: "Indeed I am to you among the sincere advisers" [al-Aʿrāf: 21], as He said in the other verse: "Then the Devil whispered to him, saying: 'O Adam, shall I point you to the tree of eternity and a kingdom that never decays?'" [Ṭā Hā: 120], meaning: "Shall I point you to the tree which, if you eat from it, will bring you eternity in the bliss you are in, and you will remain forever in a kingdom that never perishes or ends?" This is of deception, falsification, and telling the opposite of what is real. The intended meaning is that his saying "the tree of eternity" means the tree which, if you ate from it, you would become immortal. It may be the same tree about which Imām Aḥmad said with his chain of transmission from Abū al-Ḍaḥḥāk: I heard Abū Hurayrah say: The Messenger of Allah ﷺ said: "In the Garden there is a tree in whose shade a rider travels for a hundred years without crossing it: the tree of eternity." Ghundar said: I said to Shuʿbah: "It is the tree of eternity." He said: "It is not in it: 'it is.'" Imām Aḥmad alone transmitted it. And His saying: "So he led them on by delusion. And when they tasted the tree, their private parts became apparent to them, and they began to fasten over themselves leaves of the Garden" [al-Aʿrāf: 22], as He said in Ṭā Hā: "Then they ate from it, and their private parts became apparent to them, and they began to fasten over themselves leaves of the Garden." Ḥawwāʾ's response to his whispering was greater. Adam called her for his need, and she said: "No, not unless you come here." When he came, she said: "No, not unless you eat from this tree, and it is wheat." He said: "Then they ate from it, and their private parts became apparent to them. Their clothing had been the fingernail, so they began fastening over themselves leaves of the Garden. It is said it was fig leaves. The tree was such that whoever ate from it would defecate. Adam fled in the Garden, and his Lord called him: 'O Adam, from Me do you flee?' He said: 'No, O Lord, but out of shame before You.' He said: 'O Adam, from where were you brought?' He said: 'From Ḥawwāʾ's side, O Lord.' Allah said: 'Then it is incumbent upon Me to make her bleed every month and to make her foolish, though I had created her forbearing, and to make her conceive with hardship and give birth with hardship and come near death many times. I had made her conceive with ease and give birth with ease. Were it not for her affliction, women would not menstruate, but would be forbearing and conceive with ease and give birth with ease.' And Allah, exalted be He, said to him: 'I will surely curse the earth from which it was created with a curse by which its fruits turn into thorns.' And there was no tree in the Garden or on earth better than the ṭalḥ and the sidr. And He said to the serpent: 'The accursed one entered your interior until he deceived My servant. Cursed are you with a curse by which your legs are turned into your belly, and you shall have no provision except dust. You are the enemy of the children of Adam and they are your enemies. Wherever you meet one of them, you shall seize his heel, and wherever he meets you, he shall crush your head. Go down, some of you enemies of others: Adam, Iblīs, and the serpent.' So He cast them down to the earth, and Allah stripped Adam and Ḥawwāʾ of all the bliss and honor they had been in. Saʿīd b. al-Musayyib used to swear by Allah without exception: Adam did not eat from the tree while he was in possession of his reason; rather Ḥawwāʾ gave him wine to drink until he became drunk, then led him to it and he ate. Ibn al-Jawzī said: "In this there is improbability from two aspects. One of them: the wine of the Garden does not intoxicate, according to His saying, exalted be He: 'No headiness is in it.' The second: his drinking cannot be devoid of being either permissible for him or forbidden; and He had forbidden it for him, because the apparent is that all that is in the Garden was permissible to him except that tree; and one who does what is permissible is not punished for what it effects. Moreover, the narrator of this ḥadīth is Muḥammad b. Isḥāq, about whom there is discussion."

50. Tarikh (al-Tabari) 50No grade recorded

    إِخْرَاجُ آدَمَ مِنَ الْجَنَّةِ  : قَالَ الْعُلَمَاءُ: لَمَّا وَاقَعَ آدَمُ وَحَوَّاءُ الْخَطِيئَةَ أَخْرَجَهُمَا اللَّهُ تَعَالَى مِنَ الْجَنَّةِ وَسَلَبَهُمَا مَا كَانَا فِيهِ مِنَ النِّعْمَةِ، وَأَهْبَطَهُمَا وَعَدُوَّيْهِمَا إِبْلِيسَ وَالْحَيَّةَ إِلَى الْأَرْضِ. قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ [ الْأَعْرَافِ: 24 ]. وَهَذَا خِطَابٌ لِآدَمَ وَحَوَّاءَ وَإِبْلِيسَ. قِيلَ: وَالْحَيَّةُ مَعَهُمْ. أُمِرُوا أَنْ يَهْبِطُوا مِنَ الْجَنَّةِ فِي حَالِ كَوْنِهِمْ مُتَعَادِينَ مُتَحَارِبِينَ، وَقَدْ يُسْتَشْهَدُ لِذِكْرِ الْحَيَّةِ مَعَهُمَا بِمَا ثَبَتَ فِي الْحَدِيثِ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ أَمَرَ بِقَتْلِ الْحَيَّاتِ. وَقَالَ مَا سَالَمْنَاهُنَّ مُنْذُ حَارَبْنَاهُنَّ. وَقَوْلُهُ فِي سُورَةِ طه: قَالَ اهْبِطَا مِنْهَا جَمِيعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ [ طه: 123 ]. هُوَ أَمْرٌ لِآدَمَ وَإِبْلِيسَ وَمَا تَنَاسَلَ مِنْهُمَا عَدَاوَةٌ مُسْتَمِرَّةٌ، وَاسْتَتْبَعَ آدَمَ حَوَّاءُ، وَإِبْلِيسَ الْحَيَّةُ. وَقِيلَ: هُوَ أَمْرٌ لَهُمْ بِصِيغَةِ التَّثْنِيَةِ. كَمَا فِي قَوْلِهِ تَعَالَى: وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ [ الْأَنْبِيَاءِ: 78 ]. وَالصَّحِيحُ أَنَّ هَذَا لَمَّا كَانَ الْحَاكِمُ لَا يَحْكُمُ إِلَّا بَيْنَ اثْنَيْنِ مُدَّعٍ وَمُدَّعَى عَلَيْهِ. قَالَ: وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ. وَأَمَّا تَكْرِيرُهُ الْإِهْبَاطَ فِي سُورَةِ الْبَقَرَةِ فِي قَوْلِهِ: وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ [ الْبَقَرَةِ: 36 39 ]. فَقَالَ بَعْضُ الْمُفَسِّرِينَ: الْمُرَادُ بِالْإِهْبَاطِ الْأَوَّلِ الْهُبُوطُ مِنَ الْجَنَّةِ إِلَى السَّمَاءِ الدُّنْيَا، وَبِالثَّانِي مِنَ السَّمَاءِ الدُّنْيَا إِلَى الْأَرْضِ. وَهَذَا ضَعِيفٌ لِقَوْلِهِ فِي الْأَوَّلِ: وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ. فَدَلَّ عَلَى أَنَّهُمْ أُهْبِطُوا إِلَى الْأَرْضِ بِالْإِهْبَاطِ الْأَوَّلِ، وَاللَّهُ أَعْلَمُ. وَالصَّحِيحُ أَنَّهُ كَرَّرَهُ لَفْظًا، وَإِنْ كَانَ وَاحِدًا، وَنَاطَ مَعَ كُلِّ مَرَّةٍ حُكْمًا ; فَنَاطَ بِالْأَوَّلِ: عَدَاوَتَهُمْ فِيمَا بَيْنَهُمْ، وَبِالثَّانِي: الِاشْتِرَاطَ عَلَيْهِمْ أَنَّ مَنْ تَبِعَ هُدَاهُ الَّذِي يُنَزِّلُهُ عَلَيْهِمْ بَعْدَ ذَلِكَ هُوَ السَّعِيدُ، وَمَنْ خَالَفَهُ فَهُوَ الشَّقِيُّ، وَهَذَا الْأُسْلُوبُ فِي الْكَلَامِ لَهُ نَظَائِرُ فِي الْقُرْآنِ الْحَكِيمِ. وَرَوَى الْحَافِظُ ابْنُ عَسَاكِرَ، عَنْ مُجَاهِدٍ قَالَ: أَمَرَ اللَّهُ مَلَكَيْنِ أَنْ يُخْرِجَا آدَمَ وَحَوَّاءَ مِنْ جِوَارِهِ، فَنَزَعَ جِبْرِيلُ التَّاجَ عَنْ رَأْسِهِ، وَحَلَّ مِيكَائِيلُ الْإِكْلِيلَ عَنْ جَبِينِهِ، وَتَعَلَّقَ بِهِ غُصْنٌ فَظَنَّ آدَمُ أَنَّهُ قَدْ عُوجِلَ بِالْعُقُوبَةِ فَنَكَّسَ رَأْسَهُ يَقُولُ: الْعَفْوَ الْعَفْوَ، فَقَالَ اللَّهُ سُبْحَانَهُ: فِرَارًا مِنِّي يَا آدَمُ. قَالَ: بَلْ حَيَاءً مِنْكَ يَا سَيِّدِي

    ✧ THE EXPULSION OF ĀDAM FROM THE GARDEN: The scholars said: When Ādam and Ḥawwāʾ committed the sin, Allah Almighty expelled them from the Garden and stripped them of the blessing they had been in, and He cast them down together with their two enemies, Iblīs and the serpent, to the earth. He said: “Go down, one of you an enemy to the other; and for you on the earth there shall be a dwelling place and provision for a while” [al-Aʿrāf: 24]. This address is to Ādam, Ḥawwāʾ, and Iblīs. It is said: and the serpent was with them. They were commanded to descend from the Garden in a state of mutual enmity and warfare. The mention of the serpent with them may be supported by what is established in the ḥadīth from the Messenger of Allah ﷺ, that he commanded the killing of serpents. And he said: “We have not made peace with them since we have been at war with them.” His statement in Sūrat Ṭā Hā: He said: “Go down from it, both of you together, one of you an enemy to the other” [Ṭā Hā: 123]. It is a command to Ādam and Iblīs, and the enmity that multiplied from the two of them is continuous; Ḥawwāʾ followed Ādam, and the serpent followed Iblīs. It is also said: It is a command to them in the dual form. As in His statement, the Almighty: “And Dāwūd and Sulaymān, when they gave judgment concerning the field, when the people’s sheep strayed into it by night; and We were witnesses to their judgment” [al-Anbiyāʾ: 78]. The correct view is that this is because a judge only judges between two parties, a claimant and a defendant. He said: “And We were witnesses to their judgment.” As for His repeating the sending down in Sūrat al-Baqarah in His statement: “And We said: Go down, one of you an enemy to the other; and for you on the earth there shall be a dwelling place and provision for a while. Then Ādam received from his Lord words, and He turned to him; indeed, He is the Relenting, the Merciful. We said: Go down from it, all of you; and if guidance comes to you from Me, then whoever follows My guidance shall have no fear upon them, nor shall they grieve. And those who disbelieve and deny Our signs—those are the companions of the Fire; they shall abide therein forever” [al-Baqarah: 36–39]. Some of the exegetes said: The first sending down means the descent from the Garden to the lowest heaven, and the second from the lowest heaven to the earth. This is weak because of His statement in the first: “And We said: Go down, one of you an enemy to the other; and for you on the earth there shall be a dwelling place and provision for a while.” This indicates that they were sent down to the earth by the first sending down. And Allah knows best. The correct view is that He repeated it in wording, even though it was one event, and attached a ruling with each time; for with the first He attached their mutual enmity, and with the second the condition upon them that whoever follows His guidance which He sends down upon them thereafter is the felicitous, and whoever opposes it is the wretched. This style of speech has parallels in the Wise Qurʾān. Al-Ḥāfiẓ Ibn ʿAsākir related from Mujāhid, who said: Allah commanded two angels to expel Ādam and Ḥawwāʾ from His vicinity. Jibrīl removed the crown from his head, and Mīkāʾīl loosened the diadem from his forehead. A branch caught hold of him, and Ādam thought that he was being hastened to punishment; so he bowed his head, saying: “Pardon, pardon.” Allah, Glorified be He, said: “Fleeing from Me, O Ādam?” He said: “Rather, out of shyness before You, O my Master.”

51. Tarikh (al-Tabari) 51No grade recorded

    احْتِجَاجِ آدَمَ وَمُوسَى عَلَيْهِمَا الصَّلَاةُ وَالسَّلَامُ  قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: حَاجَّ مُوسَى آدَمَ عَلَيْهِمَا السَّلَامُ فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ بِذَنْبِكَ مِنَ الْجَنَّةِ وَأَشْقَيْتَهُمْ ! قَالَ آدَمُ: يَا مُوسَى أَنْتَ الَّذِي اصْطَفَاكَ اللَّهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ ! أَتَلُومُنِي عَلَى أَمْرٍ قَدْ كَتَبَهُ اللَّهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي، أَوْ قَدَّرَهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي. قَالَ رَسُولُ اللَّهِ ﷺ: فَحَجَّ آدَمُ مُوسَى. وعَنْ عُمَرَ بْنِ الْخَطَّابِ، عَنِ النَّبِيِّ ﷺ قَالَ: قَالَ مُوسَى عَلَيْهِ السَّلَامُ: يَا رَبِّ أَرِنَا آدَمَ الَّذِي أَخْرَجَنَا وَنَفْسَهُ مِنَ الْجَنَّةِ. فَأَرَاهُ آدَمَ عَلَيْهِ السَّلَامُ، فَقَالَ: أَنْتَ آدَمُ ! فَقَالَ لَهُ آدَمُ: نَعَمْ. قَالَ: أَنْتَ الَّذِي نَفَخَ اللَّهُ فِيكَ مِنْ رُوحِهِ، وَأَسْجَدَ لَكَ مَلَائِكَتَهُ، وَعَلَّمَكَ الْأَسْمَاءَ كُلَّهَا ! قَالَ: نَعَمْ. قَالَ: فَمَا حَمَلَكَ عَلَى أَنْ أَخْرَجْتَنَا، وَنَفْسَكَ مِنَ الْجَنَّةِ ؟ فَقَالَ لَهُ آدَمُ: مَنْ أَنْتَ ؟ قَالَ: أَنَا مُوسَى. قَالَ: أَنْتَ مُوسَى نَبِيُّ بَنِي إِسْرَائِيلَ، أَنْتَ الَّذِي كَلَّمَكَ اللَّهُ مِنْ وَرَاءِ الْحِجَابِ فَلَمْ يَجْعَلْ بَيْنَكَ وَبَيْنَهُ رَسُولًا مِنْ خَلْقِهِ ! قَالَ: نَعَمْ. قَالَ: تَلُومُنِي عَلَى أَمْرٍ قَدْ سَبَقَ مِنَ اللَّهِ عَزَّ وَجَلَّ الْقَضَاءُ بِهِ قَبْلُ ! قَالَ رَسُولُ اللَّهِ ﷺ: فَحَجَّ آدَمُ مُوسَى، فَحَجَّ آدَمُ مُوسَى. وَقَدِ اخْتَلَفَتْ مَسَالِكُ النَّاسِ فِي هَذَا الْحَدِيثِ فَرَدَّهُ قَوْمٌ مِنَ الْقَدَرِيَّةِ لِمَا تَضَمَّنَ مِنْ إِثْبَاتِ الْقَدَرِ السَّابِقِ. وَاحْتَجَّ بِهِ قَوْمٌ مِنَ الْجَبْرِيَّةِ، وَهُوَ ظَاهِرٌ لَهُمْ بَادِيَ الرَّأْيِ ; حَيْثُ قَالَ: فَحَجَّ آدَمُ مُوسَى. لَمَّا احْتَجَّ عَلَيْهِ بِتَقْدِيمِ كِتَابِهِ، وَقَالَ آخَرُونَ: إِنَّمَا حَجَّهُ لِأَنَّهُ لَامَهُ عَلَى ذَنْبٍ قَدْ تَابَ مِنْهُ، وَالتَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَا ذَنْبَ لَهُ. وَقِيلَ: إِنَّمَا حَجَّهُ لِأَنَّهُ أَكْبَرُ مِنْهُ وَأَقْدَمُ. وَقِيلَ: لِأَنَّهُ أَبُوهُ. وَقِيلَ: لِأَنَّهُمَا فِي شَرِيعَتَيْنِ مُتَغَايِرَتَيْنِ. وَقِيلَ: لِأَنَّهُمَا فِي دَارِ الْبَرْزَخِ، وَقَدِ انْقَطَعَ التَّكْلِيفُ فِيمَا يَزْعُمُونَهُ. وَالتَّحْقِيقُ: إِنَّ هَذَا الْحَدِيثَ رُوِيَ بِأَلْفَاظٍ كَثِيرَةٍ بَعْضُهَا مَرْوِيٌّ بِالْمَعْنَى وَفِيهِ نَظَرٌ، وَمَدَارُ مُعْظَمِهَا فِي الصَّحِيحَيْنِ، وَغَيْرِهِمَا عَلَى أَنَّهُ لَامَهُ عَلَى إِخْرَاجِهِ نَفْسَهُ وَذُرِّيَّتَهُ مِنَ الْجَنَّةِ. فَقَالَ لَهُ آدَمُ: أَنَا لَمْ أُخْرِجْكُمْ، وَإِنَّمَا أَخْرَجَكُمُ الَّذِي رَتَّبَ الْإِخْرَاجَ عَلَى أَكْلِي مِنَ الشَّجَرَةِ، وَالَّذِي رَتَّبَ ذَلِكَ، وَقَدَّرَهُ وَكَتَبَهُ قَبْلَ أَنْ أُخْلَقَ هُوَ اللَّهُ عَزَّ وَجَلَّ، فَأَنْتَ تَلُومُنِي عَلَى أَمْرٍ لَيْسَ لَهُ نِسْبَةٌ إِلَيَّ أَكْثَرَ مَا أَنِّي نُهِيتُ عَنِ الْأَكْلِ مِنَ الشَّجَرَةِ فَأَكَلْتُ مِنْهَا، وَكَوْنُ الْإِخْرَاجِ مُتَرَتِّبًا عَلَى ذَلِكَ لَيْسَ مِنْ فِعْلِي، فَأَنَا لَمْ أُخْرِجْكُمْ وَلَا نَفْسِي مِنَ الْجَنَّةِ، وَإِنَّمَا كَانَ هَذَا مِنْ قَدَرِ اللَّهِ وَصُنْعِهِ، وَلَهُ الْحِكْمَةُ فِي ذَلِكَ فَلِهَذَا حَجَّ آدَمُ مُوسَى. وَمَنْ كَذَّبَ بِهَذَا الْحَدِيثِ فَمُعَانِدٌ لِأَنَّهُ مُتَوَاتِرٌ عَنْ أَبِي هُرَيْرَةَ ؓ، وَنَاهِيكَ بِهِ عَدَالَةً وَحِفْظًا وَإِتْقَانًا، ثُمَّ هُوَ مَرْوِيٌّ عَنْ غَيْرِهِ مِنَ الصَّحَابَةِ، كَمَا ذَكَرْنَا. وَمَنْ تَأَوَّلَهُ بِتِلْكَ التَّأْوِيلَاتِ الْمَذْكُورَةِ آنِفًا فَهُوَ بَعِيدٌ مِنَ اللَّفْظِ وَالْمَعْنَى، وَمَا فِيهِمْ مَنْ هُوَ أَقْوَى مَسْلَكًا مِنَ الْجَبْرِيَّةِ. وَفِيمَا قَالُوهُ نَظَرٌ مِنْ وُجُوهٍ ; أَحَدُهَا: أَنَّ مُوسَى عَلَيْهِ السَّلَامُ لَا يَلُومُ عَلَى أَمْرٍ قَدْ تَابَ مِنْهُ فَاعِلُهُ. الثَّانِي: أَنَّهُ قَدْ قَتَلَ نَفْسًا لَمْ يُؤْمَرْ بِقَتْلِهَا، وَقَدْ سَأَلَ اللَّهَ فِي ذَلِكَ بِقَوْلِهِ: رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ [ الْقَصَصِ: 16 ]. الْآيَةَ، الثَّالِثُ: أَنَّهُ لَوْ كَانَ الْجَوَابُ عَنِ اللَّوْمِ عَلَى الذَّنْبِ بِالْقَدَرِ الْمُتَقَدِّمِ كِتَابَتُهُ عَلَى الْعَبْدِ لَانْفَتَحَ هَذَا لِكُلِّ مَنْ لِيمَ عَلَى أَمْرٍ قَدْ فَعَلَهُ، فَيَحْتَجُّ بِالْقَدَرِ السَّابِقِ، فَيَنْسَدُّ بَابُ الْقِصَاصِ وَالْحُدُودِ، وَلَوْ كَانَ الْقَدَرُ حُجَّةً لَاحْتَجَّ بِهِ كُلُّ أَحَدٍ عَلَى الْأَمْرِ الَّذِي ارْتَكَبَهُ فِي الْأُمُورِ الْكِبَارِ وَالصِّغَارِ، وَهَذَا يُفْضِي إِلَى لَوَازِمَ فَظِيعَةٍ. فَلِهَذَا قَالَ مَنْ قَالَ مِنَ الْعُلَمَاءِ بِأَنَّ جَوَابَ آدَمَ إِنَّمَا كَانَ احْتِجَاجًا بِالْقَدَرِ عَلَى الْمُصِيبَةِ لَا الْمَعْصِيَةِ. وَاللَّهُ تَعَالَى أَعْلَمُ بِالصَّوَابِ، وَهُوَ حَسْبِي وَنِعْمَ الْوَكِيلُ.

    ✧ THE ARGUMENT BETWEEN ADAM AND MOSES (PEACE BE UPON THEM) Al-Bukhārī said with his chain of transmission from Abū Hurayrah, from the Prophet ﷺ, who said: “Moses argued with Adam (peace be upon them) and said to him: ‘You are the one who brought mankind out of Paradise by your sin and made them wretched!’ Adam said: ‘O Moses, you are the one whom God chose by His messages and by His speech! Do you blame me for a matter which God had written upon me before He created me, or which He had decreed upon me before He created me?’ The Messenger of God ﷺ said: ‘So Adam prevailed over Moses in argument.’ And from ʿUmar b. al-Khaṭṭāb, from the Prophet ﷺ, who said: “Moses ﷺ said: ‘O Lord, show us Adam who brought us and himself out of Paradise.’ So He showed him Adam ﷺ, and he said: ‘Are you Adam?’ Adam said to him: ‘Yes.’ He said: ‘Are you the one into whom God breathed of His spirit, to whom He made His angels prostrate, and whom He taught all the names?’ He said: ‘Yes.’ He said: ‘What induced you to bring us and yourself out of Paradise?’ Adam said to him: ‘Who are you?’ He said: ‘I am Moses.’ He said: ‘Are you Moses, the prophet of the Children of Israel? Are you the one whom God spoke to from behind a veil, and did not appoint between you and Him any messenger from His creation?’ He said: ‘Yes.’ He said: ‘Do you blame me for a matter in which the decree of God, Mighty and Majestic, had preceded before?’ The Messenger of God ﷺ said: ‘So Adam prevailed over Moses in argument; so Adam prevailed over Moses in argument.’ The ways of people have differed concerning this ḥadīth. A group of the Qadarites rejected it because of what it contains of affirming the prior decree. Another group of the Jabrites used it as evidence, and it appears to them at first glance due to his saying: ‘So Adam prevailed over Moses in argument,’ when he argued against him by the prior writing. Others said: He only prevailed over him because he blamed him for a sin from which he had repented, and the one who repents from a sin is like one who has no sin. It was said: He only prevailed over him because he was older and more ancient than him. It was said: Because he was his father. It was said: Because they were in two different religious laws. It was said: Because they were in the abode of the barzakh, and religious obligation had ceased according to what they claim. The verification is that this ḥadīth has been narrated in many wordings, some of which are narrated by meaning and are open to examination. The main versions in the two Ṣaḥīḥs and elsewhere revolve around his blaming him for bringing himself and his descendants out of Paradise. Adam said to him: ‘I did not bring you out; rather the One who arranged the departure upon my eating from the tree brought you out. The One who arranged that, decreed it, and wrote it before I was created is God, Mighty and Majestic. So you blame me for a matter that has no more connection to me than that I was forbidden to eat from the tree and I ate from it. The resulting departure from that is not my action. I did not bring you or myself out of Paradise; rather this was from God’s decree and His doing, and He has wisdom in that. Therefore Adam prevailed over Moses in argument.’ Whoever declares this ḥadīth false is obstinate, because it is mutawātir from Abū Hurayrah ؓ, and his integrity, memory, and precision are sufficient. Furthermore, it is narrated from other Companions, as we have mentioned. Whoever interprets it with those aforementioned interpretations is far from the wording and the meaning. Among them there is no stronger approach than that of the Jabrites, and in what they say there are objections from several aspects: First, that Moses ﷺ would not blame a person for a matter from which its doer has repented. Second, he himself had killed a soul that he was not commanded to kill, and he asked God about that with his saying: ‘My Lord, I have wronged myself, so forgive me,’ and He forgave him [al-Qaṣaṣ: 16], and the rest of the verse. Third, if the answer to blame for a sin were by the prior decree whose writing upon the servant preceded, this would be an opening for everyone who is blamed for a deed he has done to argue by the prior decree, and the door of retaliation and prescribed punishments would be closed. If the decree were a valid argument, everyone would use it for every matter he committed, whether great or small, and this leads to terrible consequences. Therefore some scholars said that Adam’s answer was only arguing by the decree concerning the affliction, not the sin. And God, Exalted is He, knows best what is correct. He is sufficient for me, and what an excellent Guardian.”

52. Tarikh (al-Tabari) 52No grade recorded

    مِقْدَارِ مُكْثِ آدم عليه السلام فِي الْجَنَّةِ قَالَ أَبُو الْعَالِيَةِ: مَكَثَ فِي الْجَنَّةِ خُمْسَ سَاعَةٍ. وَقَدْ رُوِّينَا أَنَّهُ خُلِقَ آخِرَ النَّهَارِ مِنْ يَوْمِ الْجُمْعَةِ، فَعَلَى هَذِهِ يَكُونُ فِي السَّاعَةِ الْأَخِيرَةِ فَمَكَثَ جَسَدًا أَرْبَعِينَ سَنَةً مِنْ سِنِيِّهَا، كَانَ مُكْثُهُ فِي السَّمَاءِ بَعْدَ تَصْوِيرِهِ فِي الْجَنَّةِ إِلَى أَنْ أَصَابَ الْخَطِيئَةَ وَأُهْبِطَ، ثَلَاثًا وَأَرْبَعِينَ سَنَةً وَأَرْبَعَةَ أَشْهُرٍ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: كَانَتِ السَّاعَةُ الَّتِي لَبِثَهَا آدَمُ فِي الْجَنَّةِ مِقْدَارَ أَرْبَعِينَ وَمِائَةً [مِنْ] سِنِينِكُمْ. وَقَالَ الْأَوْزَاعِيُّ، عَنْ حَسَّانَ هُوَ ابْنُ عَطِيَّةَ: مَكَثَ آدَمُ فِي الْجَنَّةِ مِائَةَ عَامٍ، وَفِي رِوَايَةٍ سِتِّينَ عَامًا، وَبَكَى عَلَى الْجَنَّةِ سَبْعِينَ عَامًا، وَعَلَى خَطِيئَتِهِ سَبْعِينَ عَامًا، وَعَلَى وَلَدِهِ حِينَ قُتِلَ أَرْبَعِينَ عَامًا. رَوَاهُ ابْنُ عَسَاكِرَ. وَقِيلَ: كَانَ مُكْثُهُ ثَلَاثَ سَاعَاتٍ مِنْهُ. فَإِنْ كَانَ قَائِلُ هَذَا الْقَوْلِ أَرَادَ أَنَّهُ سَكَنَ الْفِرْدَوْسَ لِسَاعَتَيْنِ مَضَتَا مِنْ يَوْمِ الْجُمُعَةِ مِنْ أَيَّامِ الدُّنْيَا الَّتِي هِيَ عَلَى مَا هِيَ بِهِ الْيَوْمَ، فَلَمْ يَبْعُدْ قَوْلُهُ مِنَ الصَّوَابِ لِأَنَّ الْأَخْبَارَ كَذَا كَانَتْ وَارِدَةً عَنِ السَّلَفِ مِنْ أَهْلِ الْعِلْمِ بِأَنَّ آدَمَ خُلِقَ آخِرَ سَاعَةٍ مِنَ الْيَوْمِ السَّادِسِ الَّتِي مِقْدَارُ الْيَوْمِ مِنْهَا أَلْفُ سَنَةٍ مِنْ سِنِينِنَا، فَمَعْلُومٌ أَنَّ السَّاعَةَ الْوَاحِدَةَ مِنْ ذَلِكَ الْيَوْمِ ثَلَاثَةٌ وَثَمَانُونَ عَامًا مِنْ أَعْوَامِنَا، وَقَدْ ذَكَرْنَا أَنَّ آدَمَ بَعْدَ أَنْ خَمَّرَ رَبُّنَا طِينَتَهُ بَقِيَ قَبْلَ أَنْ يَنْفُخَ فِيهِ الرُّوحَ أَرْبَعِينَ عَامًا، وَذَلِكَ لَا شَكَّ أَنَّهُ عَنَى بِهِ أَعْوَامَنَا، ثُمَّ بَعْدَ أَنْ نَفَخَ فِيهِ الرُّوحَ إِلَى أَنْ تَنَاهَى أَمْرُهُ، وَأُسْكِنَ الْجَنَّةَ، وَأُهْبِطَ إِلَى الْأَرْضِ، غَيْرُ مُسْتَنْكَرٍ أَنْ يَكُونَ مِقْدَارُ ذَلِكَ مِنْ سِنِينِنَا قَدْرَ خَمْسٍ وَثَلَاثِينَ سَنَةً، وَإِنْ كَانَ أَرَادَ أَنَّهُ سَكَنَ الْجَنَّةَ لِسَاعَتَيْنِ مَضَتَا مِنْ نَهَارِ يَوْمِ الْجُمُعَةِ مِنَ الْأَيَّامِ الَّتِي مِقْدَارُ الْيَوْمِ مِنْهَا أَلْفُ سَنَةٍ مِنْ سِنِينِنَا، فَقَدْ قَالَ غَيْرَ الْحَقِّ، لِأَنَّ كُلَّ مَنْ لَهُ قَوْلٌ فِي ذَلِكَ مِنْ أَهْلِ الْعِلْمِ يَقُولُ إِنَّهُ نَفَخَ فِيهِ الرُّوحَ آخِرَ نَهَارِ يَوْمِ الْجُمُعَةِ قَبْلَ غُرُوبِ الشَّمْسِ. وَقَدْ رَوَى أَبُو صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ مُكْثَ آدَمَ كَانَ فِي الْجَنَّةِ نِصْفَ يَوْمٍ كَانَ مِقْدَارُهُ خَمْسَمِائَةِ عَامٍ، وَهَذَا أَيْضًا خِلَافُ مَا وَرَدَتْ بِهِ الْأَخْبَارُ عَنِ النَّبِيِّ ﷺ وَعَنِ الْعُلَمَاءِ.

    ✧ The duration of Adam's stay ﷺ in the Garden Abū al-ʿĀliyah said: He stayed in the Garden for five hours. We have narrated that he was created at the end of the day on Friday, so according to this, it would be in the last hour. He remained as a body for forty years of its years. His stay in heaven after his formation in the Garden until he committed the sin and was sent down was forty-three years and four months. Al-Ḥasan al-Baṣrī said: The hour that Adam remained in the Garden was the equivalent of one hundred and forty of your years. Al-Awzāʿī said, from Ḥassān, who is Ibn ʿAṭiyyah: Adam remained in the Garden for one hundred years, and in another narration, sixty years. He wept over the Garden for seventy years, over his sin for seventy years, and over his son when he was killed for forty years. Ibn ʿAsākir narrated it. It was also said: His stay was three hours of it. If the one who said this meant that he dwelt in Paradise for two hours that had passed from Friday of the days of this world, which are as they are today, then his statement is not far from correctness, because the reports were as such from the predecessors among the people of knowledge: that Adam was created in the last hour of the sixth day, whose day is equivalent to a thousand years of our years. It is known that one hour of that day is eighty-three of our years. We have mentioned that Adam, after our Lord kneaded his clay, remained before the spirit was breathed into him for forty years, and that no doubt refers to our years. Then after the spirit was breathed into him until his affair was completed, and he was settled in the Garden, and sent down to the earth, it is not implausible that the duration of that from our years was about thirty-five years. But if he meant that he dwelt in the Garden for two hours that had passed from the daytime of Friday of the days whose day is equivalent to a thousand years of our years, then he said something untrue, because everyone who has a statement on that from the people of knowledge says that the spirit was breathed into him at the end of the daytime of Friday before sunset. Abū Ṣāliḥ narrated from Ibn ʿAbbās that Adam's stay in the Garden was half a day, which was equivalent to five hundred years. This too contradicts what the reports have conveyed from the Prophet ﷺ and from the scholars.

53. Tarikh (al-Tabari) 53No grade recorded

    الْوَقْتِ الَّذِي أُخْرِجَ فِيهِ آدم من الجنة رَوَى سَعْدُ بْنُ عُبَادَةَ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "فِي يَوْمِ الْجُمْعَةِ خُلِقَ آَدَمُ وَفِيهِ أُهْبِطَ"  . وَرَوَى أَبُو صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ آدَمَ أُخْرِجَ بَيْنَ الصَّلَاتَيْنِ، صَلَاةِ الظُّهْرِ وَصَلَاةِ الْعَصْرِ. وَقَدْ ذَكَرْنَا أَنَّهُ أُسْكِنَ وَأُخْرِجَ فِي سَاعَةٍ وَاحِدَةٍ مِنْ سَاعَاتِ ذَلِكَ الْيَوْمَ. قَالَ ابْنُ جَرِيرٍ: فَأُهْبِطَ قَبْلَ غُرُوبِ الشَّمْسِ. وَقَالَ أَبُو الْعَالِيَةِ: أُخْرِجَ آدَمُ مِنَ الْجَنَّةِ لِلسَّاعَةِ التَّاسِعَةِ، أَوِ الْعَاشِرَةِ مِنْهُ، وَأُهْبِطَ إِلَى الْأَرْضِ لِتِسْعِ سَاعَاتٍ مَضَيْنَ مِنْ ذَلِكَ الْيَوْمِ،

    ✧ The time at which Adam was brought out of the Garden Saʿd b. ʿUbādah narrated from the Prophet ﷺ that he said: "On Friday Adam was created, and on it he was sent down." Abū Ṣāliḥ narrated from Ibn ʿAbbās: that Adam was brought out between the two prayers, the noon prayer and the afternoon prayer. We have already mentioned that he was settled in and brought out in a single hour of the hours of that day. Ibn Jarīr said: So he was sent down before sunset. Abū al-ʿĀliyah said: Adam was brought out of the Garden at the ninth or tenth hour of it, and was sent down to the earth after nine hours of that day had passed.

54. Tarikh (al-Tabari) 54No grade recorded

    الْمَوْضِعِ الَّذِي أُهْبِطَ فِيهِ آدَمُ، وَحَوَّاءُ مِنَ الْأَرْضِ   قِيلَ: ثُمَّ إِنَّ اللَّهَ تَعَالَى أَهْبَطَ آدَمَ قَبْلَ غُرُوبِ الشَّمْسِ مِنَ الْيَوْمِ الَّذِي خَلَقَهُ فِيهِ، وَهُوَ يَوْمُ الْجُمُعَةِ، مَعَ زَوْجَتِهِ حَوَّاءَ مِنَ السَّمَاءِ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: أُهْبِطَ آدَمُ عَلَيْهِ السَّلَامُ إِلَى أَرْضٍ يُقَالُ لَهَا دَحْنَا بَيْنَ مَكَّةَ وَالطَّائِفِ. فقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَابْنُ عَبَّاسٍ، وَقَتَادَةُ، وَأَبُو الْعَالِيَةِ: أُهْبِطَ بِالْهِنْدِ. وَرَوَى أَبُو صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: أُهْبِطَ عَلَى جَبَلٍ بِالْهِنْدِ يُقَالُ لَهُ نَوْدٌ. وَحَوَّاءُ بِجُدَّةَ. قَالَ ابْنُ عَبَّاسٍ: فَجَاءَ فِي طَلَبِهَا فَكَانَ كُلَّمَا وَضَعَ قَدَمَهُ بِمَوْضِعٍ صَارَ قَرْيَةً، وَمَا بَيْنَ خُطْوَتَيْهِ مَفَاوِزُ، فَسَارَ حَتَّى أَتَى جَمْعًا فَازْدَلَفَتْ إِلَيْهِ حَوَّاءُ، فَلِذَلِكَ سُمِّيَتِ الْمُزْدَلِفَةَ، وَتَعَارَفَا بِعَرَفَاتٍ فَلِذَلِكَ سُمِّيَتْ عَرَفَاتٍ، وَاجْتَمَعَا بِجَمْعٍ فَلِذَلِكَ سُمِّيَتْ جَمْعًا. وَأُهْبِطَتِ الْحَيَّةُ بِأَصْفَهَانَ، وَإِبْلِيسُ بِمَيْسَانَ. وَقِيلَ: أُهْبِطَ آدَمُ بِالْبَرِّيَّةِ، وَإِبْلِيسُ بِالْأُبُلَّةِ. قَالَ أَبُو جَعْفَرٍ: وَهَذَا مَا لَا يُوصَلُ إِلَى مَعْرِفَةِ صِحَّتِهِ إِلَّا بِخَبَرٍ يَجِيءُ مَجِيءَ الْحُجَّةِ، وَلَا نَعْلَمُ خَبَرًا فِي ذَلِكَ غَيْرَ مَا وَرَدَ فِي هُبُوطِ آدَمَ بِالْهِنْدِ، فَإِنَّ ذَلِكَ مِمَّا لَا يَدْفَعُ صِحَّتَهُ عُلَمَاءُ الْإِسْلَامِ. قَالَ ابْنُ عَبَّاسٍ: فَلَمَّا أُهْبِطَ آدَمُ عَلَى جَبَلِ نَوْذٍ كَانَتْ رِجْلَاهُ تَمَسَّانِ الْأَرْضَ وَرَأْسُهُ بِالسَّمَاءِ يَسْمَعُ تَسْبِيحَ الْمَلَائِكَةِ، فَكَانَتْ تَهَابُهُ، فَسَأَلَتِ اللَّهَ أَنْ يَنْقُصَ مِنْ طُولِهِ فَنَقَصَ طُولَهُ إِلَى سِتِّينَ ذِرَاعًا، فَحَزِنَ آدَمُ لِمَا فَاتَهُ مِنَ الْأُنْسِ بِأَصْوَاتِ الْمَلَائِكَةِ وَتَسْبِيحِهِمْ، فَقَالَ: يَا رَبِّ، كُنْتُ جَارَكَ فِي دَارِكَ لَيْسَ لِي رَبٌّ غَيْرَكَ أَدْخَلْتَنِي جَنَّتَكَ آكُلُ مِنْهَا حَيْثُ شِئْتُ، وَأَسْكُنُ حَيْثُ شِئْتُ، فَأَهْبَطْتَنِي إِلَى الْجَبَلِ الْمُقَدَّسِ فَكُنْتُ أَسْمَعُ أَصْوَاتَ الْمَلَائِكَةِ وَأَجِدُ رِيحَ الْجَنَّةِ، فَحَطَطْتَنِي إِلَى سِتِّينَ ذِرَاعًا، فَقَدِ انْقَطَعَ عَنِّي الصَّوْتُ، وَالنَّظَرُ، وَذَهَبَتْ عَنِّي رِيحُ الْجَنَّةِ ! فَأَجَابَهُ اللَّهُ تَعَالَى: بِمَعْصِيَتِكَ يَا آدَمُ فَعَلْتُ بِكَ ذَلِكَ.

    ✧ The place on earth to which Adam and Eve were sent down It is said: Then God, exalted is He, sent Adam down before sunset on the day He created him, which was Friday, together with his wife Eve, from heaven. From Ibn ʿAbbās, who said: Adam ﷺ was sent down to a land called Dahnā, between Makkah and al-Ṭāʾif. ʿAlī b. Abī Ṭālib, Ibn ʿAbbās, Qatādah, and Abū al-ʿĀliyah said: He was sent down in India. Abū Ṣāliḥ related from Ibn ʿAbbās, who said: He was sent down upon a mountain in India called Nawd. And Eve at Jeddah. Ibn ʿAbbās said: He came seeking her, and every time he set his foot in a place, it became a village, and between his two steps were deserts. He traveled until he came to Jamʿ, and Eve drew near to him, so it was called al-Muzdalifah, and they recognized each other at ʿArafāt, so it was called ʿArafāt, and they met at Jamʿ, so it was called Jamʿ. The serpent was sent down at Isfahan, and Iblīs at Maysān. It is also said: Adam was sent down in the desert, and Iblīs at al-Ubullah. Abū Jaʿfar said: This is something whose soundness cannot be known except by a report that comes with the authority of proof, and we know of no report on that matter other than what is related about Adam's descent in India, for that is something whose soundness the scholars of Islam do not reject. Ibn ʿAbbās said: When Adam was sent down on Mount Nawdh, his feet touched the earth while his head was in the sky, hearing the glorification of the angels. They held him in awe, so they asked God to reduce his stature, and He reduced his stature to sixty cubits. Adam grieved for what he missed of the companionship of the angels' voices and their glorification, and he said: "O Lord, I was Your neighbor in Your abode, I had no lord other than You. You admitted me to Your garden, where I ate as I wished and dwelt as I wished. Then You sent me down to the sacred mountain, and I heard the voices of the angels and found the scent of the garden. Then You reduced me to sixty cubits, and now the sound and the sight have been cut off from me, and the scent of the garden has left me!" God, exalted is He, answered him: "Because of your disobedience, O Adam, I did that to you."

55. Tarikh (al-Tabari) 55No grade recorded

    مَا هَبَطَ مَعَهُ مِنَ الْجَنَّةِ   قَالَ أَبُو مُوسَى الْأَشْعَرِيُّ: لَمَّا أَخْرَجَهُ اللَّهُ مِنَ الْجَنَّةِ زَوَّدَهُ مِنْ ثِمَارِهَا، فَثِمَارُكُمْ هَذِهِ مِنْ ثِمَارِهَا. غَيْرَ هَذِهِ تَتَغَيَّرُ، وَتِلْكَ لَا تَتَغَيَّرُ وَقَالَ ابْنُ عَبَّاسٍ: كَانَ حِينَ أُخْرِجُ لَا يَمُرُّ بِشَيْءٍ إِلَّا عَبَثَ بِهِ، فَقِيلَ لِلْمَلَائِكَةِ: دَعُوهُ فَلْيَتَزَوَّدْ مِنْهَا مَا شَاءَ، فَنَزَلَ بِالْهِنْدِ، وَإِنَّ هَذَا الطِّيبَ الَّذِي يُجَاءُ بِهِ مِنَ الْهِنْدِ مِمَّا خَرَجَ بِهِ آدَمُ. وَرَوَى أَبُو صَالِحٍ عَنِ ابْنِ عَبَّاسٍ، قَالَ: نَزَلَ آدَمُ مَعَهُ رِيحُ الْجَنَّةِ فَعَلِقَ بِشَجَرِهَا وَأَوْدِيَتِهَا – يَعْنِي الْهِنْدَ - وَأُنْزِلَ مَعَهُ الْحَجَرُ الْأَسْوَدُ، وَكَانَ أَشَدَّ بَيَاضًا مِنَ الثَّلْجِ  ، وَعَصَا مُوسَى، وَكَانَتْ مِنْ آسِ الْجَنَّةِ، طُولُهَا عَشَرَةُ أَذْرُعٍ، وَمُرٌّ، وَلُبَانٌ. وَقَالَ أَبُو الْعَالِيَةِ: أُخْرِجَ وَمَعَهُ غُصْنٌ مَنْ شَجَرِ الْجَنَّةِ، وَعَلَى رَأْسِهِ تَاجٌ أَوْ إِكْلِيلٌ مِنْ شَجَرِ الْجَنَّةِ. وَقَالَ قَتَادَةُ: أُهْبِطَ آدَمُ عَلَى جَبَلٍ بِالْهِنْدِ وَعَلَى رَأْسِهِ إِكْلِيلٌ مِنْ [شَجَرِ] الْجَنَّةِ فَعَبِقَ رِيحُ ذَلِكَ الْإِكْلِيلِ بِشَجَرِ ذَلِكَ الْجَبَلِ فَصَارَ طِيبًا. وعن أَبُو الْحَسَنِ بْنُ الْبَرِّ، قَالَ: أُهْبِطَ آدَمُ بِالْهِنْدِ فِي جَزِيرَةِ سَرَنْدِيبَ عَلَى جَبَلٍ يُدْعَى نَوْذُ، وَعَلَى آدَمَ الْوَرَقُ الَّذِي خَصَفَهُ فَيَبِسَ فَتَحَاتَّ فَنَبَتَ مِنْهُ أَنْوَاعُ الطِّيبِ وَالثِّمَارِ، فَعَلَى ذَلِكَ الْجَبَلِ: الْعُودُ، وَالسُّنْبُلُ، وَالْقَرَنْفُلُ، وَالْأَفَاوَيْهِ، وَدَابَّةُ الْمِسْكِ، وَدَابَّةُ الزَّبَادِ، وَحَوْلَ الْجَبَلِ الْيَاقُوتُ، وَفِي وَادِيهِ الْمَاسُ، وَفِي أَرْضِ تِلْكَ الْجَزِيرَةِ السَّفَاذِجُ، وَفِي أَنْهَارِهَا الْبَلُّورُ، وَفِي بَحْرِهَا اللُّؤْلُؤُ. وَأُخْرِجَ آدَمُ مِنَ الْجَنَّةِ مَعَهُ صُرَّةُ حِنْطَةٍ، وَثَلَاثِينَ نَصِيبًا مِنْ ثَمَرِ الْجَنَّةِ  ، عَشَرَةٌ فِي الْقُشُورِ: الْجَوْزُ، وَاللَّوْزُ، وَالْفُسْتُقُ، وَالْبُنْدُقُ، وَالْخَشْخَاشُ، وَالْبَلُّوطُ، وَالشَّاهْبَلُّوطُ، وَالْجَوْزُ الْهِنْدِيُّ، وَالرُّمَّانُ، وَالْمَوْزُ. وَعَشَرَةٌ لَهَا نَوًى: الْخَوْخُ، وَالْمِشْمِشُ وَالْإِجَّاصُ، وَالرُّطَبُ، وَالْغُبَيْرَاءُ، وَالنَّبْقُ، وَالزُّعْرُورُ، وَالْعُنَّابُ، وَالْمَقْلُ وَالشَّامَلُّوكُ. وَعَشَرَةٌ لَا قُشُورَ لَهَا وَلَا نَوًى: التُّفَّاحُ، وَالسَّفَرْجَلُ، وَالْكُمَّثْرَى، وَالْعِنَبُ، وَالتُّوتُ، وَالتِّينُ، وَالْأُتْرُجُّ، وَالْخَرُّوبُ، وَالْخِيَارُ، وَالْبِطِّيخُ. وَأُنْزِلَ عَلَى آدَمَ مِنَ الصُّحُفِ إِحْدَى وَعِشْرُونَ صَحِيفَةً  ، وَحُرِّمَ عَلَيْهِ الْمَيِّتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ، وَفُرِضَ عَلَيْهِ صَلَاةُ خَمْسِينَ رَكْعَةً. وعَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "لَمَّا أَهْبَطَ اللَّهُ آدَمَ مِنَ الْجَنَّةِ إِلَى الْأَرْضِ حَزِنَ عَلَيْهِ كُلُّ شَيْءٍ جَاوَرَهُ إِلَّا الذَّهَبُ وَالْفِضَّةُ، فَأَوْحَى اللَّهُ إِلَيْهِمَا: جَاوَرْتُكُمَا بِعَبْدٍ مِنْ عِبَادِي، ثُمَّ أُهْبِطُهُ مِنْ جِوَارِكُمَا، فَحَزِنَ عَلَيْهِ كُلُّ شَيْءٍ إِلَّا أَنْتُمَا، قَالَا: إِلَهَنَا وَسَيِّدَنَا، أَنْتَ تَعْلَمُ أَنَّكَ جَاوَرْتَنَا بِهِ وَهُوَ لَكَ مُطِيعٌ، فَلَمَّا عَصَاكَ لَمْ نُحِبَّ أَنْ نَحْزَنَ عَلَيْهِ، فَأَوْحَى اللَّهُ إِلَيْهُمَا: وَعِزَّتِي وَجَلَالِي لَأُعِزَّنَّكُمَا حَتَّى لَا يُنَالَ كُلُّ شَيْءٍ إِلَّا بِكُمَا". وعَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ: أُهْبِطَ آدَمُ عَلَيْهِ السَّلَامُ إِلَى الْأَرْضِ وَلَيْسَ فِي الْأَرْضِ إِلَّا حُوتٌ وَنَسْرٌ، فَكَانَ النَّسْرُ إِذَا أَمْسَى آوَى إِلَى الْحُوتِ فَيَبِيتُ عِنْدَهُ، فَلَمَّا رَأَى النَّسْرُ آدَمَ أَتَى إِلَى الْحُوتِ، فَقَالَ: يَا حُوتُ قَدْ أُهْبِطَ إِلَى الْأَرْضِ شَيْءٌ يَمْشِي عَلَى رِجْلَيْهِ وَيَبْطِشُ بِيَدِهِ، فَقَالَتْ: إِنْ كُنْتَ صَادِقًا فَمَا لِي فِي الْبَحْرِ مَهْرَبٌ، وَلَا لَكَ فِي الْبَرِّ مَهْرَبٌ. يُرِيدُ أَنَّهُ يَحْتَالُ عَلَيْهِمَا. وَأَنْزَلَ عَلَيْهِ جَبْرَائِيلَ بِصُرَّةٍ فِيهَا حِنْطَةٌ، فَقَالَ آدَمُ: مَا هَذَا ؟ قَالَ: هَذَا الَّذِي أَخْرَجَكَ مِنَ الْجَنَّةِ فَقَالَ: مَا أَصْنَعُ بِهِ ؟ فَقَالَ: انْثُرْهُ فِي الْأَرْضِ. فَفَعَلَ، فَأَنْبَتَهُ اللَّهُ مِنْ سَاعَتِهِ، ثُمَّ حَصَدَهُ، وَجَمَعَهُ، وَفَرَكَهُ، وَذَرَاهُ، وَطَحَنَهُ، وَعَجَنَهُ، وَخَبَزَهُ، كُلُّ ذَلِكَ بِتَعْلِيمِ جَبْرَائِيلَ، وَجَمَعَ لَهُ جَبْرَائِيلُ الْحَجَرَ وَالْحَدِيدَ، فَقَدَحَهُ، فَخَرَجَتْ مِنْهُ النَّارُ، وَعَلَّمَهُ جَبْرَائِيلُ صَنْعَةَ الْحَدِيدِ، وَالْحِرَاثَةَ، وَأَنْزَلَ إِلَيْهِ ثَوْرًا، فَكَانَ يَحْرُثُ عَلَيْهِ، قِيلَ هُوَ الشَّقَاءُ الَّذِي ذَكَرَهُ اللَّهُ تَعَالَى بِقَوْلِهِ: فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى. وَقَالَ السُّدِّيُّ: نَزَلَ آدَمُ بِالْهِنْدِ، وَنَزَلَ مَعَهُ بِالْحَجَرِ الْأَسْوَدِ وَبِقَبْضَةٍ مِنْ وَرَقِ الْجَنَّةِ، فَبَثَّهُ فِي الْهِنْدِ فَنَبَتَتْ شَجَرَةُ الطِّيبِ هُنَاكَ.

    ✧ What descended with him from the Garden Abū Mūsā al-Ashʿarī said: When Allah brought him out of the Garden, He provisioned him with some of its fruits. These fruits of yours are from its fruits. Other than these change, but those do not change. Ibn ʿAbbās said: When he was brought out, he did not pass by anything without playing with it. So it was said to the angels: Leave him, let him provision himself from it as he wishes. He descended in India, and this perfume that is brought from India is among what Ādam brought out with him. Abū Ṣāliḥ related from Ibn ʿAbbās, who said: Ādam descended with him the scent of the Garden, and it clung to its trees and valleys – meaning India – and the Black Stone was sent down with him, and it was whiter than snow, and the staff of Mūsā, which was of myrtle of the Garden, its length ten cubits, and myrrh, and frankincense. Abū al-ʿĀliyah said: He was brought out with a branch of the trees of the Garden, and on his head a crown or a wreath of the trees of the Garden. Qatādah said: Ādam was brought down on a mountain in India with on his head a wreath of [the trees of] the Garden, and the scent of that wreath clung to the trees of that mountain and became perfume. And from Abū al-Ḥasan b. al-Barr, who said: Ādam was brought down in India on the island of Sarandīb on a mountain called Nawdh, and on Ādam was the leaf with which he had patched himself, and it dried and crumbled, and from it grew kinds of perfume and fruits. So on that mountain are: aloeswood, spikenard, cloves, spices, the musk animal, and the civet animal. Around the mountain are rubies, in its valley diamonds, in the land of that island emery, in its rivers crystal, and in its sea pearls. And Ādam was brought out of the Garden with a bag of wheat and thirty portions of the fruits of the Garden: ten in shells: walnut, almond, pistachio, hazelnut, poppy, acorn, chestnut, coconut, pomegranate, and banana. And ten that have pits: peach, apricot, plum, fresh dates, serviceberry, jujube, hawthorn, jujube, doom palm fruit, and wild plum. And ten that have neither shells nor pits: apple, quince, pear, grape, mulberry, fig, citron, carob, cucumber, and watermelon. And on Ādam were sent down twenty-one scriptures, and carrion, blood, and pork were forbidden to him, and fifty rakʿahs of prayer were made obligatory on him. And from Anas b. Mālik, who said: The Messenger of Allah ﷺ said: "When Allah brought Ādam down from the Garden to the earth, everything that neighbored him grieved for him except gold and silver. So Allah revealed to them: I neighbored you with a servant of My servants, then I brought him down from your vicinity, and everything grieved for him except you two. They said: Our God and our Master, You know that You neighbored us with him and he was obedient to You. So when he disobeyed You, we did not like to grieve for him. So Allah revealed to them: By My might and My majesty, I will surely honor you two so that nothing can be obtained except through you two." And from Saʿīd b. Jubayr, who said: Ādam ﷺ was brought down to the earth, and on the earth there was nothing but a fish and a vulture. When the vulture spent the evening, it would repair to the fish and spend the night with it. When the vulture saw Ādam, it came to the fish and said: O fish, something has been brought down to the earth that walks on its two legs and strikes with its hand. The fish said: If you are truthful, there is no escape for me in the sea, nor for you on land. Meaning that he would scheme against them both. And Jibrīl came down to him with a bag containing wheat. Ādam said: What is this? He said: This is what brought you out of the Garden. He said: What do I do with it? He said: Scatter it in the earth. He did so, and Allah made it grow immediately. Then he reaped it, gathered it, rubbed it, winnowed it, ground it, kneaded it, and baked it, all of that with the teaching of Jibrīl. And Jibrīl gathered for him stone and iron, and he struck fire from them, and fire came out. And Jibrīl taught him the craft of iron and plowing, and sent down to him a bull, and he plowed with it. It is said that this is the hardship that Allah Most High mentioned in His saying: "so let him not expel you both from the Garden, for then you would suffer". Al-Suddī said: Ādam descended in India, and with him came down the Black Stone and a handful of leaves of the Garden, which he scattered in India, and the tree of perfume grew there.

56. Tarikh (al-Tabari) 56No grade recorded

    مَا حَدَثَ وَآدَمُ فِي الْأَرْضِ   فَمِنْ ذَلِكَ أَنَّ آدَمَ حِينَ نَزَلَ شَكَى حَالَهُ: فَرَوَى أَبُو صَالِحٍ عَنِ ابْنِ عَبَّاسٍ، قَالَ: لَمَّا رَأَى اللَّهُ -عَزَّ وَجَلَّ- عُرْيَ آدَمَ وَحَوَّاءَ أَمَرَهُ أَنْ يَذْبَحَ كَبْشًا مِنَ الضَّأْنِ [مِنَ] الْأَزْوَاجِ الثَّمَانِيَةِ، فَذَبَحَهُ ثُمَّ أَخَذَ صُوفَهُ فَغَزَلَتْهُ حَوَّاءُ فَنَسَجَ آدَمُ جُبَّةً لِنَفْسِهِ، وَجَعَلَ لِحَوَّاءَ دِرْعًا وَخِمَارًا، فَلَبِسَا ذَلِكَ. وَقِيلَ: أَرْسَلَ إِلَيْهِمَا مَلَكًا يُعَلِّمُهُمَا مَا يَلْبَسَانِهِ مِنْ جُلُودِ الضَّأْنِ، وَالْأَنْعَامِ. وَقِيلَ: كَانَ ذَلِكَ لِبَاسَ أَوْلَادِهِ، وَأَمَّا هُوَ وَحَوَّاءُ فَكَانَ لِبَاسُهُمَا مَا كَانَا خَصْفًا مِنْ وَرَقِ الْجَنَّةِ ثُمَّ أَنْزَلَ عَلَيْهِ بَعْدُ الْعِلَاوَةَ، وَالْمِطْرَقَةَ، وَالْكَلْبَتَانَ، فَنَظَرَ إِلَى قَضِيبٍ نَابِتٍ مِنْ حَدِيدٍ، وَأَخَذَهُ، فَجَعَلَ يَكْسِرُ أَشْجَارًا قَدْ يَبِسَتْ بِالْمِطْرَقَةِ، ثُمَّ أَوْقَدَ عَلَى ذَلِكَ الْغُصْنِ حَتَّى ذَابَ، [فَكَانَ أَوَّلُ شَيْءٍ] ضَرَبَهُ مُدْيَةً، فَكَانَ يَعْمَلُ بِهَا، ثُمَّ ضَرَبَ التَّنُّورَ الَّذِي وَرِثَهُ نُوحٌ، وَنَفَرَتْ مِنْهُ الْوُحُوشُ إِلَى الْبَرِّ، وَكَانَ لِبَاسُهُمَا مِنْ جُلُودِ الضَّأْنِ وَالسِّبَاعِ. وَرَوَى الضَّحَّاكُ، عَنِ ابْنِ عَبَّاسٍ: إِنَّ جِبْرِيلَ أَتَى آدَمَ بِالْجَلَمِ، وَأَمْرَهُ أَنْ يَجُزَّ الشَّاةَ، فَفَعَلَ فَغَزَلَتْهُ حَوَّاءُ وَحَاكَهُ آدَمُ فَاتَّخَذَ مِنْهُ عَبَاءَةً لِنَفْسِهِ وَأُخْرَى لِحَوَّاءَ. وَرَوَى عَطَاءٌ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ جِبْرِيلَ أَتَى آدَمَ بِالثَّوْرَيْنِ وَصَمَدَهُمَا لَهُ وَأَمْرَهُ بِالزِّرَاعَةِ. وَرَوَى سَعِيدُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: عَلَّمَ آدَمَ صَنْعَةَ الْحَدِيدِ، وَأُمِرَ بِالْحَرْثَ فَحَرَثَ وَزَرَعَ ثُمَّ سَقَى حَتَّى إِذَا بَلَغَ حَصَدَهُ، ثُمَّ دَاسَهُ، ثُمَّ طَحَنَهُ. ثُمَّ عَجَنَهُ، ثُمَّ خَبَزَهُ، ثُمَّ أَكَلَهُ، فَلَمْ يَبْلُغْ مِنْهُ حَتَّى بَلَغَ مِنْهُ مَا شَاءَ اللَّهُ أَنْ يَبْلُغَ. قَالَ سَعِيدٌ: وَأُهْبِطَ إِلَى آدَمَ ثَوْرٌ أَحْمَرُ فَكَانَ يَحْرُثُ عَلَيْهِ، وَيَمْسَحُ الْعَرَقَ عَنْ جَبِينِهِ. وَحَكَى أَبُو جَعْفَرٍ الطَّبَرِيُّ عَنْ آخَرِينَ، قَالُوا: جَاعَ آدَمُ فَاسْتَطْعَمَ رَبَّهُ، فَجَاءَهُ جِبْرِيلُ بِسَبْعِ حَبَّاتٍ مِنْ حِنْطَةٍ فَوَضَعَهَا فِي يَدِهِ، فَقَالَ: مَا أَصْنَعُ بِهَذَا، قَالَ: تَتْرُكُهُ فِي الْأَرْضِ، فَفَعَلَ فَأَنْبَتَهُ اللَّهُ مِنْ سَاعَتِهِ، ثُمَّ أَمَرَهُ فَحَصَدَهُ، ثُمَّ أَمَرَهُ فَجَمَعَهُ وَفَرَكَهُ بِيَدِهِ، ثُمَّ أَمَرَهُ أَنْ يَذْرِيَهُ، ثُمَّ أَتَاهُ بِحَجَرَيْنِ فَطَحَنَهُ، ثُمَّ أَمَرَهُ أَنْ يَخْبِزَهُ مَلَّةً. [إِنْ عَجَنَهُ]، وَجَمَعَ لَهُ جِبْرِيلُ الْحَجَرَ وَالْحَدِيدَ فَقَدَحَهُ، فَخَرَجَتِ النَّارُ، فَهُوَ أَوَّلُ مَنْ خَبَزَ  الْمَلَّةَ.

    ✧ What happened while Adam was on earth Among that is that Adam, when he descended, complained of his condition: Abū Ṣāliḥ related from Ibn ʿAbbās, who said: When God—Mighty and Majestic—saw the nakedness of Adam and Eve, He commanded him to slaughter a ram from the sheep [from] the eight pairs. So he slaughtered it, then took its wool, and Eve spun it, and Adam wove a jubba for himself and made for Eve a dirʿ and a khimār, and they wore that. It was said: He sent to them an angel to teach them what to wear from the skins of sheep and cattle. It was said: That was the clothing of his children, but as for him and Eve, their clothing was what they had stitched from the leaves of Paradise. Then He sent down to him afterwards the anvil, the hammer, and the tongs. He looked at a rod growing from iron, took it, and began breaking trees that had dried up with the hammer, then lit a fire on that branch until it melted. [The first thing] he struck was a knife, which he worked with. Then he struck the oven that Noah inherited, and the wild beasts fled from it to the land. Their clothing was from the skins of sheep and beasts of prey. Al-Ḍaḥḥāk related from Ibn ʿAbbās: Gabriel brought Adam the shears and commanded him to shear the sheep. He did so, and Eve spun it and Adam wove it, and he made for himself an ʿabāʾa and another for Eve. ʿAṭāʾ related from Ibn ʿAbbās: Gabriel brought Adam the two bulls and yoked them for him and commanded him to cultivate. Saʿīd b. Jubayr related from Ibn ʿAbbās, who said: He taught Adam the craft of iron, and he was commanded to till. He tilled and sowed, then watered until when it was ripe he harvested it, then threshed it, then ground it, then kneaded it, then baked it, then ate it. He did not finish eating it until there befell him what God willed to befall him. Saʿīd said: A red bull was sent down to Adam, and he used to plow with it and wipe the sweat from his forehead. Abū Jaʿfar al-Ṭabarī related from others, who said: Adam became hungry and asked his Lord for food. Gabriel came to him with seven grains of wheat and placed them in his hand. He said: What do I do with this? He said: Leave it in the earth. He did so, and God caused it to sprout immediately. Then He commanded him and he harvested it, then He commanded him and he gathered it and rubbed it with his hand, then He commanded him to winnow it. Then He brought him two stones and he ground it, then He commanded him to bake it as a malla. [If he kneaded it.] Gabriel gathered for him the stone and the iron and struck it, and fire came out. He was the first to bake the malla.

57. Tarikh (al-Tabari) 57No grade recorded

    ثم أَخَذَ آدَمَ فِي الْبُكَاءِ إِلَى أَنْ نَزَلَتْ عَلَيْهِ التَّوْبَةُ: قَالَ ابْنُ عَبَّاسٍ: بَكَى آدَمُ وَحَوَّاءُ عَلَى مَا فَاتَهُمَا مِنْ نَعَمِ الْجَنَّةُ  مِائَتَيْ سَنَةٍ، لَمْ يَأْكُلَا وَلَمْ يَشْرَبَا أَرْبَعِينَ يَوْمًا، وَلَمْ يَقْرُبْ آدَمُ حَوَّاءَ مِائَةَ سَنَةٍ. عَنِ الْحَسَنِ، قَالَ: أُهْبِطَ آدَمُ [مِنَ] الْجَنَّةِ فَبَكَى ثَلَاثَمِائَةِ سَنَةٍ لَا يَرْفَعُ رَأْسَهُ إِلَى السَّمَاءِ وَلَا يَلْتَفِتُ إِلَى الْمَرْأَةِ وَلَا يَضَعُ يَدَهُ عَلَيْهَا. وعَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: أَوْحَى اللَّهُ إِلَى آدَمَ: يَا آدَمُ مَا هَذِهِ الْكَآبَةُ الَّتِي بِوَجْهِكَ وَالْبَلِيَّةُ الَّتِي قَدْ أَحَاطَتْ بِكَ؟ قَالَ: خُرُوجِي مِنْ دَارِ الْبَقَاءِ إِلَى دَارِ الْفَنَاءِ، مِنْ دَارِ النِّعَمِ إِلَى دَارِ الشَّقَاءِ. قَالَ: ثُمَّ إِنَّ آدَمَ سَجَدَ سَجْدَةً عَلَى جَبَلِ الْهِنْدِ مِائَةَ عَامٍ يَبْكِي حَتَّى جَرَتِ دُمُوعُهُ فِي وَادِي سَرَنْدِيبَ، فَأَنْبَتَ اللَّهُ لِذَلِكَ الْوَادِي مِنْ دُمُوعِ آدَمَ الدَّارَ صِينِيَّ وَالْقَرَنْفُلَ، وَجَعَلَ طَيْرَ ذَلِكَ الْوَادِي الطَّوَاوِيسَ، ثُمَّ إِنَّ جِبْرِيلَ أَتَاهُ فَقَالَ: يَا آدَمُ ارْفَعْ رَأْسَكَ فَقَدْ غُفِرَ لَكَ، فَرَفَعَ رَأْسَهُ وَسَارَ آدَمُ إِلَى الْبَيْتِ لِيَحُجَّهُ، وَيَتُوبَ عِنْدَهُ، فأَتَى الْبَيْتَ فَطَافَ أُسْبُوعًا فَمَا أَتَمَّهُ حَتَّى خَاضَ فِي دُمُوعِهِ إِلَى رُكْبَتَيْهِ ثُمَّ أَتَى مَوْضِعَ الْمَقَامِ وَصَلَّى فِيهِ رَكْعَتَيْنِ، وَبَكَى حَتَّى جَرَتْ دُمُوعُهُ عَلَى الْأَرْضِ. قبول توبة آدم قُلْتُ: وَكَانَ السَّبَبُ فِي قَبُولِ تَوْبَةِ آدَمَ  أَنَّهُ تَلَقَّى كَلِمَاتٍ فَقَالَهَا فَتِيبَ عَلَيْهِ، وَذَلِكَ قَوْلُهُ تَعَالَى: فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ  . وَاخْتَلَفَ الْمُفَسِّرُونَ فِي تِلْكَ الْكَلِمَاتِ عَلَى وُجُوهٍ قَدْ ذَكَرْنَاهَا فِي التَّفْسِيرِ، وَالَّذِي نَخْتَارُهُ مِنَ الْأَقْوَالِ. ما جاء عَنْ مُجَاهِدٍ: فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ  . قَالَ: هُوَ قَوْلُهُ: رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا... إِلَى آخِرَ الْآيَةِ. قَالَ قَتَادَةُ: تَابَ اللَّهُ عَلَى آدَمَ يَوْمَ عَاشُورَاءَ. وقَالَ ابْنُ أَبِي نَجِيحٍ: عَنْ مُجَاهِدٍ قَالَ: الْكَلِمَاتُ: اللَّهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ وَبِحَمْدِكَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي إِنَّكَ خَيْرُ الْغَافِرِينَ، اللَّهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ وَبِحَمْدِكَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي إِنَّكَ خَيْرُ الرَّاحِمِينَ، اللَّهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ وَبِحَمْدِكَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ. وَرَوَى الْحَاكِمُ فِي مُسْتَدْرَكِهِ مِنْ طَرِيقِ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ. قَالَ: قَالَ: آدَمُ يَا رَبِّ أَلَمْ تَخْلُقْنِي بِيَدِكَ. قِيلَ لَهُ: بَلَى. وَنَفَخْتَ فِيَّ مَنْ رُوحِكَ. قِيلَ لَهُ: بَلَى. وَعَطَسْتُ، فَقُلْتَ: يَرْحَمُكَ اللَّهُ، وَسَبَقَتْ رَحْمَتُكَ غَضَبَكَ. قِيلَ لَهُ: بَلَى. وَكَتَبْتَ عَلَيَّ أَنْ أَعْمَلَ هَذَا. قِيلَ لَهُ: بَلَى. قَالَ: أَفَرَأَيْتَ إِنْ تُبْتُ هَلْ أَنْتَ رَاجِعِي إِلَى الْجَنَّةِ ؟. قَالَ: نَعَمْ. ثُمَّ قَالَ الْحَاكِمُ: صَحِيحُ الْإِسْنَادِ، وَلَمْ يُخَرِّجَاهُ. وعَنْ عُمَرَ بْنِ الْخَطَّابِ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ: لَمَّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ قَالَ: يَا رَبِّ أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ إِلَّا غَفَرْتَ لِي. فَقَالَ اللَّهُ: فَكَيْفَ عَرَفْتَ مُحَمَّدًا وَلَمْ أَخْلُقْهُ بَعْدُ. فَقَالَ: يَا رَبِّ لِأَنَّكَ لَمَّا خَلَقْتَنِي بِيَدِكَ، وَنَفَخْتَ فِيَّ مَنْ رُوحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ عَلَى قَوَائِمِ الْعَرْشِ مَكْتُوبًا: لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ. فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلَى اسْمِكَ إِلَّا أَحَبَّ الْخَلْقِ إِلَيْكَ. فَقَالَ اللَّهُ: صَدَقْتَ يَا آدَمُ إِنَّهُ لَأَحَبُّ الْخَلْقِ إِلَيَّ، وَإِذْ سَأَلْتَنِي بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ، وَلَوْلَا مُحَمَّدٌ مَا خَلَقْتُكَ. قَالَ الْبَيْهَقِيُّ تَفَرَّدَ بِهِ عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ مِنْ هَذَا الْوَجْهِ، وَهُوَ ضَعِيفٌ، وَاللَّهُ أَعْلَمُ.

    ✧ Then Adam began to weep until the repentance descended upon him: Ibn ʿAbbās said: Adam and Ḥawwāʾ wept over what had passed them by of the blessings of the Garden for two hundred years; they neither ate nor drank for forty days, and Adam did not approach Ḥawwāʾ for a hundred years. From al-Ḥasan, he said: Adam was sent down [from] the Garden and wept three hundred years, not raising his head to the sky, not turning to the woman, and not placing his hand upon her. From Wahb b. Munabbih, he said: Allah revealed to Adam: O Adam, what is this dejection on your face and the affliction that has surrounded you? He said: My coming out from the abode of permanence to the abode of perishing, from the abode of blessings to the abode of misery. He said: Then Adam prostrated a prostration on the mountain of India for a hundred years, weeping until his tears flowed in the valley of Sarandīb, and Allah caused to grow for that valley from Adam's tears the dār ṣīnī and cloves, and made the birds of that valley peacocks. Then Jibrīl came to him and said: O Adam, raise your head, for you have been forgiven. So he raised his head and Adam traveled to the House to perform the pilgrimage and repent at it. He came to the House and circumambulated a week, and he had not completed it until he waded in his tears up to his knees. Then he came to the place of the Maqām and prayed two rakʿahs in it, and wept until his tears flowed upon the ground. Acceptance of Adam's repentance I say: The reason for the acceptance of Adam's repentance was that he received words and spoke them, and so He turned to him. That is His saying, Exalted be He: "Then Adam received from his Lord words, and He turned to him." The exegetes differed over those words in ways we have mentioned in the commentary, and what we prefer among the statements. From Mujāhid: "Then Adam received from his Lord words." He said: It is his saying: "Our Lord, we have wronged ourselves, and if You do not forgive us..." to the end of the verse. Qatādah said: Allah turned to Adam on the day of ʿĀshūrāʾ. Ibn Abī Najīḥ said: From Mujāhid, he said: The words are: "O Allah, there is no god but You, glory be to You and with Your praise. My Lord, I have wronged myself, so forgive me, for You are the best of forgivers. O Allah, there is no god but You, glory be to You and with Your praise. My Lord, I have wronged myself, so forgive me, for You are the best of the merciful. O Allah, there is no god but You, glory be to You and with Your praise. My Lord, I have wronged myself, so turn to me, for You are the Relenting, the Merciful." Al-Ḥākim narrated in his Mustadrak by way of Saʿīd b. Jubayr, from Ibn ʿAbbās regarding His saying: "Then Adam received from his Lord words, and He turned to him." He said: Adam said, "O Lord, did You not create me with Your hand?" It was said to him, "Yes." "And breathed into me of Your spirit?" It was said to him, "Yes." "And I sneezed, and You said, 'May Allah have mercy on you,' and Your mercy preceded Your anger?" It was said to him, "Yes." "And You decreed that I should do this?" It was said to him, "Yes." He said, "Do You see, if I repent, will You return me to the Garden?" He said, "Yes." Then al-Ḥākim said: The chain is sound, but they did not include it. From ʿUmar b. al-Khaṭṭāb, he said: The Messenger of Allah ﷺ said: When Adam committed the sin, he said: "O Lord, I ask You by the right of Muḥammad that You forgive me." Allah said: "How did you know Muḥammad when I have not yet created him?" He said: "O Lord, because when You created me with Your hand and breathed into me of Your spirit, I raised my head and saw written on the supports of the Throne: 'There is no god but Allah, Muḥammad is the Messenger of Allah.' So I knew that You would not attach to Your name except the most beloved of creation to You." Allah said: "You have spoken truly, O Adam. He is indeed the most beloved of creation to Me, and since you asked Me by his right, I have forgiven you. Were it not for Muḥammad, I would not have created you." Al-Bayhaqī said: ʿAbd al-Raḥmān b. Zayd b. Aslam was alone in narrating it from this direction, and he is weak, and Allah knows best.

58. Tarikh (al-Tabari) 58No grade recorded

    وأَنْزَلَ اللَّهَ -عَزَّ وَجَلَّ- يَاقُوتَةً مِنْ يَاقُوتِ الْجَنَّةِ، فَجَعَلَهَا فِي مَوْضِعِ الْكَعْبَةِ  وأَوْحَى إِلَى آدَمَ: إِنَّ لِي حَرَمًا حِيَالَ عَرْشِي فَانْطَلِقْ، وَابْنِ لِي بَيْتًا فِيهِ، ثُمَّ حُفَّ بِهِ كَمَا رَأَيْتَ مَلَائِكَتِي يَحُفُّونَ بِعَرْشِي، فَهُنَالِكَ أَسْتَجِيبُ لَكَ، وَلِوَلَدِكَ مَنْ كَانَ مِنْهُمْ فِي طَاعَتِي. فَقَالَ آدَمُ يَا رَبِّ، وَكَيْفَ لِي بِذَلِكَ ! لَسْتُ أَقْوَى عَلَيْهِ وَلَا أَهْتَدِي إِلَيْهِ. فَقَيَّضَ اللَّهُ مَلَكًا فَانْطَلَقَ بِهِ نَحْوَ مَكَّةَ، وَكَانَ آدَمُ إِذَا مَرَّ بِرَوْضَةٍ قَالَ لِلْمَلَكِ: انْزِلْ بِنَا هَهُنَا. فَيَقُولُ الْمَلَكُ: مَكَانَكَ، حَتَّى قَدِمَ مَكَّةَ، فَكَانَ كُلُّ مَكَانٍ نَزَلَهُ آدَمُ عُمْرَانًا، وَمَا عَدَاهُ مَفَاوِزَ. فَبَنَى الْبَيْتَ مِنْ خَمْسَةِ أَجْبُلٍ: مِنْ طُورِ سِينَا، وَطُورِ زَيْتُونٍ، وَلُبْنَانَ، وَالْجُودِيِّ، وَبَنَى قَوَاعِدَهُ مِنْ حِرَاءٍ، فَلَمَّا فَرَغَ مِنْ بِنَائِهِ خَرَجَ بِهِ الْمَلَكُ إِلَى عَرَفَاتٍ، فَأَرَاهُ الْمَنَاسِكَ الَّتِي يَفَعَلُهَا النَّاسُ الْيَوْمَ، ثُمَّ قَدِمَ بِهِ مَكَّةَ فَطَافَ بِالْبَيْتِ أُسْبُوعًا، ثُمَّ رَجَعَ إِلَى الْهِنْدِ فَمَاتَ عَلَى نَوْذٍ. وَقِيلَ: حَجَّ آدَمُ مِنَ الْهِنْدِ أَرْبَعِينَ حَجَّةً مَاشِيًا. وَقِيلَ: إِنَّ آدَمَ الْتَقَى بِحَوَّاءَ عَلَى عَرَفَاتٍ فَتَفَارَقَا ثُمَّ رَجَعَ بِهَا إِلَى الْهِنْدِ فَاتَّخَذَا مَغَارَةً يَأْوِيَانِ إِلَيْهَا.

    ✧ And Allah (mighty and majestic be He) sent down a ruby from the rubies of the Garden, and placed it in the site of the Kaʿbah, and He revealed to Adam: “I have a sanctuary opposite My Throne; so depart, and build for Me a house in it, then encircle it as you saw My angels encircling My Throne; there I shall answer you, and your descendants, whoever of them remains in obedience to Me.” Adam said: “O Lord, how shall I manage that! I am not able to do it, nor can I find the way to it.” So Allah appointed an angel, and he set out with him toward Makkah. Whenever Adam passed by a meadow, he said to the angel: “Alight with us here.” The angel would say: “Stay where you are,” until he arrived at Makkah. Every place where Adam alighted became cultivated, and whatever was besides that remained desert wastes. He built the House from five mountains: from Mount Sinai, the Mount of Olives, Lebanon, and al-Jūdī, and he built its foundations from Ḥirāʾ. When he finished building it, the angel took him out to ʿArafāt and showed him the rites which people perform today. Then he brought him to Makkah, and he circumambulated the House for a week, then returned to India and died at Nawdh. It is said: Adam performed the pilgrimage from India forty times on foot. It is also said: Adam met Ḥawwāʾ at ʿArafāt, then they separated, and he returned with her to India, and they took a cave in which they sought shelter.

59. Tarikh (al-Tabari) 59No grade recorded

    إِخْرَاجِ ذُرِّيَّةِ آدَمَ مِنْ ظَهْرِهِ وَأَخْذِ الْمِيثَاقِ   عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ قَالَ: "أَخَذَ اللَّهُ الْمِيثَاقَ مِنْ ظَهْرٍ آَدَمَ بِنُعْمَانَ - يَعْنِي عَرَفَةَ - فَأَخْرَجَ مِنْ صُلْبِهِ كُلَّ ذُرِّيَةٍ ذَرَأَهَا  فَنَثَرَهُمْ بَيْنَ يَدَيْهِ كَالذَّرِّ، ثُمَّ كَلَّمَهُمْ قَبْلًا، قَالَ: أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ. وعَنْ أُبَيِّ بْنِ كَعْبٍ فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ  ، قَالَ: جَمَعَهُمْ فَجَعَلَهُمْ أَزْوَاجًا ثُمَّ صَوَّرَهُمْ وَاسْتَنْطَقَهُمْ فَتَكَلَّمُوا ثُمَّ أَخَذَ عَلَيْهِمُ الْعَهْدَ وَالْمِيثَاقَ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالَ: فَإِنِّي أُشْهِدُ عَلَيْكُمُ السَّمَوَاتِ السَّبْعَ وَالْأَرْضِينَ السَّبْعَ وَأُشْهِدُ عَلَيْكُمْ أَبَاكُمْ آدَمَ أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ لَمْ نَعْلَمْ بِهَذَا، اعْلَمُوا أَنَّهُ لَا إِلَهَ غَيْرِي، وَلَا تُشْرِكُوا بِي شَيْئًا، سَأُرْسِلُ إِلَيْكُمْ رُسُلِي يَذَكِّرُونَكُمْ عَهْدِي وَمِيثَاقِي، وَأُنْزِلُ عَلَيْكُمْ كُتُبِي، قَالُوا: شَهِدْنَا بِأَنَّكَ رَبَّنَا وَإِلَهَنَا لَا رَبَّ لَنَا غَيْرُكَ، فَرَفَعَ عَلَيْهِمْ آَدَمُ يَنْظُرُ إِلَيْهُمْ فَرَأَى الْغَنِيَّ وَالْفَقِيرَ وَالْحَسَنَ الصُّورَةَ وَدُونَ ذَلِكَ، فَقَالَ: يَا رَبِّ أَلَا سَوَّيْتَ بَيْنَ عِبَادِكَ، فَقَالَ: إِنِّي أَحْبَبْتُ أَنْ أُشْكَرَ، وَرَأَى [ آدَمُ ] الْأَنْبِيَاءَ فِيهِمْ مِثْلَ السُّرُجِ عَلَيْهِمُ النُّورُ، خُصُّوا بِمِيثَاقٍ أُخْرَى فِي الرِّسَالَةِ وَالنُّبُوَّةِ، وَهُوَ قَوْلُهُ تَعَالَى: وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ...  إِلَى قَوْلِهِ... وَعِيسَى ابْنِ مَرْيَمَ وَكَانَ فِي تِلْكَ الْأَرْوَاحِ. أَخْبَرَنَا ابْنُ الْحُصَيْنِ، وعَنْ عُمَرَ بْنِ الْخَطَّابِ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "إِنَّ اللَّهَ -عَزَّ وَجَلَّ- خَلَقَ آَدَمَ ثُمَّ مَسَحَ ظَهْرَهُ بِيَمِينِهِ فَاسْتَخْرَجَ مِنْهُ ذُرَّيَّةً، فَقَالَ: خَلَقْتُ هَؤُلَاءِ لِلْجَنَّةِ وَبِعَمَلِ أَهْلِ الْجَنَّةِ يَعْمَلُونَ، ثُمَّ مَسَحَ عَلَى ظَهْرِهِ فَاسْتَخْرَجَ [مِنْهُ] ذُرَّيَّةً، فَقَالَ: خَلَقْتُ هَؤُلَاءِ لِلنَّارِ وَبِعَمَلِ أَهْلِ النَّارِ [يَعْمَلُونَ] ". فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ فَفِيمَ الْعَمَلُ؟ فَقَالَ: "إِنَّ اللَّهَ -عَزَّ وَجَلَّ- إِذَا خَلَقَ الْعَبْدَ لِلْجَنَّةِ اسْتَعْمَلَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُ بِهِ الْجَنَّةَ، فَإِذَا خَلَقَ الْعَبْدَ لِلنَّارِ اسْتَعْمَلَهُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى يَمُوتَ عَلَى عَمَلٍ مِنْ عَمَلِ أَهْلِ النَّارِ فَيُدْخِلَهُ بِهِ النَّارَ". وعَنِ [ابْنِ] عَبَّاسٍ، قَالَ: لَمَّا نَزَلَتْ آيَةُ الدَّيْنِ، قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ أَوَّلَ مَنْ جَحَدَ آدَمُ عَلَيْهِ السَّلَامُ  ، إِنَّ اللَّهَ تَعَالَى لَمَّا خَلَقَ آدَمَ مَسَحَ ظَهْرَهُ فَأَخْرَجَ مِنْهُ مَا هُوَ ذَارٍ إِلَى يَوْمِ الْقِيَامَةِ، فَجَعَلَ يَعْرِضُ عَلَيْهِ ذُرِّيَتَهُ، فَرَأَى فِيهِمْ رَجُلًا يَزْهَرُ، فَقَالَ: أَيْ رَبِّ مَنْ هَذَا؟ قَالَ: ابْنُكَ دَاوُدُ، قَالَ: أَيْ رَبِّ كَمْ عُمْرُهُ؟ قَالَ: سِتُّونَ عَامًا، قَالَ: أَيْ رَبِّ زِدْ فِي عُمْرِهِ، قَالَ: لَا إِلَّا أَنْ أَزِيدَهُ مِنْ عُمْرِكَ - وَكَانَ عُمْرُ آدَمَ أَلْفَ عَامٍ - فَزَادَهُ [مِنْ عُمْرِهِ] أَرْبَعِينَ عَامًا فَكَتَبَ اللَّهُ عَلَيْهِ بِذَلِكَ كِتَابًا، وَأَشْهَدَ عَلَيْهِ الْمَلَائِكَةَ، فَلَمَّا احْتُضِرَ آدَمُ وَأَتَتْهُ الْمَلَائِكَةُ لِتَقْبِضَهُ، قَالَ: إِنَّهُ قَدْ بَقِيَ مِنْ عُمْرِي أَرْبَعُونَ عَامًا، فَقِيلَ: إِنَّكَ وَهَبْتَهَا لِابْنِكَ دَاوُدَ، قَالَ: مَا فَعَلْتُ، فَأَبْرَزَ اللَّهُ عَلَيْهِ الْكِتَابَ، وَأَشْهَدَ عَلَيْهِ الْمَلَائِكَةَ". وَقَدْ رَوَاهُ الْحَسَنُ بْنُ الْأَشِيبِ، عَنْ حَمَّادٍ فَزَادَ فِيهِ: "... ثُمَّ أَكْمَلَ اللَّهُ لآَدَمَ أَلْفَ سَنَةٍ، وَأَكْمَلَ لِدَاوُدَ مِائَةَ سَنَةٍ". وهَذِهِ الْأَحَادِيثُ كُلُّهَا دَالَّةٌ عَلَى اسْتِخْرَاجِهِ تَعَالَى ذُرِّيَّةَ آدَمَ مِنْ ظَهْرِهِ كَالذَّرِّ  ، وَقِسْمَتِهِمْ قِسْمَيْنِ ; أَهْلِ الْيَمِينِ، وَأَهْلِ الشَّمَالِ. وَقَالَ: هَؤُلَاءِ لِلْجَنَّةِ وَلَا أُبَالِي، وَهَؤُلَاءِ لِلنَّارِ وَلَا أُبَالِي. فَأَمَّا الْإِشْهَادُ عَلَيْهِمْ، وَاسْتِنْطَاقُهُمْ بِالْإِقْرَارِ بِالْوَحْدَانِيَّةِ فَلَمْ يَجِئْ فِي الْأَحَادِيثِ الثَّابِتَةِ، وَتَفْسِيرُ الْآيَةِ الَّتِي فِي سُورَةِ الْأَعْرَافِ، وَحَمْلُهَا عَلَى هَذَا فِيهِ نَظَرٌ وَاسْتَأْنَسَ الْقَائِلُونَ بِهَذَا الْقَوْلِ ; وَهُوَ أَخْذُ الْمِيثَاقِ عَلَى الذُّرِّيَّةِ  وَهُمُ الْجُمْهُورُ بِمَا قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ ﷺ قَالَ: يُقَالُ لِلرَّجُلِ مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ: لَوْ كَانَ لَكَ مَا عَلَى الْأَرْضِ مِنْ شَيْءٍ أَكُنْتَ مُفْتَدِيًا بِهِ. قَالَ: فَيَقُولُ: نَعَمْ. فَيَقُولُ: قَدْ أَرَدْتُ مِنْكَ مَا هُوَ أَهْوَنُ مِنْ ذَلِكَ، قَدْ أَخَذْتُ عَلَيْكَ فِي ظَهْرِ آدَمَ أَنْ لَا تُشْرِكَ بِي شَيْئًا فَأَبَيْتَ إِلَّا أَنْ تُشْرِكَ بِي. أَخْرَجَاهُ مِنْ حَدِيثِ شُعْبَةَ بِهِ.

    ✧ THE EXTRACTION OF ADAM'S PROGENY FROM HIS BACK AND THE TAKING OF THE COVENANT On the authority of Ibn ʿAbbās, from the Prophet ﷺ, who said: "Allah took the covenant from Adam's back at Nuʿmān—that is, ʿArafah—and brought forth from his loins every progeny He had created, and scattered them before Him like tiny ants. Then He spoke to them face to face, saying: 'Am I not your Lord?' They said: 'Yes, we bear witness,' lest you should say on the Day of Resurrection: 'Indeed, we were unaware of this.'" And on the authority of Ubayy b. Kaʿb regarding the saying of Allah, Mighty and Majestic: "And [mention] when your Lord took from the children of Adam—from their loins—their descendants" (Q 7:172), he said: "He gathered them and made them pairs, then He formed them and made them speak, and they spoke. Then He took from them the covenant and the pledge, and made them bear witness against themselves: 'Am I not your Lord?' They said: 'Yes, we bear witness,' lest you should say on the Day of Resurrection, 'We did not know of this.' He said: 'Indeed, I call upon the seven heavens and the seven earths to witness against you, and I call upon your father Adam to witness against you, lest you should say on the Day of Resurrection, "We did not know of this." Know that there is no god but Me, and do not associate anything with Me. I shall send to you My messengers to remind you of My covenant and My pledge, and I shall send down to you My books.' They said: 'We bear witness that You are our Lord and our God; we have no Lord other than You.' Then Adam was raised above them and looked at them, and he saw the rich and the poor, the handsome in form and those below that, and he said: 'O Lord, why did You not make Your servants equal?' He said: 'I love to be thanked.' And Adam saw the prophets among them like lamps, upon them light; they were singled out with another covenant regarding the message and prophethood. That is His saying, Exalted is He: 'And [mention] when We took from the prophets their covenant...' up to His saying: '...and Jesus, the son of Mary' (Q 33:7), and he was among those spirits. Ibn al-Ḥuṣayn informed us, and on the authority of ʿUmar b. al-Khaṭṭāb, from the Prophet ﷺ, that he said: "Indeed, Allah—Mighty and Majestic—created Adam, then wiped his back with His right hand and extracted from him a progeny, and said: 'I created these for Paradise, and they will act with the deeds of the people of Paradise.' Then He wiped his back and extracted [from him] a progeny, and said: 'I created these for the Fire, and they will act with the deeds of the people of the Fire.'" A man said: "O Messenger of Allah, then what is the point of deeds?" He said: "Indeed, when Allah—Mighty and Majestic—creates a servant for Paradise, He employs him in the deeds of the people of Paradise, and he enters Paradise by them; and when He creates a servant for the Fire, He employs him in the deeds of the people of the Fire until he dies upon a deed from the deeds of the people of the Fire, and He enters him into the Fire by it." And on the authority of Ibn ʿAbbās, who said: When the verse of debt was revealed, the Messenger of Allah ﷺ said: "Indeed, the first to deny was Adam ﷺ. When Allah, Exalted is He, created Adam, He wiped his back and brought forth from him what He had created until the Day of Resurrection, and He began presenting his descendants to him. He saw among them a man shining brightly, and said: 'O Lord, who is this?' He said: 'Your son David.' He said: 'O Lord, how long is his lifespan?' He said: 'Sixty years.' He said: 'O Lord, increase his lifespan.' He said: 'No, unless I increase it from your lifespan'—and Adam's lifespan was one thousand years—so He increased it [from his lifespan] by forty years. Allah wrote a document for that and made the angels witness it. When Adam was nearing death and the angels came to take his soul, he said: 'There remain of my lifespan forty years.' It was said: 'You gave them to your son David.' He said: 'I did not do that.' Then Allah brought forth the document and made the angels witness against him." Al-Ḥasan b. al-Ashyab narrated it from Ḥammād and added: "...Then Allah completed for Adam one thousand years, and completed for David one hundred years." All of these hadiths indicate that Allah, Exalted is He, extracted Adam's progeny from his back like tiny ants, and divided them into two groups: the people of the right and the people of the left. He said: "These are for Paradise, and I do not care, and these are for the Fire, and I do not care." As for making them bear witness and making them speak with the acknowledgment of divine oneness, that has not come in the sound hadiths. The interpretation of the verse in Sūrat al-Aʿrāf (Q 7:172) and applying it to this is questionable. Those who hold this view—that is, that the covenant was taken from the progeny, and they are the majority—find support in what Imām Aḥmad narrated with his chain from Anas b. Mālik, from the Prophet ﷺ, who said: "It will be said to a man from the people of the Fire on the Day of Resurrection: 'If you had all that is on the earth, would you ransom yourself with it?' He will say: 'Yes.' Then He will say: 'I asked of you what was easier than that: I took from you in the back of Adam that you should not associate anything with Me, but you refused unless you associated with Me.'" Bukhārī and Muslim transmitted it from the hadith of Shuʿbah.

60. Tarikh (al-Tabari) 60No grade recorded

    أَوْلَادِ آدَمَ عَلَيْهِ السَّلَامُ وَلَدَتْ حَوَّاءُ لِآدَمَ أَرْبَعِينَ وَلَدًا مِنْ ذِكْرِ وَأُنْثَى فِي عِشْرِينَ بَطْنًا  ، قَالُوا: وَكَانَتْ لَا تَلِدُ إِلَّا تَوْأَمَيْنِ ذَكَرًا وَأُنْثَى. وَأَوَّلُ الْأَوْلَادِ: قَابِيلُ وَتَوْأَمَتُهُ قُلَيْمَا، وَيُقَالُ قُيَثْمَا، وَآخِرُهُمْ عَبْدُ الْمُغِيثِ وَتَوْأَمَتُهُ أَمَةُ الْمُغِيثِ. وَعَدَّ مِنْهُمُ ابْنُ إِسْحَاقَ: قَيْنُ وَتَوْأَمَتُهُ، وَهَابِيلُ وَلِيُوذَا، وَآشُوثُ بِنْتُ آدَمَ وَتَوْأَمُهَا، وَشِيثُ، وَتَوْأَمَتُهُ وَحَزْوَرَةُ وَتَوْأَمُهَا، ثُمَّ إِيَادٌ وَتَوْأَمَتُهُ، ثُمَّ بَالِغُ. وَيُقَالُ: بَاتِحُ وَتَوْأَمَتُهُ، ثُمَّ أَثَاثِي وَتَوْأَمَتُهُ، ثُمَّ تَوْبَةُ وَتَوْأَمَتُهُ، ثُمَّ بَنَانُ وَتَوْأَمَتُهُ، ثُمَّ شَبُوبَةُ وَتَوْأَمَتُهُ، ثُمَّ حَيَّانُ وَتَوْأَمَتُهُ، ثُمَّ ضَرَابِيسُ وَتَوْأَمَتُهُ، هَدَزُ وَتَوْأَمَتُهُ، ثُمَّ نُجُودُ وَتَوْأَمَتُهُ، ثُمَّ سَنْدَلُ وَتَوْأَمَتُهُ، ثُمَّ بَارِقُ وَتَوْأَمَتُهُ. وَكَانَ الرَّجُلُ مِنْهُمْ يَنْكِحُ أَيَّ أَخَوَاتِهِ شَاءَ إِلَّا الَّتِي وُلِدَتْ مَعَهُ، فَإِنَّهَا لَا تَحِلُّ لَهُ. أول ولد ولدته حواء وَقَدْ رُوِيَ عَنِ ابْنِ عَبَّاسٍ: أَنَّ أَوَّلَ وَلَدٍ وَلَدَتْهُ حَوَّاءُ سَمَّتْهُ عَبْدُ الرَّحْمَنِ، ثُمَّ سَمَّتِ الثَّانِيَ صَالِحًا، ثُمَّ الثَّالِثَ عَبْدَ الْحَارِثِ  . قَالَ أَبُو جَعْفَرٍ الطَّبَرِيُّ: وُلِدَ لِآدَمَ بَعْدَ قَتْلِ هَابِيلَ بِخَمْسِ سِنِينَ شِيثُ، وَزَعَمَ أَهَّلَ التَّوْرَاةُ أَنَّهُ لَمْ يُولَدْ مَعَهُ تَوْأَمٌ، وَتَفْسِيرُ شِيثَ عِنْدَهُمْ "هِبَةُ اللَّهِ"، وَمَعْنَاهُ أَنَّهُ خَلَفَ هَابِيلَ. وَقَالَ أَبُو صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ: وُلِدَ شِيثُ وَأُخْتُهُ عَزُورَا، وَهُوَ بِالْعَرَبِيَّةِ شَثُ، وَبِالسُّرْيَانِيَّةِ شَاثُ، وَبِالْعِبْرَانِيَّةِ شِيثُ، وَإِلَيْهِ أَوْصَى آدَمُ، وَكَانَ آدَمُ [يَوْمَ] وُلِدَ لَهُ شِيثُ ابْنَ ثَلَاثِينَ وَمِائَةِ سَنَةٍ. وَقَدْ زَعَمَ أَكْثَرُ عُلَمَاءِ الْفُرْسِ أَنْ جِيُومَرْتَ هُوَ آدَمُ. وَزَعَمَ بَعْضُهُمْ أَنَّهُ ابْنُ آدَمَ لِصُلْبِهِ [مِنْ حَوَّاءَ ]. وَقَالَ آخَرُونَ: هُوَ حَامُ بْنُ يَافِثَ بْنِ نُوحٍ. وَأَكْثَرُ الْعُلَمَاءِ عَلَى أَنْ جِيُومَرْتَ هُوَ أَبُو الْفُرْسِ مِنَ الْعَجَمِ، وَإِنَّمَا اخْتَلَفُوا هَلْ هُوَ آدَمُ أَمْ غَيْرُهُ؟ وَقَالَ قَوْمٌ: إِنَّهُ مَلَكَ وَتَجَبَّرَ وَتَزَوَّجَ ثَلَاثِينَ امْرَأَةً وَكَثُرَ نَسْلُهُ وَتَسَمَّى بِآدَمَ، وَمَا زَالَ مُلْكُهُ وَمُلْكُ أَوْلَادِهِ مُنْتَظِمًا بِأَرْضِ الْمَشْرِقِ إِلَى أَنْ قُتِلَ يَزْدَجِرْدَ بْنُ شَهْرَيَارَ أَيَّامَ عُثْمَانَ بْنِ عَفَّانَ. وَقَدْ ذَكَرَ أَبُو الْحَسَنِ بْنُ الْبَرَاءِ: أَنَّ جِيُومَرْتَ مَلَكَ ثَلَاثِينَ سَنَةً، ثُمَّ كَانَ مِنْ سِوَى الْمَلِكِ هُوشَنْكَ مِنْ أَوْلَادِ أَوْلَادِهِ مَلَكَ أَرْبَعِينَ سَنَةً، ثُمَّ مَلَكَ طَهْمُورَثُ مِنْ أَوْلَادِ أَوْلَادِ هُوشَنْكَ، وَدَانَ بِدِينِ الصَّابِئِينَ ثَلَاثِينَ سَنَةً، ثُمَّ مَلَكَ أَخُوهُ جَمْشِيدُ سِتَّمِائَةٍ وَسِتَّ عَشْرَةَ سَنَةٍ، ثُمَّ مَلَكَ هَوَارِسْبُ أَلْفَ سَنَةٍ، وَمِنْ قَبْلِهِ كَانَ نَمْرُودُ صَاحِبِ إِبْرَاهِيمَ، ثُمَّ مَلَكَ فِرَيْدُونَ مِائَتَيْ سَنَةً، وَقَسَّمَ الْمُلْكَ بَيْنَ أَوْلَادِهِ فِي حَيَاتِهِ، ثُمَّ مَلَكَ ابْنَهُ إِيرَجَ سِتَّ سِنِينَ، ثُمَّ انْتَقَلَ الْمُلْكُ إِلَى مَنُوشَهْرَ ثَمَانِينَ سَنَةً إِلَى أَنْ غَلَبَهُ التُّرْكِيُّ اثْنَتَيْ عَشْرَةَ سَنَةً، ثُمَّ غَلَبَهُ مَنُوشَهْرُ فَمَلَكَ ثَمَانِيًا وَعِشْرِينَ سَنَةً. وَقَدْ حَكَيْنَا آنِفًا عَنْ أَبِي الْحُسَيْنِ بْنِ الْمُنَادِي أَنْ جِيُومَرْثَ وَطَهْمُوَرْثَ مِنْ أَوْلَادِ الْجَانِّ، وَاللَّهُ أَعْلَمُ. وَقَدْ رَوَى ابْنُ إِسْحَاقَ، عَنْ بَعْضِ أَهْلِ الْكِتَابِ: أَنَّ حَوَّاءَ حَمَلَتْ بِقَيْنَ بْنِ آدَمَ - وَهُوَ الَّذِي يُقَالُ لَهُ: قَابِيلُ - فِي الْجَنَّةِ وَتَوْأَمَتُهُ فَلَمْ تَجِدْ وَحَمًا وَلَا وَصَبًا وَوَلَدَتْهُمَا وَلَمْ تَرَ مَعَهُمَا دَمًا لِطُهْرِ الْجَنَّةِ، فَلَمَّا نَزَلَتْ إِلَى الْأَرْضِ حَمَلَتْ بِهَابِيلَ وَتَوْأَمَتِهِ. وَفِي هَذَا بَعْدٌ وَلَيْسَ مِمَّا يُوثَقُ بِنَقْلِهِ. هل ولد لآدم وحواء أولاد بالجنة وَاخْتَلَفُوا هَلْ وُلِدَ لَهُمَا بِالْجَنَّةِ شَيْءٌ مِنَ الْأَوْلَادِ ؟  فَقِيلَ: لَمْ يُولَدْ لَهُمَا إِلَّا فِي الْأَرْضِ. وَقِيلَ: بَلْ وُلِدَ لَهُمَا فِيهَا. فَكَانَ قَابِيلُ وَأُخْتُهُ مِمَّنْ وُلِدَ بِهَا، وَاللَّهُ أَعْلَمُ.

    ✧ THE CHILDREN OF ADAM (PEACE BE UPON HIM) Ḥawwāʾ bore Adam forty children, male and female, in twenty pregnancies. They said: She did not give birth except to twins, a male and a female. The first of the children: Qābīl and his twin sister Qulaymā, also said Quythamā, and the last of them ʿAbd al-Mughīth and his twin sister Amat al-Mughīth. Ibn Isḥāq counted among them: Qayn and his twin sister, Hābīl and Liyūdhā, Āshūth daughter of Adam and her twin, Shīth and his twin sister, Ḥazwarah and her twin, then Iyād and his twin sister, then Bāligh—also said Bātiḥ—and his twin sister, then Athāthī and his twin sister, then Tawbah and his twin sister, then Banān and his twin sister, then Shabūbah and his twin sister, then Ḥayyān and his twin sister, then Ḍarābīs and his twin sister, Hadaz and his twin sister, then Nujūd and his twin sister, then Sandal and his twin sister, then Bāriq and his twin sister. A man among them would marry whichever of his sisters he wished except the one born with him, for she was not lawful to him. The first child borne by Ḥawwāʾ: It has been narrated from Ibn ʿAbbās that the first child borne by Ḥawwāʾ she named ʿAbd al-Raḥmān, then she named the second Ṣāliḥ, then the third ʿAbd al-Ḥārith. Abū Jaʿfar al-Ṭabarī said: Shīth was born to Adam five years after the killing of Hābīl. The people of the Torah claimed that no twin was born with him, and the interpretation of Shīth among them is “the gift of God,” meaning that he succeeded Hābīl. Abū Ṣāliḥ said, from Ibn ʿAbbās: Shīth and his sister ʿAzūrā were born. In Arabic it is Shath, in Syriac Shāth, and in Hebrew Shīth. To him Adam entrusted his testament. Adam was one hundred thirty years old on the day Shīth was born to him. The majority of Persian scholars claimed that Jiyūmart is Adam. Some of them claimed that he is the son of Adam from his loins [from Ḥawwāʾ]. Others said: He is Ḥām b. Yāfith b. Nūḥ. Most scholars are of the view that Jiyūmart is the father of the Persians among the non-Arabs. They differed only as to whether he is Adam or someone else. A group said: He became king, acted tyrannically, married thirty women, his progeny multiplied, and he called himself Adam. His rule and the rule of his children remained organized in the land of the East until Yazdajird b. Shahriyār was killed in the days of ʿUthmān b. ʿAffān. Abū al-Ḥasan b. al-Barāʾ mentioned that Jiyūmart ruled thirty years. Then, apart from the king, Hūshank from among his descendants' descendants ruled forty years. Then Ṭahmūrath from among the descendants of Hūshank ruled and professed the religion of the Sabians for thirty years. Then his brother Jamshīd ruled six hundred sixteen years. Then Hawārisb ruled one thousand years, and before him was Nimrūd, the companion of Ibrāhīm. Then Farīdūn ruled two hundred years and divided the kingdom among his children during his lifetime. Then his son Īraj ruled six years. Then the kingdom passed to Manūshahr for eighty years until the Turk overcame him for twelve years. Then Manūshahr overcame him and ruled twenty-eight years. We have previously related from Abū al-Ḥusayn b. al-Munādī that Jiyūmarth and Ṭahmūrath are from among the descendants of the jinn, and God knows best. Ibn Isḥāq narrated from some of the People of the Book that Ḥawwāʾ conceived Qayn b. Adam—who is called Qābīl—and his twin sister in the Garden, and she experienced no pregnancy craving or pain. She bore them and saw no blood with them because of the purity of the Garden. When she descended to the earth, she conceived Hābīl and his twin sister. There is some difficulty in this, and it is not among what can be relied upon in its transmission. Were any children born to Adam and Ḥawwāʾ in the Garden? They differed as to whether any children were born to them in the Garden. It was said: No children were born to them except on the earth. It was said: Rather, children were born to them in it. So Qābīl and his sister were among those born in it, and God knows best.

61. Tarikh (al-Tabari) 61No grade recorded

    احْتِيَالُ إِبْلِيسَ عَلَى آدَمَ وَحَوَّاءَ فِي تَسْمِيَةِ عَبْدِ الْحَارِثِ   عَنْ سَعِيدِ بْنِ جُبَيْرٍ، وَمُجَاهِدٌ وَعِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ حَوَّاءَ لَمَّا حَمَلَتْ جَاءَهَا إِبْلِيسُ فَقَالَ: إِنِّي أَخْرَجْتُكُمَا مِنَ الْجَنَّةِ لَئِنْ لَمْ تُطِيعِينِي لِأَجْعَلَنَّ لِوَلَدِكِ قَرْنَيْنِ يَشُقَّانِ بَطْنَكِ أَوْ لَأَخْرَجْتُهُ مَيِّتًا، فَقَضَى اللَّهُ أَنْ خَرَجَ مَيِّتًا، فَلَمَّا حَمَلَتْ بِالثَّانِي جَاءَهَا فَقَالَ لَهَا مِثْلَ مَقَالَتِهِ الْأُولَى فَقَضَى اللَّهُ أَنَّ الْوَلَدَ خَرَجَ مَيِّتًا، فَلَمَّا حَمَلَتِ الثَّالِثَ جَاءَهَا فَقَالَ لَهَا مِثْلَ مَقَالَتِهِ، فَقَالَتْ: وَمَا الَّذِي تُرِيدُ أَنْ نُطِيعَكَ فِيهِ، قَالَ: سَمِّيَاهُ عَبْدَ الْحَارِثِ، فَفَعَلَتْ فَقَالَ اللَّهُ: جَعَلا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا  . وعن عَبْدُ الْمَلِكِ، قَالَ: قِيلَ لِسَعِيدِ بْنِ جُبَيْرٍ: يَا أَبَا عَبْدَ اللَّهِ أَشْرَكَ آدَمُ ؟ قَالَ: مَعَاذَ اللَّهِ أَنْ تَقُولَ أَشْرَكَ آدَمَ، إِنَّ حَوَّاءَ لَمَّا حَمَلَتْ وَأَثْقَلَتْ أَتَاهَا إِبْلِيسُ فَقَالَ لَهَا: أَرَأَيْتِ هَذَا الَّذِي فِي بَطْنِكِ مِنْ أَيْنَ يَخْرُجُ؟ أَمِنْ فِيكِ، أَمْ مِنْ مِنْخَرَكِ، أَمْ مِنْ أُذُنَيْكِ؟ أَرَأَيْتِ إِنْ خَرَجَ سَوِيًّا صَحِيحًا لَمْ يَضُرَّكِ، أَتُطِيعِينِي فِي اسْمِهِ؟ قَالَتْ: نَعَمْ فَلَمَّا وَلَدَتْ، قَالَ: سَمِّيَاهُ عَبْدَ الْحَارِثِ. فَسَمَّيَاهُ عَبْدَ الْحَارِثِ. وعَنْ سَمُرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: "لَمَّا حَمَلَتْ حَوَّاءُ وَطَافَ بِهَا إِبْلِيسُ فَكَانَ لَا يَعِيشُ لَهَا وَلَدٌ، فَقَالَ: سَمِّيهِ عَبْدَ الْحَارِثِ فَإِنَّهُ يَعِيشُ، فَسَمَّتْهُ عَبْدَ الْحَارِثِ فَعَاشَ". وعَنِ ابْنِ عَبَّاسٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَالسُّدَّيِّ، وَغَيْرِهِمْ قَالُوا: كَانَتْ حَوَّاءُ تَلِدُ لِآدَمَ فَتُعَبِّدُهُمْ، أَيْ تُسَمِّيهِمْ عَبْدَ اللَّهِ، وَعَبْدَ الرَّحْمَنِ، وَنَحْوَ ذَلِكَ، فَيُصِيبُهُمُ الْمَوْتُ، فَأَتَاهَا إِبْلِيسُ فَقَالَ: لَوْ سَمَّيْتِهِمَا بِغَيْرِ هَذِهِ الْأَسْمَاءِ لَعَاشَ وَلَدُكُمَا. فَوَلَدَتْ وَلَدًا فَسَمَّتْهُ عَبْدَ الْحَارِثِ، وَهُوَ اسْمُ إِبْلِيسَ، فَنَزَلَتْ: هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ الْآيَاتِ. وَقَدْ رُوِيَ هَذَا الْمَعْنَى مَرْفُوعًا. قُلْتُ: إِنَّمَا كَانَ اللَّهُ تَعَالَى يُمِيتُ أَوْلَادَهُمْ أَوَّلًا، وَأَحْيَا هَذَا الْمُسَمَّى بِعَبْدِ الْحَارِثِ امْتِحَانًا وَاخْتِبَارًا، وَإِنْ كَانَ اللَّهُ تَعَالَى يَعْلَمُ الْأَشْيَاءَ بِغَيْرِ امْتِحَانٍ، لَكِنْ عِلْمًا لَا يَتَعَلَّقُ بِهِ الثَّوَابُ وَالْعِقَابُ.

    ✧ The Stratagem of Iblīs against Ādam and Ḥawwāʾ in the Naming of ʿAbd al-Ḥārith On the authority of Saʿīd b. Jubayr, Mujāhid, and ʿIkrimah, from Ibn ʿAbbās: When Ḥawwāʾ became pregnant, Iblīs came to her and said, "I caused the two of you to be expelled from the Garden. If you do not obey me, I will surely give your child two horns that will split open your belly, or I will bring him out dead." But Allah decreed that he came out dead. When she became pregnant a second time, he came to her and said to her the like of his first speech, and Allah decreed that the child came out dead. When she became pregnant a third time, he came to her and said to her the like of his speech, and she said, "And what is it you want, that we should obey you in?" He said, "Name him ʿAbd al-Ḥārith." So she did, and Allah said: They ascribed to Him partners in what He gave them. And on the authority of ʿAbd al-Malik, who said: It was said to Saʿīd b. Jubayr, "O Abū ʿAbd Allāh, did Ādam associate partners?" He said, "Allah forbid that you should say Ādam associated partners. When Ḥawwāʾ became pregnant and grew heavy, Iblīs came to her and said to her, 'Have you considered this one in your belly—from where will he come out? From your mouth, or from your nostrils, or from your ears? Have you considered, if he comes out sound and healthy and does not harm you, will you obey me concerning his name?' She said, 'Yes.' So when she gave birth, he said, 'Name him ʿAbd al-Ḥārith.' So they named him ʿAbd al-Ḥārith." And on the authority of Samurah, from the Prophet ﷺ, who said: "When Ḥawwāʾ became pregnant and Iblīs circled around her—for no child of hers lived—he said, 'Name him ʿAbd al-Ḥārith, and he will live.' So she named him ʿAbd al-Ḥārith, and he lived." And on the authority of Ibn ʿAbbās, Saʿīd b. Jubayr, al-Suddī, and others, they said: Ḥawwāʾ used to give birth to children for Ādam and would dedicate them to worship—that is, she would name them ʿAbd Allāh, ʿAbd al-Raḥmān, and the like—and death would strike them. Then Iblīs came to her and said, "If you were to name them with names other than these, your child would live." So she bore a child and named him ʿAbd al-Ḥārith, which is the name of Iblīs, and the verse was revealed: He it is who created you from a single soul, and the following verses. This meaning has also been narrated in marfūʿ form. I say: Indeed, Allah, Exalted is He, was causing their children to die at first, and He brought this one named ʿAbd al-Ḥārith to life as a trial and a test—even though Allah, Exalted is He, knows all things without test, yet it is knowledge to which reward and punishment are not attached.

62. Tarikh (al-Tabari) 62No grade recorded

    وَمِنَ الْأَحْدَاثِ مَا رُوِيَ أَنَّهُ ضَرَبَ الدَّنَانِيرَ عن مُعَاوِيَةُ بْنُ عَبْدِ اللَّهِ، قَالَ: سَمِعْتُ كَعْبًا يَقُولُ: أَوَّلُ مَنْ ضَرَبَ الدَّنَانِيرَ وَالدَّرَاهِمَ آدَمُ ﷺ، وَقَالَ: لَا تَصْلُحُ الْمَعِيشَةُ إِلَّا بِهَا  . وعَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: لَمَّا ضُرِبَتِ [الدَّرَاهِمُ] وَالدَّنَانِيرُ حَمَلَهُمَا إِبْلِيسُ فَقَبِلَهُمَا، وَقَالَ: سِلَاحِي وَقُرَّةُ عَيْنِي وَثَمَرَةُ قَلْبِي، بِكُمَا أُغْرِي وَبِكُمَا أُطْغِي، وَبِكُمَا أُكَفِّرُ ابْنَ آدَمَ، وَبِكُمَا تَسْتَوْجِبُ النَّارَ ابْنَ آدَمَ.

    ✧ And among the events is what has been narrated that he struck dinars. From Muʿāwiyah b. ʿAbd Allāh, who said: I heard Kaʿb say: The first to strike dinars and dirhams was Adam ﷺ, and he said: Living is not sound except with them. And from Wahb b. Munabbih, who said: When the [dirhams] and dinars were struck, Iblīs carried them and kissed them, and said: My weapon and the delight of my eye and the fruit of my heart, by you I tempt and by you I cause tyranny, and by you I make the son of Adam disbelieve, and by you the son of Adam deserves the Fire.

63. Tarikh (al-Tabari) 63No grade recorded

    قَتْلُ قَابِيلَ أَخَاهُ هَابِيلَ  قَالَ اللَّهُ تَعَالَى: وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاءُ الظَّالِمِينَ فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْأَةَ أَخِيهِ قَالَ يَاوَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الْغُرَابِ فَأُوَارِيَ سَوْأَةَ أَخِي فَأَصْبَحَ مِنَ النَّادِمِينَ [ الْمَائِدَةِ: 27 - 31 ]. وَأَهْلُ الْعِلْمِ مُخْتَلِفُونَ فِي اسْمِ قَابِيلَ، فَبَعْضُهُمْ يَقُولُ: قَيْنُ، وَبَعْضُهُمْ يَقُولُ: قَائِينُ، وَبَعْضُهُمْ يَقُولُ قَايِنُ، وَبَعْضُهُمْ يَقُولُ: قَابِيلُ. الاختلاف في سبب قتل قابيل هابيل وَاخْتَلَفُوا أَيْضًا فِي سَبَبِ قَتْلِهِ، فَرَوَى السُّدِّيُّ عَنْ أَشْيَاخِهِ، قَالَ: كَانَ لَا يُولَدُ لِآدَمَ مَوْلُودٌ إِلَّا وَمَعَهُ جَارِيَةٌ، وَكَانَ يُزَوِّجُ غُلَامَ هَذَا الْبَطْنِ جَارِيَةَ هَذَا الْبَطْنِ الْآخَرِ، وَجَارِيَةَ هَذَا الْبَطْنِ غُلَامَ هَذَا الْبَطْنِ الْآخَرِ. حَتَّى وُلِدَ لَهُ قَابِيلُ وَهَابِيلُ، وَكَانَ قَابِيلُ صَاحِبَ زَرْعٍ، وَهَابِيلُ صَاحِبَ ضَرْعٍ، وَكَانَ قَابِيلُ الْأَكْبَرَ، وَكَانَتْ لَهُ أُخْتٌ أَحْسَنُ مِنْ أُخْتِ هَابِيلَ، وَطَلَبَ هَابِيلُ أَنْ يَنْكِحَ أُخْتَ قَابِيلَ، فَأَبَى عَلَيْهِ، وَقَالَ: هِيَ أَحْسَنُ مِنْ أُخْتِكَ، وَأَنَا أَحَقُّ أَنْ أَتَزَوَّجَهَا، فَأَمَرَهُ آدَمُ أَنْ يُزَوِّجَهُ إِيَّاهَا، فَأَبَى. فَقَرَّبَا قُرْبَانًا، وَكَانَ آدَمُ قَدْ ذَهَبَ إِلَى مَكَّةَ، فَقَالَ آدَمُ لِلسَّمَاءِ: احْفَظِي وَلَدَيَّ بِالْأَمَانَةِ، فَأَبَتْ، وَقَالَ لِلْأَرْضِ، فَأَبَتْ، وَقَالَ لِلْجِبَالِ فَأَبَتْ، فَقَالَ لِقَابِيلَ، فَقَالَ: نَعَمْ، تَرْجِعُ فَتَجِدُ أَهْلَكَ كَمَا يَسُرُّكَ. فَلَمَّا انْطَلَقَ [ آدَمُ ] قَرَّبَا قُرْبَانًا، قَرَّبَ هَابِيلُ جَذَعَةً سَمِينَةً، وَقَرَّبَ قَابِيلُ حُزْمَةَ سُنْبُلٍ، فَنَزَلَتْ فَأَكَلَتْ قُرْبَانَ [هَابِيلَ] وَتَرَكَتْ قُرْبَانَ قَابِيلَ، فَغَضِبَ وَقَالَ: لِأَقْتُلُنَّكَ حَتَّى لَا تَنْكِحَ أُخْتِي قَالَ هَابِيلُ: إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِلَى قَوْلِهِ فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَاتَّبَعَهُ وَهُوَ فِي مَاشِيَتِهِ فَقَتَلَهُ، فَهُمَا اللَّذَانِ قَصَّ اللَّهُ خَبَرَهُمَا فِي الْقُرْآنِ، فَقَالَ: وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ إِلَى آخِرِ الْقِصَّةِ. فلما قتله سقط في يده [لَا يَدْرِي] كَيْفَ يُدْفَنُ، إِلَى أَنْ بَعْثَ اللَّهِ غُرَابَيْنِ فَاقْتَتَلَا، فَقَتَلَ أَحَدُهُمَا الْآخَرَ ثُمَّ حَفَرَ لَهُ ثُمَّ حَثَا عَلَيْهِ، فَقَالَ حِينَئِذٍ: أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الْغُرَابِ  . وعَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ لِآدَمَ أَرْبَعَةُ أَوْلَادٍ تَوْأَمٍ ذَكَرٍ وَأُنْثَى مِنْ بَطْنٍ [وَذَكَرٍ وَأُنْثَى مِنْ بَطْنٍ]، فَكَانَتْ أُخْتُ صَاحِبِ الْحَرْثِ وَضِيئَةً، وَكَانَتْ أُخْتُ صَاحِبِ الْغَنَمِ قَبِيحَةً، فَقَالَ صَاحِبُ الْحَرْثِ: أَنَا أَحَقُّ بِهَا، وَقَالَ صَاحِبُ الْغَنَمِ: وَيْحَكَ أَتُرِيدُ أَنْ تَسْتَأْثِرَ بِوَضَاءَتِهَا عَلَيَّ، تَعَالَى حَتَّى نُقَرِّبَ قُرْبَانًا، فَإِنْ تُقُبِّلَ قُرْبَانُكَ كُنْتَ أَحَقَّ بِهَا، وَإِنْ تُقُبِّلَ قُرْبَانِي كُنْتَ أَحَقَّ بِهَا. قَالَ: فَقَرَّبَا قُرْبَانَيْهِمَا، فَجَاءَ صَاحِبُ الْغَنَمِ بِكَبْشٍ أَعَنَّ أَقْرَنَ أَبْيَضَ، وَجَاءَ صَاحِبُ الْحَرْثِ بَصُبْرَةٍ مِنْ طَعَامِهِ، فَقُبِلَ الْكَبْشُ فَجَعَلَهُ اللَّهُ فِي الْجَنَّةِ أَرْبَعِينَ خَرِيفًا، وَهُوَ الْكَبْشُ الَّذِي ذَبَحَهُ إِبْرَاهِيمُ  ، فَقَالَ صَاحِبُ الْحَرْثِ: لَأَقْتُلَنَّكَ، فَقَتَلَهُ، فَوَلَدُ آَدَمَ كُلُّهُمْ مِنْ ذَلِكَ الْكَافِرِ. وَقَدْ ذَكَرَ ابْنُ إِسْحَاقَ عَنْ بَعْضِ أَهْلِ الْكِتَابِ: أَنَّ قَابِيلَ كَانَ يَفْتَخِرُ عَلَى هَابِيلَ وَيَقُولُ: أَنَا وَأُخْتِي مِنْ وِلَادَةِ الْجَنَّةِ، فَامْتَنَعَ مِنْ تَزْوِيجِهِ فَقَتَلَهُ بَعْدَ هَذَا. وَرَوَى الْعَوْفِيُّ، عَنِ ابْنِ عَبَّاسٍ: أَنَّهُمَا قَرَّبَا قُرْبَانًا تَطَوُّعًا لِأَجْلِ الْمَرْأَةِ فَلَمْ يُتَقَبَّلْ قُرْبَانُ قَابِيلَ، فَغَضِبَ وَقَتَلَ أَخَاهُ، وَقَالَ: لَا يَنْظُرُ النَّاسُ إِلَيَّ وَإِلَيْكَ وَأَنْتَ خَيْرٌ مِنِّي. وَقَدْ رُوِّينَا عَنِ الْحَسَنِ أَنَّ ابْنَيْ آدَمَ هَذَيْنِ مِنْ بَنِي إِسْرَائِيلَ وَلَمْ يَكُونَا مَنْ صُلْبِ آدَمَ، وَإِنَّ أَوَّلَ مَنْ مَاتَ آدَمُ  . وَفِي هَذَا بُعْدٌ، فَإِنَّا قَدْ ذَكَرْنَا أَنَّ حَوَّاءَ لَمْ يَكُنْ لَهَا وَلَدٌ، فَسَمَّتْ وَلَدَهَا عَبْدَ الْحَارِثِ، وَيُقَالُ إِنَّ أَوَّلَ مَنْ مَاتَ آدَمُ. وعَنْ عَبْدِ اللَّهِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " لَا تُقْتَلُ نَفْسٌ ظُلْمًا إِلَّا كَانَ عَلَى ابْنِ آَدَمَ الْأَوَّلِ كِفْلٌ مِنْ دَمِهَا"، لِأَنَّهُ كَانَ أَوَّلَ مَنْ سَنَّ الْقَتْلَ  . أَخْرَجَاهُ فِي الصَّحِيحَيْنِ. وَذُكِرَ فِي التَّوْرَاةِ: أَنَّ هَابِيلَ قُتِلَ وَلَهُ عِشْرُونَ سَنَةً، وَكَانَ لِقَابِيلَ يَوْمَئِذٍ خَمْسٌ وَعِشْرُونَ سَنَةً. وعَنِ ابْنِ عَبَّاسٍ، قَالَ: لَمَّا قَتَلَ ابْنُ آدَمَ أَخَاهُ، قَالَ آدَمُ عَلَيْهِ السَّلَامُ: تَغَيَّرَتِ الْبِلَادُ وَمَنْ عَلَيْهَا فَوَجْهُ الْأَرْضِ مُغْبَرٌ قَبِيحْ     تَغَيَّرَ كُلُّ ذِي طَعْمٍ وَلَوْنٍ وَقَلَّ بَشَاشَةُ الْوَجْهِ الصَّبِيحْ     قَتَلَ قَابِيلُ هَابِيلًا أَخَاهُ فَوَا حُزْنًا مَضَى الْوَجْهُ الْمَلِيحْ فَأَجَابَهُ إِبْلِيسُ لَعَنَهُ اللَّهُ: تَنَحَّ عَنِ الْبِلَادِ وَسَاكِنِيهَا     بَنَى فِي الْخُلْدِ ضَاقَ لَكَ الْفَسِيحُ وَكُنْتَ بِهَا وَزَوْجَكَ فِي رَخَاءٍ     وَقَلْبُكُ مِنْ أَذَى الدُّنْيَا مُرِيحُ فَمَا انْفَكَّتْ مُكَايَدَتِي وَمَكْرِي     إِلَى أَنْ فَاتَكَ الثَّمَنُ الرَّبِيحُ فَلَوْلَا رَحْمَةُ الْجَبَّارِ أَضْحَى     بِكَفِّكَ مِنْ جِنَانِ الْخُلْدِ رِيحُ هروب قابيل إلى اليمن ثم إِنَّ قَابِيلَ [بَعْدَ أَنْ] قَتَلَ أَخَاهُ هَرَبَ إِلَى الْيَمَنِ وَشَاعَ فِي أَوْلَادِهِ الزِّنَا وَشُرْبُ الْخَمْرِ وَالْفَسَادُ  ، فَأَوْصَى آدَمُ أَنْ لَا يَنْكِحَ بَنُو شِيثَ بَنِي قَابِيلَ، فَجَعَلَ بَنُو شِيثَ آدَمَ فِي مَغَارَةٍ وَجَعَلُوا عَلَيْهِ حَافِظًا لَا يَقْرَبُهُ أَحَدٌ مِنْ بَنِي قَابِيلَ. وَكَانَ الَّذِينَ يَأْتُونَهُ وَيَسْتَغْفِرُ لَهُمْ بَنُو شِيثَ، فَقَالَ مِائَةٌ مِنْ بَنِي شِيثَ صَبَاحٌ: لَوْ نَظَرْنَا مَا فَعَلَ عَمُّنَا. يَعْنُونَ بَنِي قَابِيلَ، فَهَبَطَتِ الْمِائَةُ إِلَى نِسَاءٍ مِنْ بَنِي قَابِيلَ فَاحْتَبَسُوهُنَّ، ثُمَّ قَالَ مِائَةٌ أُخْرَى: لَوْ نَظَرْنَا مَا فَعَلَ إِخْوَتُنَا فَهَبَطُوا فَاحْتَبَسَهُمُ النِّسَاءُ ثُمَّ هَبَطَ بَنُو شِيثَ كُلُّهُمْ فَجَاءَتِ الْمَعْصِيَةُ، فَكَثُرَ بَنُو قَابِيلَ حَتَّى مَلَئُوا الْأَرْضَ، وَهُمُ الَّذِينَ غَرِقُوا أَيَّامَ نُوحٍ. وعَنِ ابْنِ مَسْعُودٍ، وَابْنِ عَبَّاسٍ قَالَا: لَمَّا كَثُرَ بَنُو آدَمَ دَعَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَالْجِبَالُ وَالْمَلَائِكَةُ: رَبَّنَا أَهْلِكْهُمْ، فَأَوْحَى اللَّهُ تَعَالَى إِلَى الْمَلَائِكَةِ: أَنِّي لَوْ أَنْزَلْتُ الشَّيْطَانَ وَالشَّهْوَةَ فِيكُمْ مَنْزِلَتَهُمَا مِنْ بَنِي آدَمَ لَفَعَلْتُمْ كَمَا يَفْعَلُونَ، فَحَدَّثُوا أَنْفُسَهُمْ بِأَنَّهُمْ إِنِ ابْتُلُوا سَيَعْتَصِمُونَ، فَأَوْحَى اللَّهُ إِلَيْهِمْ أَنِ اخْتَارُوا مِنْ أَفْضَلِكُمْ مَلَكَيْنِ، فَاخْتَارُوا هَارُوتَ وَمَارُوتَ فَأُهْبِطَا إِلَى الْأَرْضِ حَكَمَيْنِ، وَهَبَطَتِ الزَّهْرَةُ فِي صُورَةِ امْرَأَةٍ. وَأَهْلُ فَارِسَ يُسَمُّونَهُ بَيْدَخْتَ، وَكَانَ الْمَلَائِكَةُ قَبْلَ ذَلِكَ يَسْتَغْفِرُونَ لِلَّذِينَ آَمَنُوا، فَلَمَّا وَقَعَا فِي الْخَطِيئَةِ اسْتَغْفَرُوا لِمَنْ فِي الْأَرْضِ. وَقَدْ ذَكَرَ مُجَاهِدٌ: أَنَّ قَابِيلَ عُوجِلَ بِالْعُقُوبَةِ يَوْمَ قُتِلَ أَخَاهُ، فَعُلِّقَتْ سَاقُهُ إِلَى فَخِذِهِ، وَجُعِلَ وَجْهُهُ إِلَى الشَّمْسِ كَيْفَمَا دَارَتْ تَنْكِيلًا بِهِ وَتَعْجِيلًا لِذَنْبِهِ وَبَغْيِهِ وَحَسَدِهِ لِأَخِيهِ لِأَبَوَيْهِ. وَقَدْ جَاءَ فِي الْحَدِيثِ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: مَا مِنْ ذَنْبٍ أَجْدَرُ أَنْ يُعَجِّلَ اللَّهُ عُقُوبَتَهُ فِي الدُّنْيَا مَعَ مَا يَدَّخِرُ لِصَاحِبِهِ فِي الْآخِرَةِ مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِمِ. وَالَّذِي رَأَيْتُهُ فِي الْكِتَابِ الَّذِي بِأَيْدِي أَهْلِ الْكِتَابِ الَّذِينَ يَزْعُمُونَ أَنَّهُ التَّوْرَاةُ: أَنَّ اللَّهَ عَزَّ وَجَلَّ أَجَّلَهُ وَأَنْظَرَهُ، وَأَنَّهُ سَكَنَ فِي أَرْضِ نُودٍ فِي شَرْقِيِّ عَدَنٍ، وَهُمْ يُسَمُّونَهُ قَيْنًا، وَأَنَّهُ وُلِدَ لَهُ خَنُوخُ، وَلِخَنُوخَ عُنْدَرُ، وَلِعُنْدَرَ مَحْوَاوِيلُ، وَلِمَحْوَاوِيلَ مَتُّوشِيلُ، وَلِمَتُّوشِيلَ لَامَكُ، وَتَزَوَّجَ هَذَا امْرَأَتَيْنِ عَدَّا وَصَلَا، فَوَلَدَتْ عَدَّا وَلَدًا اسْمُهُ أَبُلُ وَهُوَ أَوَّلُ مَنْ سَكَنَ الْقِبَابَ وَاقْتَنَى الْمَالَ، وَوَلَدَتْ أَيْضًا تَوْبَلَ وَهُوَ أَوَّلُ مَنْ أَخَذَ فِي ضَرْبِ الْوَنَجِ وَالصَّنْجِ، وَوَلَدَتْ صَلَا وَلَدًا اسْمُهُ تُوبَلْقِينُ وَهُوَ أَوَّلُ مَنْ صَنَعَ النُّحَاسَ وَالْحَدِيدَ، وَبِنْتًا اسْمُهَا نُعْمَى.

    ✧ THE KILLING OF HIS BROTHER HĀBĪL BY QĀBĪL Allah, Exalted is He, said: And recite to them the story of the two sons of Ādam in truth, when they offered a sacrifice, and it was accepted from one of them and was not accepted from the other. He said, “I will surely kill you.” He said, “Allah accepts only from the righteous. If you stretch your hand toward me to kill me, I will not stretch my hand toward you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed, I want you to bear my sin and your sin, and thus be among the companions of the Fire, and that is the recompense of the wrongdoers.” Then his soul made the killing of his brother easy for him, so he killed him and became among the losers. Then Allah sent a crow scratching in the earth to show him how to hide the nakedness of his brother. He said, “Woe to me! Was I unable to be like this crow and hide the nakedness of my brother?” And he became among the regretful. [Al-Māʾidah: 27–31]. The scholars differ concerning the name of Qābīl. Some say: Qayn; some say: Qāʾīn; some say Qāyin; and some say: Qābīl. Disagreement concerning the reason for Qābīl's killing of Hābīl They also differed concerning the reason for his killing. Al-Suddī narrated from his shaykhs, saying: No child was born to Ādam except that with him was a girl. He would marry the boy of one birth to the girl of another birth, and the girl of this birth to the boy of another birth. Until Qābīl and Hābīl were born to him. Qābīl was a cultivator, and Hābīl was a herder. Qābīl was the elder, and he had a sister who was more beautiful than Hābīl’s sister. Hābīl sought to marry Qābīl’s sister, but he refused, saying: She is more beautiful than your sister, and I have more right to marry her. Ādam ordered him to give her to him in marriage, but he refused. So they offered a sacrifice. Ādam had gone to Makkah. Ādam said to the sky: Guard my two sons with trustworthiness. It refused. He said to the earth, and it refused. He said to the mountains, and they refused. He said to Qābīl, and he said: Yes. You will return and find your family as pleases you. When [Ādam] departed, they offered a sacrifice. Hābīl offered a fat young ewe, and Qābīl offered a bundle of ears of grain. A fire descended and consumed Hābīl’s offering and left Qābīl’s offering. He became angry and said: I will surely kill you so that you will not marry my sister. Hābīl said: Allah accepts only from the righteous. If you stretch your hand toward me to kill me, I will not stretch my hand toward you to kill you, until His saying: Then his soul made the killing of his brother easy for him. He followed him while he was among his livestock and killed him. They are the two whose story Allah recounted in the Qurʾān, saying: And recite to them the story of the two sons of Ādam in truth, when they offered a sacrifice, and it was accepted from one of them and was not accepted from the other, to the end of the story. When he killed him, he was at a loss, not knowing how to bury him, until Allah sent two crows that fought with each other, and one of them killed the other, then dug for it and covered it with dust. At that moment he said: Was I unable to be like this crow? From Ibn ʿAbbās, who said: Ādam had four children, twins, a male and a female from one birth, [and a male and a female from another birth]. The sister of the cultivator was radiant, and the sister of the shepherd was ugly. The cultivator said: I have more right to her. The shepherd said: Woe to you! Do you want to keep her radiance for yourself over me? Come, let us offer a sacrifice. If your sacrifice is accepted, you will have more right to her, and if my sacrifice is accepted, you will have more right to her. He said: They offered their sacrifices. The shepherd came with a white, horned, excellent ram, and the cultivator came with a heap of his grain. The ram was accepted, and Allah placed it in Paradise for forty autumns. It is the ram that Ibrāhīm sacrificed. The cultivator said: I will surely kill you, and he killed him. All of Ādam’s descendants are from that disbeliever. Ibn Isḥāq mentioned from some of the People of the Book that Qābīl used to boast over Hābīl, saying: I and my sister are from the birth of Paradise. He refused to give her in marriage, so he killed him after that. Al-ʿAwfī narrated from Ibn ʿAbbās: They offered a sacrifice voluntarily because of the woman. Qābīl’s sacrifice was not accepted, so he became angry and killed his brother, saying: People will not look at me and at you while you are better than me. We have narrated from al-Ḥasan that these two sons of Ādam were from the Children of Israel and were not from Ādam’s own loins, and that the first to die was Ādam. This is far-fetched, for we have mentioned that Ḥawwāʾ had no child, so she named her son ʿAbd al-Ḥārith, and it is said that the first to die was Ādam. From ʿAbd Allāh, who said: The Messenger of Allah ﷺ said: “No soul is killed unjustly except that upon the first son of Ādam is a share of its blood,” because he was the first to institute killing. They included it in the two Ṣaḥīḥs. It is mentioned in the Torah that Hābīl was killed when he was twenty years old, and Qābīl was twenty-five years old at that time. From Ibn ʿAbbās, who said: When the son of Ādam killed his brother, Ādam ﷺ said: The lands and those upon them have changed, so the face of the earth is dusty and ugly. Every possessor of taste and colour has changed, and the cheerfulness of the radiant face has diminished. Qābīl killed Hābīl, his brother, so alas for grief! The comely face has departed. Iblīs, may Allah curse him, answered him: Depart from the lands and their inhabitants; in eternity he built, the spacious has become narrow for you. You and your wife were in comfort there, and your heart was at ease from the harm of the world. My scheming and cunning did not cease until the profitable price escaped you. Were it not for the mercy of the Compeller, a breeze from the gardens of eternity would have appeared in your palm. The flight of Qābīl to Yemen Then Qābīl, after killing his brother, fled to Yemen. Adultery, drinking wine, and corruption spread among his descendants. Ādam bequeathed that the sons of Shīth should not marry the sons of Qābīl. The sons of Shīth placed Ādam in a cave and set a guard over him so that no one from the sons of Qābīl could approach him. Those who used to come to him and for whom he sought forgiveness were the sons of Shīth. One hundred of the sons of Shīth said one morning: Let us see what our paternal uncle’s people have done, meaning the sons of Qābīl. The hundred descended to women from the sons of Qābīl and detained them. Then another hundred said: Let us see what our brothers have done, so they descended and the women detained them. Then all the sons of Shīth descended, and disobedience came. The sons of Qābīl multiplied until they filled the earth, and they are the ones who drowned in the days of Nūḥ. From Ibn Masʿūd and Ibn ʿAbbās, who said: When the sons of Ādam multiplied, the sky, the earth, the mountains, and the angels called upon them: Our Lord, destroy them. Allah, Exalted is He, revealed to the angels: If I placed Satan and desire among you in the same position as they are among the sons of Ādam, you would do as they do. They told themselves that if they were tested, they would hold fast. Allah revealed to them: Choose from the best of you two angels. They chose Hārūt and Mārūt, and they were sent down to the earth as judges, and al-Zahrah descended in the form of a woman. The Persians call it Baydakht. Before that, the angels used to seek forgiveness for those who believed, but when the two fell into error, they sought forgiveness for those on earth. Mujāhid mentioned that Qābīl was hastened to punishment on the day he killed his brother: his shin was tied to his thigh, and his face was made to face the sun wherever it turned, as a chastisement for him and a hastening for his sin, his aggression, and his envy of his brother for his two parents. It has come in a ḥadīth from the Messenger of Allah ﷺ that he said: There is no sin more deserving that Allah hasten its punishment in this world, along with what He stores for its doer in the Hereafter, than aggression and severing ties of kinship. What I have seen in the book possessed by the People of the Book, which they claim is the Torah, is that Allah, Mighty and Majestic, granted him a delay and respite, and that he dwelt in the land of Nūd, east of ʿAdan. They call him Qayn. To him was born Khanūkh, and to Khanūkh ʿUndar, and to ʿUndar Maḥwāwīl, and to Maḥwāwīl Mattūshīl, and to Mattūshīl Lāmak. He married two women, ʿAddā and Ṣalā. ʿAddā bore a son named Abul, who was the first to dwell in tents and acquire wealth. She also bore Tūbal, who was the first to take up striking the lute and the cymbal. Ṣalā bore a son named Tūbalqīn, who was the first to make copper and iron, and a daughter named Nuʿmā.

64. Tarikh (al-Tabari) 64No grade recorded

    وِلَادَةِ شِيثٍ   وطَافَ آدَمَ طَافَ عَلَى امْرَأَتِهِ فَوَلَدَتْ غُلَامًا وَدَعَتِ اسْمَهُ شِيثَ، وَقَالَتْ: مِنْ أَجْلِ أَنَّهُ قَدْ وُهِبَ لِي خَلَفًا مِنْ هَابِيلَ الَّذِي قَتَلَهُ قَابِيلُ. وَوُلِدَ لِشِيثَ أَنُوشُ. قَالُوا: وَكَانَ عُمُرُ آدَمَ يَوْمَ وُلِدَ لَهُ شِيثُ مِائَةً وَثَلَاثِينَ سَنَةً، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِمِائَةِ سَنَةٍ، وَكَانَ عُمُرُ شِيثَ يَوْمَ وُلِدَ لَهُ أَنُوشُ مِائَةً وَخَمْسًا وَسِتِّينَ، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِمِائَةِ سَنَةٍ وَسَبْعِ سِنِينَ، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ غَيْرُ أَنُوشَ، فَوُلِدَ لِأَنُوشَ قَيْنَانُ، وَلَهُ مِنَ الْعُمُرِ تِسْعُونَ سَنَةً، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِمِائَةِ سَنَةٍ وَخَمْسَ عَشْرَةَ سَنَةً، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ، فَلَمَّا كَانَ عُمْرُ قَيْنَانَ سَبْعِينَ سَنَةً وُلِدَ لَهُ مَهْلَائِيلُ، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِمِائَةِ سَنَةٍ وَأَرْبَعِينَ سَنَةً، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ، فَلَمَّا كَانَ لِمَهْلَائِيلَ مِنَ الْعُمُرِ خَمْسٌ وَسِتُّونَ سَنَةً وُلِدَ لَهُ يَرْدُ، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِمِائَةٍ وَثَلَاثِينَ سَنَةً، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ فَلَمَّا كَانَ لِيَرْدَ مِائَةُ سَنَةٍ وَاثْنَتَانِ وَسِتُّونَ سَنَةً وُلِدَ لَهُ خَنُوخُ، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِمِائَةِ سَنَةٍ، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ فَلَمَّا كَانَ لِخَنُوخَ خَمْسٌ وَسِتُّونَ سَنَةً وُلِدَ لَهُ مَتُّوشَلَخُ، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِمِائَةِ سَنَةٍ، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ فَلَمَّا كَانَ لِمَتُّوشَلَخَ مِائَةٌ وَسَبْعٌ وَثَمَانُونَ سَنَةً وُلِدَ لَهُ لَامَكُ، وَعَاشَ بَعْدَ ذَلِكَ سَبْعَمِائَةٍ وَاثْنَيْنِ وَثَمَانِينَ سَنَةً، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ، فَلَمَّا كَانَ لِلَامَكَ مِنَ الْعُمُرِ مِائَةٌ وَاثْنَتَانِ وَثَمَانُونَ سَنَةً وُلِدَ لَهُ نُوحٌ، وَعَاشَ بَعْدَ ذَلِكَ خَمْسَمِائَةٍ، وَخَمْسًا وَتِسْعِينَ سَنَةً، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ، فَلَمَّا كَانَ لِنُوحَ خَمْسُمِائَةِ سَنَةٍ وُلِدَ لَهُ بِنُونَ ; سَامٌ، وَحَامٌ، وَيَافِثُ. هَذَا مَضْمُونُ مَا فِي كِتَابِهِمْ صَرِيحًا. وَفِي كَوْنِ هَذِهِ التَّوَارِيخِ مَحْفُوظَةً فِيمَا نَزَلَ مِنَ السَّمَاءِ نَظَرٌ، كَمَا ذَكَرَهُ غَيْرُ وَاحِدٍ مِنَ الْعُلَمَاءِ طَاعِنِينَ عَلَيْهِمْ فِي ذَلِكَ، وَالظَّاهِرُ أَنَّهَا مُقْحَمَةٌ فِيهَا.

    ✧ The Birth of Seth Adam went in unto his wife and she bore a boy, and she called his name Seth, saying, 'Because a substitute has been granted to me in place of Abel, whom Cain killed.' And to Seth was born Enosh. They said: Adam's age on the day Seth was born to him was one hundred and thirty years, and he lived after that eight hundred years. Seth's age on the day Enosh was born to him was one hundred and sixty-five, and he lived after that eight hundred and seven years, and sons and daughters were born to him besides Enosh. To Enosh was born Kenan when he was ninety years old, and he lived after that eight hundred and fifteen years, and sons and daughters were born to him. When Kenan was seventy years old, Mahalalel was born to him, and he lived after that eight hundred and forty years, and sons and daughters were born to him. When Mahalalel was sixty-five years old, Jared was born to him, and he lived after that eight hundred and thirty years, and sons and daughters were born to him. When Jared was one hundred and sixty-two years old, Enoch was born to him, and he lived after that eight hundred years, and sons and daughters were born to him. When Enoch was sixty-five years old, Methuselah was born to him, and he lived after that eight hundred years, and sons and daughters were born to him. When Methuselah was one hundred and eighty-seven years old, Lamech was born to him, and he lived after that seven hundred and eighty-two years, and sons and daughters were born to him. When Lamech was one hundred and eighty-two years old, Noah was born to him, and he lived after that five hundred and ninety-five years, and sons and daughters were born to him. When Noah was five hundred years old, sons were born to him: Shem, Ham, and Japheth. This is the substance of what is in their book explicitly. There is doubt as to whether these chronologies were preserved in what came down from heaven, as more than one of the scholars mentioned, impugning them concerning that, and it is apparent that they were inserted into them.

65. Tarikh (al-Tabari) 65No grade recorded

    وَكَانَ آدَمُ مَعَ مَا أَعْطَاهُ اللَّهُ تَعَالَى مِنْ مُلْكِ الْأَرْضِ نَبِيًّا رَسُولًا إِلَى وَلَدِهِ، وَأَنْزَلَ اللَّهُ عَلَيْهِ إِحْدَى وَعِشْرِينَ صَحِيفَةً كَتَبَهَا آدَمُ بِيَدِهِ عَلَّمَهُ إِيَّاهَا جَبْرَائِيلُ. وَرَوَى أَبُو ذَرٍّ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: الْأَنْبِيَاءُ مِائَةُ أَلْفٍ وَأَرْبَعَةٌ وَعِشْرُونَ أَلْفًا. قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، كَمِ الرُّسُلُ مِنْ ذَلِكَ ؟ قَالَ: ثَلَاثُمِائَةٍ وَثَلَاثَةَ عَشَرَ جَمًّا غَفِيرًا، يَعْنِي كَثِيرًا، طَيِّبًا قَالَ: قُلْتُ: مَنْ أَوَّلُهُمْ ؟ قَالَ: آدَمُ. قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، وَهُوَ نَبِيٌّ مُرْسَلٌ ؟ قَالَ: نَعَمْ، خَلَقَهُ اللَّهُ بِيَدِهِ، وَنَفَخَ فِيهِ مِنْ رُوحِهِ، ثُمَّ سَوَّاهُ قَبْلًا، وَكَانَ مِمَّنْ أُنْزِلَ عَلَيْهِ تَحْرِيمُ الْمَيْتَةِ، وَالدَّمِ، وَلَحْمِ الْخِنْزِيرِ، وَحُرُوفُ الْمُعْجَمِ فِي إِحْدَى وَعِشْرِينَ وَرَقَةً. وقَدْ رَوَى أَبُو أُمَامَةَ أَنَّ رَجُلًا أَتَى النَّبِيَّ ﷺ، فَقَالَ: يَا نَبِيَّ اللَّهِ، أَنَبِيًّا كَانَ آَدَمُ ؟ قَالَ: "نَعَمْ مُكَلَّمًا". وَرَوَى ابْنُ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "أَوَّلُ الْمُرْسَلِينِ آَدَمُ "  .

    ✧ And Adam, along with what God Almighty granted him of dominion over the earth, was a prophet and messenger to his children, and God sent down upon him twenty-one scriptures which Adam wrote with his own hand, taught to him by Gabriel. Abū Dharr narrated from the Prophet ﷺ that he said: “The prophets are one hundred twenty-four thousand.” He said: I said, “O Messenger of God, how many messengers are among that?” He said: “Three hundred and thirteen, a great throng,” meaning many, good. He said: I said, “Who was the first of them?” He said: “Adam.” He said: I said, “O Messenger of God, was he a prophet sent as a messenger?” He said: “Yes, God created him with His hand, and breathed into him of His spirit, then fashioned him upright. And he was among those upon whom was sent down the prohibition of carrion, blood, and the flesh of swine, and the letters of the alphabet in twenty-one leaves.” And Abū Umāmah narrated that a man came to the Prophet ﷺ and said, “O Prophet of God, was Adam a prophet?” He said: “Yes, one spoken to.” Ibn ʿAbbās narrated from the Prophet ﷺ that he said: “The first of the messengers was Adam.”

66. Tarikh (al-Tabari) 66No grade recorded

    وَمِنْ ذَلِكَ وَعْظُ بَنِيهِ وعَنِ ابْنِ عَبَّاسٍ، قَالَ: لَمَّا أَهْبَطَ اللَّهُ آدَمَ إِلَى الْأَرْضِ كَثُرَتْ ذُرِّيَّتُهُ فَاجْتَمَعَ إِلَيْهِ ذَاتَ يَوْمٍ وَلَدُهُ، وَوَلَدُ وَلَدِهِ، وَوَلَدُ وَلَدِ وَلَدِهِ  ، فَجَعَلُوا يَتَحَدَّثُونَ حَوْلَهُ وَآَدَمُ سَاكِتٌ لَا يَتَكَلَّمُ، فَقَالُوا: يَا أَبَانَا مَا لَنَا نَحْنُ نَتَكَلَّمُ وَأَنْتَ سَاكِتٌ لَا تَتَكَلَّمُ؟ قَالَ: يَا بُنَيَّ إِنَّ اللَّهَ -عَزَّ وَجَلَّ- لَمَّا أَهْبَطَنِي إِلَى الْأَرْضِ مِنْ جِوَارِهِ عَهِدَ إِلَيَّ فَقَالَ: يَا آدَمُ أَقِلَّ الْكَلَامَ حَتَّى تَرْجِعَ إِلَى جِوَارِي.

    ✧ And among that is his admonition to his sons From Ibn ʿAbbās, who said: When Allah brought Ādam down to the earth, his progeny became numerous. One day his children, his children’s children, and his children’s children’s children gathered around him, and they began talking around him while Ādam remained silent, not speaking. They said: Our father, why is it that we speak while you remain silent and do not speak? He said: My dear son, when Allah—mighty and majestic is He—brought me down to the earth from His vicinity, He made a covenant with me and said: O Ādam, speak little until you return to My vicinity.

67. Tarikh (al-Tabari) 67No grade recorded

    وَفَاةِ آدَمَ وَوَصِيَّتِهِ إِلَى ابْنِهِ شِيثَ  . وَلَمَّا حَضَرَتْ آدَمَ الْوَفَاةُ عَهِدَ إِلَى شِيثٍ وَعَلَّمَهُ سَاعَاتِ اللَّيْلِ، وَالنَّهَارِ، وَعِبَادَةَ الْخَلْوَةِ فِي كُلِّ سَاعَةٍ مِنْهَا وَأَعْلَمَهُ بِالطُّوفَانِ، وَصَارَتِ الرِّيَاسَةُ بَعْدَ آدَمَ إِلَيْهِ، وَأَنْزَلَ اللَّهُ عَلَيْهِ خَمْسِينَ صَحِيفَةً، وَإِلَيْهِ أَنْسَابُ بَنِي آدَمَ كُلِّهِمُ الْيَوْمَ. وقَالَ أَبُو جَعْفَرٍ الطَّبَرِيُّ: إِنَّ آدَمَ مَرِضَ أَحَدَ عَشَرَ يَوْمًا، وَدَفَعَ إِلَى شِيثٍ كِتَابَ وَصِيَّتِهِ، وَأَمَرَهُ أَنْ يُخْفِيَهُ مِنْ قَابِيلَ، فَاسْتَخْفَى شِيثُ وَوَلَدُهُ بِمَا عِنْدَهُمْ مِنَ الْعِلْمِ، وَلَمْ يَكُنْ عِنْدَ قَابِيلَ وَوَلَدِهِ عِلْمٌ يَنْتَفِعُونَ [بِهِ]. وَأَمَّا الْفُرْسُ الَّذِينَ قَالُوا إِنَّ جُيُومَرْثَ هُوَ آدَمُ، فَإِنَّهُمْ قَالُوا: وُلِدَ لِجُيُومَرْثَ ابْنَتُهُ مَيْشَانُ أُخْتُ مَيْشَى، وَتَزَوَّجَ مَيْشَى أُخْتَهُ مَيْشَانَ، فَوَلَدَتْ لَهُ سِيَامِكَ، وَسِيَامِي، فَوُلِدَ لِسِيَامِكَ بْنِ جُيُومَرْثَ أَفَرُوَالُ، وَدَقَسُ، وَبُوَاسِبُ، وَأَجْرَابُ، وَأَوْرَاشُ، وَأُمُّهُمْ جَمِيعًا سِيَامِي ابْنَةُ مَيْشَى، وَهِيَ أُخْتُ أَبِيهِمْ. وَذَكَرُوا أَنَّ الْأَرْضَ كُلَّهَا سَبْعَةُ أَقَالِيمَ، فَأَرْضُ بَابِلَ وَمَا يُوَصِّلُ إِلَيْهِ مِمَّا يَأْتِيهِ النَّاسُ بَرًّا وَبَحْرًا فَهُوَ مِنْ إِقْلِيمٍ وَاحِدٍ وَسُكَّانُهُ وَلَدُ أَفَرُوَالَ بْنِ سِيَامِكَ مِنْ أَفَرَى ابْنَةِ سِيَامِكَ أُوشْهَنْجَ بِيشَدَادَ الْمَلِكِ، وَهُوَ الَّذِي خَلَفَ جَدَّهُ جُيُومَرْثَ فِي الْمُلْكِ، وَهُوَ أَوَّلُ مَنُ جَمَعَ مُلْكَ الْأَقَالِيمِ السَّبْعَةِ. وَكَانَ بَعْضُهُمْ يَزْعُمُ أَنَّ أُوشْهَنْجَ هَذَا هُوَ ابْنُ آدَمَ لِصُلْبِهِ مِنْ حَوَّاءَ. وَأَمَّا ابْنُ الْكَلْبِيِّ فَإِنَّهُ زَعَمَ أَنَّ أَوَّلَ مَنْ مَلَكَ الْأَرْضَ أُوشْهَنْجُ بْنُ عَابِرِ بْنِ شَالَخَ بْنِ أَرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحٍ، قَالَ: وَالْفُرْسُ تَزْعُمُ أَنَّهُ كَانَ بَعْدَ آدَمَ بِمِائَتَيْ سَنَةٍ، وَإِنَّمَا كَانَ بَعْدَ نُوحٍ بِمِائَتَيْ سَنَةٍ، وَلَمْ تَعْرِفِ الْفُرْسُ مَا كَانَ قَبْلَ نُوحٍ. وَالَّذِي ذَكَرَهُ هِشَامُ بْنُ الْكَلْبِيِّ لَا وَجْهَ لَهُ، لِأَنَّ أُوشْهَنْجَ مَشْهُورٌ عِنْدَ الْفُرْسِ، وَكُلُّ قَوْمٍ أَعْلَمُ بِأَنْسَابِهِمْ، وَأَيَّامِهِمْ مِنْ غَيْرِهِمْ. قَالَ: وَقَدْ زَعَمَ بَعْضُ نَسَّابَةِ الْفُرْسِ أَنَّ أُوشْهَنْجَ هَذَا هُوَ مَهْلَائِيلُ، وَأَنَّ أَبَاهُ أَفَرُوَالُ هُوَ قَيْنَانُ، وَأَنَّ سِيَامِكَ هُوَ أَنْوَشُ أَبُو فَيْنَانَ، وَأَنَّ مَيْشَى هُوَ شِيثٌ أَبُو أَنْوَشَ، وَأَنَّ جُيُومَرْثَ هُوَ آدَمُ. فَإِنْ كَانَ الْأَمْرُ كَمَا زَعَمَ فَلَا شَكَّ أَنَّ أُوشْهَنْجَ كَانَ فِي زَمَنِ آدَمَ رَجُلًا، وَذَلِكَ لِأَنَّ مَهْلَائِيلَ فِيمَا ذُكِرَ فِي الْكُتُبِ الْأُولَى كَانَتْ وِلَادَةُ أُمِّهِ دِينَةَ ابْنَةِ بِرَاكِيلَ بْنِ مَحْوِيلَ بْنِ حُنُوخَ بْنِ قَيْنِ بْنِ آدَمَ إِيَّاهُ بَعْدَمَا مَضَى مِنْ عُمُرِ آدَمَ ثَلَاثُمِائَةِ سَنَةٍ وَخَمْسٌ وَتِسْعُونَ سَنَةً، وَقَدْ كَانَ لَهُ حِينَ وَفَاةِ أَبِيهِ آدَمَ سِتُّمِائَةِ سَنَةٍ وَخَمْسٌ وَسِتُّونَ سَنَةً، عَلَى حِسَابِ أَنَّ عُمُرَ آدَمَ كَانَ أَلْفَ سَنَةٍ، وَقَدْ زَعَمَتِ الْفُرْسُ أَنَّ مُلْكَ أُوشْهَنْجَ كَانَ أَرْبَعِينَ سَنَةً، فَإِنْ كَانَ الْأَمْرُ عَلَى مَا ذَكَرَهُ النَّسَّابَةُ الَّذِي ذَكَرْتُ عَنْهُ مَا ذَكَرْتُ فَمَا يَبْعُدُ مَنْ قَالَ: إِنَّ مُلْكَهُ كَانَ بَعْدَ وَفَاةِ آدَمَ بِمِائَتَيْ سَنَةٍ.

    ✧ The death of Adam and his bequest to his son Seth  . When death came to Adam, he entrusted Seth and taught him the hours of the night and the day, and the worship of seclusion in each of those hours, and informed him of the Flood. Sovereignty after Adam passed to him, and God sent down upon him fifty scrolls, and to him go back the lineages of all the children of Adam today. Abū Jaʿfar al-Ṭabarī said: Adam was ill for eleven days and handed to Seth the book of his testament, and commanded him to conceal it from Cain. So Seth and his children kept hidden the knowledge they had, while Cain and his children had no knowledge from which they could benefit. As for the Persians who said that Gayōmart is Adam, they said: to Gayōmart was born his daughter Mayshān, the sister of Mayshā, and Mayshā married his sister Mayshān, and she bore him Siyāmak and Siyāmī. To Siyāmak son of Gayōmart were born Afarūwāl, Daqas, Būwāsib, Ajrāb, and Awrāsh, and their mother was Siyāmī daughter of Mayshā, and she was the sister of their father. They mentioned that the whole earth is seven climes. The land of Babel and whatever connects to it that people reach by land and sea is one clime, and its inhabitants are the children of Afarūwāl son of Siyāmak. From Afarā daughter of Siyāmak was born Ūshahanj Bīshadād the king, and he is the one who succeeded his grandfather Gayōmart in kingship, and he was the first to unite the kingship of the seven climes. Some of them claimed that this Ūshahanj was the son of Adam from his own loins by Eve. As for Ibn al-Kalbī, he claimed that the first to rule the earth was Ūshahanj son of ʿĀbir son of Shālakh son of Arfakhshadh son of Sām son of Nūḥ. He said: The Persians claim that he was two hundred years after Adam, but he was only two hundred years after Noah, and the Persians did not know what was before Noah. What Hishām ibn al-Kalbī mentioned has no basis, because Ūshahanj is well known to the Persians, and every people know their own lineages and their days better than others. He said: Some genealogists of the Persians claimed that this Ūshahanj is Mahalalel, and that his father Afarūwāl is Kenan, and that Siyāmak is Enosh the father of Kenan, and that Mayshā is Seth the father of Enosh, and that Gayōmart is Adam. If the matter is as they claimed, then there is no doubt that Ūshahanj was during the time of Adam a grown man. That is because Mahalalel, as mentioned in the ancient books, his mother Dīna daughter of Barākīl son of Maḥwīl son of Ḥanūkh son of Qayn son of Adam bore him after three hundred and ninety-five years of Adam’s life had passed, and he had, at the death of his father Adam, six hundred and sixty-five years, on the reckoning that Adam’s lifespan was a thousand years. The Persians claimed that the reign of Ūshahanj was forty years. If the matter is as stated by the genealogist whose account I have cited, then it is not far from what he who says that his reign was two hundred years after the death of Adam asserts.

68. Tarikh (al-Tabari) 68No grade recorded

    وَفَاةِ آدَمَ عَلَيْهِ السَّلَامُ   رَوَى أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: قَالَ اللَّهُ تَعَالَى لِآدَمَ حِينَ خَلَقَهُ: ائْتِ أُولَئِكَ النَّفَرَ مِنَ الْمَلَائِكَةِ قُلِ السَّلَامُ عَلَيْكَمْ، فَأَتَاهُمْ فَسَلَّمَ عَلَيْهِمْ، وَقَالُوا لَهُ: عَلَيْكَ السَّلَامُ وَرَحْمَةُ اللَّهِ، ثُمَّ رَجَعَ إِلَى رَبِّهِ، فَقَالَ لَهُ: هَذِهِ تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ بَيْنَهُمْ. ثُمَّ قَبَضَ لَهُ يَدَيْهِ، فَقَالَ لَهُ خُذْ وَاخْتَرْ. فَقَالَ: أَحْبَبْتُ يَمِينَ رَبِّي وَكِلْتَا يَدَيْهِ يَمِينٌ، فَفَتَحَهَا لَهُ فَإِذَا فِيهَا صُورَةُ آدَمَ وَذُرِّيَّتِهِ كُلِّهِمْ، وَإِذَا كُلُّ رَجُلٍ مِنْهُمْ مَكْتُوبٌ عِنْدَهُ أَجَلُهُ، وَإِذَا آدَمُ قَدْ كُتِبَ لَهُ عُمُرُ أَلْفِ سَنَةٍ، وَإِذَا قَوْمٌ عَلَيْهِمُ النُّورُ، فَقَالَ: يَا رَبِّ، مَنْ هَؤُلَاءِ الَّذِينَ عَلَيْهِمُ النُّورُ ؟ فَقَالَ: هَؤُلَاءِ الْأَنْبِيَاءُ وَالرُّسُلُ الَّذِينَ أُرْسِلُهُمْ إِلَى عِبَادِي، وَإِذَا فِيهِمْ رَجُلٌ هُوَ مِنْ أَضْوَئِهِمْ نُورًا وَلَمْ يُكْتَبْ لَهُ مِنَ الْعُمُرِ إِلَّا أَرْبَعُونَ سَنَةً. فَقَالَ آدَمُ: يَا رَبِّ، هَذَا مِنْ أَضْوَئِهِمْ وَلَمْ تَكْتُبْ لَهُ إِلَّا أَرْبَعِينَ سَنَةً، بَعْدَ أَنْ أَعْلَمَهُ أَنَّهُ دَاوُدُ - عَلَيْهِ السَّلَامُ - فَقَالَ: ذَلِكَ مَا كَتَبْتُ لَهُ. فَقَالَ: يَا رَبِّ، انْقُصْ لَهُ مِنْ عُمُرِي سِتِّينَ سَنَةً. فَقَالَ رَسُولُ اللَّهِ ﷺ: " فَلَمَّا أُهْبِطَ إِلَى الْأَرْضِ كَانَ يَعُدُّ أَيَّامَهُ، فَلَمَّا أَتَاهُ مَلَكُ الْمَوْتِ لِقَبْضِهِ قَالَ لَهُ آدَمُ: عَجِلْتَ يَا مَلَكَ الْمَوْتِ ! قَدْ بَقِيَ مِنْ عُمُرِي سِتُّونَ سَنَةً. فَقَالَ لَهُ مَلَكُ الْمَوْتِ: مَا بَقِيَ شَيْءٌ، سَأَلْتَ رَبَّكَ أَنْ يَكْتُبَهُ لِابْنِكَ دَاوُدَ. فَقَالَ: مَا فَعَلْتُ ! " فَقَالَ النَّبِيُّ ﷺ: فَنَسِيَ آدَمُ فَنَسِيَتْ ذُرِّيَّتُهُ، وَجَحَدَ فَجَحَدَتْ ذُرِّيَّتُهُ فَحِينَئِذٍ وَضَعَ اللَّهُ الْكِتَابَ وَأَمَرَ بِالشُّهُودِ ". وَقَالَ ابْنُ عَبَّاسٍ: كَانَ عُمُرُ آدَمَ تِسْعَمِائَةِ سَنَةٍ وَسِتًّا وَثَلَاثِينَ سَنَةً، وَأَهْلُ التَّوْرَاةِ يَزْعُمُونَ أَنَّ عُمُرَ آدَمَ تِسْعُمِائَةِ سَنَةٍ وَثَلَاثُونَ سَنَةً، وَالْأَخْبَارُ عَنْ رَسُولِ اللَّهِ وَالْعُلَمَاءِ مَا ذَكَرْنَا، وَرَسُولُ اللَّهِ ﷺ أَعْلَمُ الْخَلْقِ. وَعَلَى رِوَايَةِ أَبِي هُرَيْرَةَ الَّتِي فِيهَا أَنَّ آدَمَ وَهَبَ دَاوُدَ مِنْ عُمُرِهِ سِتِّينَ سَنَةً لَمْ يَكُنْ كَثِيرُ اخْتِلَافٍ بَيْنَ الْحَدِيثَيْنِ، وَمَا فِي التَّوْرَاةِ مِنْ أَنَّ عُمُرَهُ كَانَ تِسْعَمِائَةٍ وَثَلَاثِينَ سَنَةً، فَلَعَلَّ اللَّهَ ذَكَرَ عُمُرَهُ فِي التَّوْرَاةِ سِوَى مَا وَهَبَهُ لِدَاوُدَ. وعَنِ الْحَسَنِ، قَالَ: رَأَيْتُ شَيْخًا بِالْمَدِينَةِ يَتَكَلَّمُ فَسَأَلْتُ عَنْهُ، فَقَالُوا هَذَا أُبَيُّ بْنُ كَعْبٍ، فَقَالَ: إِنَّ آَدَمَ [عَلَيْهِ السَّلَامُ] لَمَّا حَضَرَهُ الْمَوْتُ قَالَ لِبَنِيهِ: أَيْ بَنِيَّ إِنِّي أَشْتَهِي مِنْ ثِمَارِ الْجَنَّةِ، فَذَهَبُوا يَطْلُبُونَ لَهُ مِنْهَا فَاسْتَقْبَلَتْهُمُ الْمَلَائِكَةُ وَمَعَهُمْ أَكْفَانُهُ وَحَنُوطٌ، وَمَعَهُمُ الْفُؤُوسُ وَالْمَسَاحِي وَالْمَكَاتِلُ، فَقَالُوا لَهُمْ: يَا بَنِي آدَمَ مَا تُرِيدُونَ؟ قَالُوا: أَبُونَا مَرِيضٌ وَاشْتَهَى مِنْ ثِمَارِ الْجَنَّةِ، قَالُوا لَهُمُ: ارْجِعُوا قَدْ قَضَى أَبُوكُمْ. فَجَاءُوا فَلَمَّا رَأَتْهُمْ حَوَّاءُ عَرَفَتْهُمْ، فَلَاذَتْ بِآدَمَ، فَقَالَ: إِلَيْكِ عَنِّي إِنَّمَا أُتِيتُ مِنْ قِبَلِكِ، خَلِّي بَيْنِي وَبَيْنَ مَلَائِكَةِ رَبِّي تَبَارَكَ وَتَعَالَى، فَقَبَضُوهُ وَغَسَّلُوهُ وَكَفَّنُوهُ وَحَنَّطُوهُ وَحَفَرُوا لَهُ وَأَلْحَدُوا لَهُ، وَصَلَّوْا عَلَيْهِ، ثُمَّ دَخَلُوا قَبْرَهُ فَوَضَعُوهُ فِي قَبْرِهِ وَوَضَعُوا عَلَيْهِ اللَّبِنَ، ثُمَّ خَرَجُوا مِنَ الْقَبْرِ ثُمَّ حَثَوْا عَلَيْهِ، ثُمَّ قَالُوا: يَا بَنِي آدَمَ هَذِهِ سُنَّتُكُمْ. وعَنْ أُبَيِّ [بْنِ] كَعْبٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "إِنَّ الْمَلَائِكَةَ صَلَّتْ عَلَى آَدَمَ وَكَبَّرَتْ عَلَيْهِ أَرْبَعًا، وَقَالُوا: هَذِهِ سُنَّتُكُمْ يَا بَنِي آدَمَ   ". وعَنِ ابْنِ عَبَّاسٍ، قَالَ: صَلَّى جِبْرِيلُ عَلَى آدَمَ، كَبَّرَ عَلَيْهِ أَرْبَعًا وَصَلَّى جِبْرِيلُ بِالْمَلَائِكَةِ يَوْمَئِذٍ، وَدُفِنَ فِي مَسْجِدِ الْخَيْفِ وَحُدَّ مِنْ قِبَلِ الْقِبْلَةِ وَلُحِدَ لَهُ وَكُتِمَ قَبْرُهُ. وَقَالَ عُرْوَةُ بْنُ الزُّبَيْرِ: أَتَاهُ جِبْرِيلُ بِثِيَابٍ مِنَ الْجَنَّةِ وَحَنُوطٍ مِنْ حَنُوطِهَا، فَكَفَّنَهُ وَحَنَّطَهُ وَحَمَلَتْهُ الْمَلَائِكَةُ حَتَّى وَضَعَتْهُ بِبَابِ الْكَعْبَةِ وَصَلَّى عَلَيْهِ جِبْرِيلُ ثُمَّ حَمَلَتْهُ الْمَلَائِكَةُ حَتَّى دَفَنَتْهُ فِي مَسْجِدِ الْخَيْفِ. وَقَالَ ابْنُ إِسْحَاقَ: قُبِرَ عِنْدَ مِنًى أَوَّلِ قَرْيَةٍ كَانَتْ فِي الْأَرْضِ  ، قَالَ: وَبَلَغَنِي أَنَّهُ مَاتَ بِمَكَّةَ، وَقَالَ قَوْمٌ: قُبِرَ فِي غَارِ أَبِي قُبَيْسٍ. وعَنِ ابْنِ عَبَّاسٍ، قَالَ: مَاتَ آدَمُ عَلَى نَوْدٍ، الْجَبَلِ الَّذِي أُهْبِطَ عَلَيْهِ، فَقَالَ شِيثٌ لِجِبْرِيلَ: صَلِّ عَلَى آدَمَ، فَقَالَ: تَقَدَّمْ أَنْتَ وَكَبِّرْ عَلَيْهِ ثَلَاثِينَ تَكْبِيرَةً. وَلَمَّا رَكِبَ نُوحٌ حَمَلَ مَعَهُ آدَمَ فَلَمَّا خَرَجَ مِنَ السَّفِينَةِ دُفِنَ آدَمُ بِبَيْتِ الْمَقْدِسِ، وَلَمْ يَمُتْ آدَمُ حَتَّى بَلَغَ وَلَدُهُ وَوَلَدُ وَلَدِهِ أَرْبَعِينَ أَلْفًا، وَرَأَى فِيهِمُ الزِّنَا وَشُرْبَ الْخَمْرِ وَالْفَسَادَ. وَقَدْ ذَكَّرْنَا أَنَّهُ تُوُفِّيَ يَوْمَ الْجُمْعَةِ. وَقَالَ عَطَاءٌ الْخُرَاسَانِيُّ: لَمَّا مَاتَ آدَمُ بَكَتِ الْخَلَائِقُ عَلَيْهِ سَبْعَةَ أَيَّامٍ

    ✧ THE DEATH OF ADAM (PEACE BE UPON HIM) Abū Hurayrah narrated from the Prophet ﷺ that he said: Allah Almighty said to Adam when He created him: “Go to that group of angels and say: al-salāmu ʿalaykum.” So he went to them and greeted them, and they said to him: “ʿAlayka al-salām wa-raḥmatu Allāh.” Then he returned to his Lord, who said to him: “This is your greeting and the greeting of your descendants among themselves.” Then He closed His two hands for him and said to him: “Take and choose.” He said: “I have chosen the right hand of my Lord, and both His hands are right.” So He opened it for him, and behold, in it was the image of Adam and all his descendants, and behold, every man among them had his term written beside him, and behold, Adam had a lifespan of one thousand years written for him, and behold, there were people upon whom there was light. He said: “O Lord, who are these upon whom there is light?” He said: “These are the prophets and messengers whom I shall send to My servants.” And behold, among them was a man who was the brightest of them in light, but no lifespan had been written for him except forty years. Adam said: “O Lord, this one is the brightest of them, yet You have not written for him except forty years,” after He had informed him that this was David ﷺ. He said: “That is what I have written for him.” He said: “O Lord, deduct for him sixty years from my lifespan.” The Messenger of Allah ﷺ said: “When he was brought down to the earth, he used to count his days. When the Angel of Death came to him to take his soul, Adam said to him: ‘You have come early, O Angel of Death! Sixty years of my lifespan remain.’ The Angel of Death said to him: ‘Nothing remains. You asked your Lord to write them for your son David.’ He said: ‘I did not do that!’” The Prophet ﷺ said: “Adam forgot, and his descendants forgot; and he denied, and his descendants denied. Thus at that time Allah established writing and commanded witnesses.” Ibn ʿAbbās said: The lifespan of Adam was nine hundred and thirty-six years, while the People of the Torah claim that Adam’s lifespan was nine hundred and thirty years. The reports from the Messenger of Allah and the scholars are as we have mentioned, and the Messenger of Allah ﷺ is the most knowledgeable of creation. According to the narration of Abū Hurayrah in which Adam gave David sixty years of his lifespan, there would be no great discrepancy between the two ḥadīths and the Torah’s statement that his lifespan was nine hundred and thirty years; perhaps Allah mentioned his lifespan in the Torah excluding what he gave to David. From al-Ḥasan, who said: I saw an old man in Madinah speaking, so I asked about him, and they said: “This is Ubayy b. Kaʿb.” He said: When death came to Adam ﷺ, he said to his sons: “O my sons, I long for some of the fruits of Paradise.” So they went seeking some for him, and the angels met them, carrying his shrouds and embalming spices, and with them were axes, shovels, and baskets. They said to them: “O sons of Adam, what do you want?” They said: “Our father is ill and has longed for some of the fruits of Paradise.” They said to them: “Go back, for your father has died.” So they came back, and when Eve saw them, she recognized them and clung to Adam. He said: “Away from me! I was only brought to this through you. Leave me alone with the angels of my Lord, blessed and exalted be He.” So they took his soul, washed him, shrouded him, embalmed him, dug for him, and made a laḥd for him, and prayed over him. Then they entered his grave and placed him in it, and placed bricks over him, then they came out of the grave and threw earth upon him. Then they said: “O sons of Adam, this is your sunnah.” From Ubayy b. Kaʿb, that the Messenger of Allah ﷺ said: “The angels prayed over Adam and said four takbīrs over him, and said: ‘This is your sunnah, O sons of Adam.’” From Ibn ʿAbbās, who said: Gabriel prayed over Adam, saying four takbīrs over him, and Gabriel led the angels in prayer that day. He was buried in the Mosque of al-Khayf, a boundary was marked for him facing the qiblah, a laḥd was made for him, and his grave was concealed. ʿUrwah b. al-Zubayr said: Gabriel came to him with garments from Paradise and embalming spices from its spices, so he shrouded him and embalmed him, and the angels carried him until they placed him at the door of the Kaʿbah. Gabriel prayed over him, then the angels carried him until they buried him in the Mosque of al-Khayf. Ibn Isḥāq said: He was buried near Minā, the first village that existed on earth. He said: It has reached me that he died in Makkah, and some people said: He was buried in the cave of Abū Qubays. From Ibn ʿAbbās, who said: Adam died on Nawd, the mountain upon which he was brought down. Seth said to Gabriel: “Pray over Adam.” He said: “Step forward yourself and say thirty takbīrs over him.” When Noah embarked, he carried Adam with him. When he came out of the ark, Adam was buried in Jerusalem. Adam did not die until his children and his children’s children reached forty thousand, and he saw among them fornication, drinking of wine, and corruption. We have already mentioned that he died on Friday. ʿAṭāʾ al-Khurāsānī said: When Adam died, all creatures wept over him for seven days.

69. Tarikh (al-Tabari) 69No grade recorded

    بَابُ مَا وَرَدَ فِي خَلْقِ آدَمَ عَلَيْهِ السَّلَامُ   قصة آدم في القرآن في سورة البقرة قَالَ اللَّهُ تَعَالَى: وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ قَالَ يَا آدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ [ الْبَقَرَةِ: 30 - 31 ]. قصة آدم في مواضع متفرقة من القرآن وَقَالَ تَعَالَى: إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ [ آلِ عِمْرَانَ: 59 ]. وَقَالَ تَعَالَى: يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا [ النِّسَاءِ: 1 ]. كَمَا قَالَ: يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ [ الْحُجُرَاتِ: 13 ]. قصة آدم في القرآن في سورة الأعراف وَقَالَ تَعَالَى: هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا [ الْأَعْرَافِ: 189 ]. الْآيَةَ. وَقَالَ تَعَالَى: وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُنْ مِنَ السَّاجِدِينَ قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيهَا فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ قَالَ أَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ قَالَ إِنَّكَ مِنَ الْمُنْظَرِينَ قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ قَالَ اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ فَوَسْوَسَ لَهُمَا الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِنْ سَوْآتِهِمَا وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ فَدَلَّاهُمَا بِغُرُورٍ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَنْ تِلْكُمَا الشَّجَرَةِ وَأَقُلْ لَكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُبِينٌ قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ [ الْأَعْرَافِ: 11 - 25 ]. قصة آدم في القرآن في سورة طه كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى: مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى [ طه: 55 ]. قصة آدم في القرآن في سورة الحجر وَقَالَ تَعَالَى: وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ أَبَى أَنْ يَكُونَ مَعَ السَّاجِدِينَ قَالَ يَا إِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ قَالَ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ قَالَ رَبِّ فَأَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ قَالَ هَذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ لَهَا سَبْعَةُ أَبْوَابٍ لِكُلِّ بَابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ [ الْحِجْرِ 26 - 44 ]. قصة آدم في القرآن في سورة الإسراء وَقَالَ تَعَالَى: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا قَالَ أَرَأَيْتَكَ هَذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا قَالَ اذْهَبْ فَمَنْ تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَاؤُكُمْ جَزَاءً مَوْفُورًا وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلًا [ الْإِسْرَاءِ: 61 - 65 ]. قصة آدم في القرآن في سورة الكهف وَقَالَ تَعَالَى: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلًا [ الْكَهْفِ: 50 ]. قصة آدم في القرآن في سورة طه وَقَالَ تَعَالَى: وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى فَقُلْنَا يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَى فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى قَالَ اهْبِطَا مِنْهَا جَمِيعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنْسَى [ طه: 115 - 126 ]. قصة آدم في القرآن في سورة ص وَقَالَ تَعَالَى: قُلْ هُوَ نَبَأٌ عَظِيمٌ أَنْتُمْ عَنْهُ مُعْرِضُونَ مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ إِنْ يُوحَى إِلَيَّ إِلَّا أَنَّمَا أَنَا نَذِيرٌ مُبِينٌ إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ قَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَى يَوْمِ الدِّينِ قَالَ رَبِّ فَأَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ [ ص: 67 - 88 ]. فَهَذَا ذِكْرُ هَذِهِ الْقِصَّةِ مِنْ مَوَاضِعَ مُتَفَرِّقَةٍ مِنَ الْقُرْآنِ

    ✧ BĀB MĀ WARADA FĪ KHALQ ĀDAM ʿALAYHI AL-SALĀM Qiṣṣat Ādam fī al-Qurʾān fī Sūrat al-Baqarah qāla Allāhu taʿālā: WA-IDH QĀLA RABUKA LIL-MALĀʾIKATI INNĪ JĀʿILUN FĪ AL-ARḌI KHALĪFAH QĀLŪ A-TAJʿALU FĪHĀ MAN YUFSIDU FĪHĀ WA-YASFIKU AL-DIMĀʾ WA-NAḤNU NUSABBIḤU BI-ḤAMDIKA WA-NUQADDISU LAKA QĀLA INNĪ AʿLAMU MĀ LĀ TAʿLAMŪN WA-ʿALLAMA ĀDAMA AL-ASMĀʾA KULLAHĀ THUMMA ʿARAḌAHUM ʿALĀ AL-MALĀʾIKATI FA-QĀLA ANBIʾŪNĪ BI-ASMĀʾI HĀʾULĀʾI IN KUNTUM ṢĀDIQĪN QĀLŪ SUBḤĀNAKA LĀ ʿILMA LANĀ ILLĀ MĀ ʿALLAMTANĀ INNAKA ANTA AL-ʿALĪMU AL-ḤAKĪM QĀLA YĀ ĀDAMU ANBIʾHUM BI-ASMĀʾIHIM FA-LAMMĀ ANBAʾAHUM BI-ASMĀʾIHIM QĀLA A-LAM AQUL LAKUM INNĪ AʿLAMU GHAYBA AL-SAMĀWĀTI WA-AL-ARḌI WA-AʿLAMU MĀ TUBDŪNA WA-MĀ KUNTUM TAKTUMŪN WA-IDH QULNĀ LI-L-MALĀʾIKATI USJUDŪ LI-ĀDAMA FA-SAJADŪ ILLĀ IBLĪSA ABĀ WA-ISTAKBARA WA-KĀNA MIN AL-KĀFIRĪN WA-QULNĀ YĀ ĀDAMU USKUN ANTA WA-ZAWJUKA AL-JANNATA WA-KULĀ MINHĀ RAGHADAN ḤAYTHU SHIʾTUMĀ WA-LĀ TAQRABĀ HĀDHIHI AL-SHAJARATA FA-TAKŪNĀ MIN AL-ẒĀLIMĪN FA-AZALLAHUMĀ AL-SHAYṬĀNU ʿANHĀ FA-AKHRAJAHUMĀ MIMMĀ KĀNĀ FĪHI WA-QULNĀ IHBIṬŪ BAʿḌUKUM LI-BAʿḌIN ʿADUW WA-LAKUM FĪ AL-ARḌI MUSTAQARR WA-MATĀʿUN ILĀ ḤĪN FA-TALAQĀ ĀDAMU MIN RABBIHI KALIMĀTIN FA-TĀBA ʿALAYHI INNAHU HUWA AL-TAWWĀBU AL-RAḤĪM QULNĀ IHBIṬŪ MINHĀ JAMĪʿAN FA-IMMĀ YAʾTIYANNAKUM MINNĪ HUDAN FA-MAN TABIʿA HUDĀYA FA-LĀ KHAWFUN ʿALAYHIM WA-LĀ HUM YAḤZANŪN WA-ALLADHĪNA KAFARŪ WA-KADHDHABŪ BI-ĀYĀTINĀ ULĀʾIKA AṢḤĀB AL-NĀR HUM FĪHĀ KHĀLIDŪN [al-Baqarah: 30-31]. Qiṣṣat Ādam fī mawāḍiʿ mutafarriqah min al-Qurʾān wa-qāla taʿālā: INNA MATHALA ʿĪSĀ ʿINDA ALLĀHI KA-MATHALI ĀDAMA KHALAQAHU MIN TURĀBIN THUMMA QĀLA LAHU KUN FA-YAKŪN [Āl ʿImrān: 59]. Wa-qāla taʿālā: YĀ AYYUHĀ AL-NĀSU ITTAQŪ RABBAKUMU ALLADHĪ KHALAQAKUM MIN NAFSIN WĀḤIDATIN WA-KHALAQA MINHĀ ZAWJAHĀ WA-BATHTHA MINHUMĀ RIJĀLAN KATHĪRAN WA-NISĀʾAN WA-ITTAQŪ ALLĀHA ALLADHĪ TASĀʾALŪNA BIHI WA-AL-ARḤĀMA INNA ALLĀHA KĀNA ʿALAYKUM RAQĪBAN [al-Nisāʾ: 1]. Kamā qāla: YĀ AYYUHĀ AL-NĀSU INNĀ KHALAQNĀKUM MIN DHAKARIN WA-UNTHĀ WA-JAʿALNĀKUM SHUʿŪBAN WA-QABĀʾILA LI-TAʿĀRAFŪ INNA AKRAMAKUM ʿINDA ALLĀHI ATQĀKUM INNA ALLĀHA ʿALĪMUN KHABĪR [al-Ḥujurāt: 13]. Qiṣṣat Ādam fī al-Qurʾān fī Sūrat al-Aʿrāf wa-qāla taʿālā: HUWA ALLADHĪ KHALAQAKUM MIN NAFSIN WĀḤIDATIN WA-JAʿALA MINHĀ ZAWJAHĀ LI-YASKUNA ILAYHĀ [al-Aʿrāf: 189]. Al-āyah. Wa-qāla taʿālā: WA-LAQAD KHALAQNĀKUM THUMMA ṢAWARNĀKUM THUMMA QULNĀ LI-L-MALĀʾIKATI USJUDŪ LI-ĀDAMA FA-SAJADŪ ILLĀ IBLĪSA LAM YAKUN MIN AL-SĀJIDĪN QĀLA MĀ MANAʿAKA ALLĀ TASJUDA IDH AMARTUKA QĀLA ANĀ KHAYRUN MINHU KHALAQTANĪ MIN NĀRIN WA-KHALAQTAHU MIN ṬĪNIN QĀLA FA-IHBIṬ MINHĀ FA-MĀ YAKŪNU LAKA AN TATAKABBARA FĪHĀ FA-KHRUJ INNAKA MIN AL-ṢĀGHIRĪN QĀLA ANẒIRNĪ ILĀ YAWMI YUBʿATHŪN QĀLA INNAKA MIN AL-MUNẒARĪN QĀLA FA-BIMĀ AGHWAYTANĪ LA-AQʿUDANNA LAHUM ṢIRĀṬAKA AL-MUSTAQĪM THUMMA LA-ĀTIYANNAHUM MIN BAYNI AYDĪHIM WA-MIN KHALFIHIM WA-ʿAN AYMĀNIHIM WA-ʿAN SHAMĀʾILIHIM WA-LĀ TAJIDU AKTHARAHUM SHĀKIRĪN QĀLA UKHRUJ MINHĀ MADHʾŪMAN MADḤŪRAN LA-MAN TABIʿAKA MINHUM LA-AMLAʾANNA JAHANNAMA MINKUM AJMAʿĪN WA-YĀ ĀDAMU USKUN ANTA WA-ZAWJUKA AL-JANNATA FA-KULĀ MIN ḤAYTHU SHIʾTUMĀ WA-LĀ TAQRABĀ HĀDHIHI AL-SHAJARATA FA-TAKŪNĀ MIN AL-ẒĀLIMĪN FA-WASWASA LAHUMĀ AL-SHAYṬĀNU LI-YUBDIYA LAHUMĀ MĀ WŪRIYA ʿANHUMĀ MIN SAWʾĀTIHIMĀ WA-QĀLA MĀ NAHĀKUMĀ RABBUKUMĀ ʿAN HĀDHIHI AL-SHAJARATI ILLĀ AN TAKŪNĀ MALAKAYNI AW TAKŪNĀ MIN AL-KHĀLIDĪN WA-QĀSAMAHUMĀ INNĪ LAKUMĀ LA-MIN AL-NĀṢIḤĪN FA-DALLĀHUMĀ BI-GHURŪRIN FA-LAMMĀ DHĀQĀ AL-SHAJARATA BADAT LAHUMĀ SAWʾĀTUHUMĀ WA-ṬAFIQĀ YAKHṢIFĀNI ʿALAYHIMĀ MIN WARAQ AL-JANNATI WA-NĀDĀHUMĀ RABBUHUMĀ A-LAM ANHAKUMĀ ʿAN TILKUMĀ AL-SHAJARATI WA-AQUL LAKUMĀ INNA AL-SHAYṬĀNA LAKUMĀ ʿADUWWUN MUBĪN QĀLĀ RABBANĀ ẒALAMNĀ ANFUSANĀ WA-IN LAM TAGHFIR LANĀ WA-TARḤAMNĀ LA-NAKŪNANNA MIN AL-KHĀSIRĪN QĀLA IHBIṬŪ BAʿḌUKUM LI-BAʿḌIN ʿADUWW WA-LAKUM FĪ AL-ARḌI MUSTAQARR WA-MATĀʿUN ILĀ ḤĪN QĀLA FĪHĀ TAḤYAWN WA-FĪHĀ TAMŪTŪN WA-MINHĀ TUKHRAJŪN [al-Aʿrāf: 11-25]. Qiṣṣat Ādam fī al-Qurʾān fī Sūrat Ṭāhā kamā qāla fī al-āyah al-ukhrā: MINHĀ KHALAQNĀKUM WA-FĪHĀ NUʿĪDUKUM WA-MINHĀ NUKHRIJUKUM TĀRATAN UKHRĀ [Ṭāhā: 55]. Qiṣṣat Ādam fī al-Qurʾān fī Sūrat al-Ḥijr wa-qāla taʿālā: WA-LAQAD KHALAQNĀ AL-INSĀNA MIN ṢALṢĀLIN MIN ḤAMAʾIN MASNŪNIN WA-AL-JĀNNA KHALAQNĀHU MIN QABLU MIN NĀRI AL-SAMŪMI WA-IDH QĀLA RABBUKA LI-L-MALĀʾIKATI INNĪ KHĀLIQUN BASHARAN MIN ṢALṢĀLIN MIN ḤAMAʾIN MASNŪNIN FA-IDHĀ SAWWAITUHU WA-NAFAKHTU FĪHI MIN RŪḤĪ FA-QAʿŪ LAHU SĀJIDĪN FA-SAJADA AL-MALĀʾIKATU KULLUHUM AJMAʿŪN ILLĀ IBLĪSA ABĀ AN YAKŪNA MAʿA AL-SĀJIDĪN QĀLA YĀ IBLĪSU MĀ LAKA ALLĀ TAKŪNA MAʿA AL-SĀJIDĪN QĀLA LAM AKUN LI-ASJUDA LI-BASHARIN KHALAQTAHU MIN ṢALṢĀLIN MIN ḤAMAʾIN MASNŪNIN QĀLA FA-KHRUJ MINHĀ FA-INNAKA RAJĪM WA-INNA ʿALAYKA AL-LAʿNATA ILĀ YAWMI AL-DĪN QĀLA RABBI FA-ANẒIRNĪ ILĀ YAWMI YUBʿATHŪN QĀLA FA-INNAKA MIN AL-MUNẒARĪN ILĀ YAWMI AL-WAQTI AL-MAʿLŪM QĀLA RABBI BIMĀ AGHWAYTANĪ LA-UZAYYINANNA LAHUM FĪ AL-ARḌI WA-LA-UGHWIYANNAHUM AJMAʿĪN ILLĀ ʿIBĀDAKA MINHUMU AL-MUKHLAṢĪN QĀLA HĀDHĀ ṢIRĀṬUN ʿALAYYA MUSTAQĪM INNA ʿIBĀDĪ LAYSA LAKA ʿALAYHIM SULṬĀNUN ILLĀ MANI ITABAʿAKA MIN AL-GHĀWĪN WA-INNA JAHANNAMA LA-MAWʿIDUHUM AJMAʿĪN LAHĀ SABʿATU ABWĀBIN LI-KULLI BĀBIN MINHUM JUZʾUN MAQSŪM [al-Ḥijr 26-44]. Qiṣṣat Ādam fī al-Qurʾān fī Sūrat al-Isrāʾ wa-qāla taʿālā: WA-IDH QULNĀ LI-L-MALĀʾIKATI USJUDŪ LI-ĀDAMA FA-SAJADŪ ILLĀ IBLĪSA QĀLA A-ASJUDU LI-MAN KHALAQTA ṬĪNAN QĀLA A-RAʾAYTAKA HĀDHĀ ALLADHĪ KARRAMTA ʿALAYYA LA-IN AKHKHARTANĪ ILĀ YAWMI AL-QIYĀMATI LA-AḤTANIKANNA DHURRIYYATAHU ILLĀ QALĪLAN QĀLA IDHHAB FA-MAN TABIʿAKA MINHUM FA-INNA JAHANNAMA JAZĀʾUKUM JAZĀʾAN MAWFŪRAN WA-STAFZIZ MANI ISTAṬAʿTA MINHUM BI-ṢAWTIKA WA-AJLIB ʿALAYHIM BI-KHAYLIKA WA-RAJILIKA WA-SHĀRIKHUM FĪ AL-AMWĀLI WA-AL-AWLĀDI WA-ʿIDHUM WA-MĀ YAʿIDUHUMU AL-SHAYṬĀNU ILLĀ GHURŪRAN INNA ʿIBĀDĪ LAYSA LAKA ʿALAYHIM SULṬĀNUN WA-KAFĀ BI-RABBIKA WAKĪLAN [al-Isrāʾ: 61-65]. Qiṣṣat Ādam fī al-Qurʾān fī Sūrat al-Kahf wa-qāla taʿālā: WA-IDH QULNĀ LI-L-MALĀʾIKATI USJUDŪ LI-ĀDAMA FA-SAJADŪ ILLĀ IBLĪSA KĀNA MIN AL-JINNI FA-FASAQA ʿAN AMRI RABBIHI A-FA-TATTAKHIDHŪNAHU WA-DHURRIYYATAHU AWLIYĀʾA MIN DŪNĪ WA-HUM LAKUM ʿADUWW BIʾSA LI-L-ẒĀLIMĪNA BADALAN [al-Kahf: 50]. Qiṣṣat Ādam fī al-Qurʾān fī Sūrat Ṭāhā wa-qāla taʿālā: WA-LAQAD ʿAHIDNĀ ILĀ ĀDAMA MIN QABLU FA-NASIYA WA-LAM NAJID LAHU ʿAZMAN WA-IDH QULNĀ LI-L-MALĀʾIKATI USJUDŪ LI-ĀDAMA FA-SAJADŪ ILLĀ IBLĪSA ABĀ FA-QULNĀ YĀ ĀDAMU INNA HĀDHĀ ʿADUWWUN LAKA WA-LI-ZAWJIKA FA-LĀ YUKHRIJANNAKUMĀ MIN AL-JANNATI FA-TASHQĀ INNA LAKA ALLĀ TAJŪʿA FĪHĀ WA-LĀ TAʿRĀ WA-ANNAKA LĀ TAẒMAʾU FĪHĀ WA-LĀ TAḌḤĀ FA-WASWASA ILAYHI AL-SHAYṬĀNU QĀLA YĀ ĀDAMU HAL ADULLUKA ʿALĀ SHAJARATI AL-KHULDI WA-MULKIN LĀ YABLĀ FA-AKALĀ MINHĀ FA-BADAT LAHUMĀ SAWʾĀTUHUMĀ WA-ṬAFIQĀ YAKHṢIFĀNI ʿALAYHIMĀ MIN WARAQ AL-JANNATI WA-ʿAṢĀ ĀDAMU RABBAHU FA-GHAWĀ THUMMA IJ'TABĀHU RABBUHU FA-TĀBA ʿALAYHI WA-HADĀ QĀLA IHBIṬĀ MINHĀ JAMĪʿAN BAʿḌUKUM LI-BAʿḌIN ʿADUWW FA-IMMĀ YAʾTIYANNAKUM MINNĪ HUDAN FA-MANI ITABAʿA HUDĀYA FA-LĀ YAḌILLU WA-LĀ YASHQĀ WA-MAN AʿRAḌA ʿAN DHIKRĪ FA-INNA LAHU MAʿĪSHATAN ḌANKAN WA-NAḤSHURUHU YAWMA AL-QIYĀMATI AʿMĀ QĀLA RABBI LIMA ḤASHARTANĪ AʿMĀ WA-QAD KUNTU BAṢĪRAN QĀLA KADHĀLIKA ATATKA ĀYĀTUNĀ FA-NASĪTAHĀ WA-KADHĀLIKA AL-YAWMA TUNSĀ [Ṭāhā: 115-126]. Qiṣṣat Ādam fī al-Qurʾān fī Sūrat Ṣād wa-qāla taʿālā: QUL HUWA NABAʾUN ʿAẒĪMUN ANTUM ʿANHU MUʿRIḌŪN MĀ KĀNA LIYA MIN ʿILMIN BI-AL-MALAʾI AL-AʿLĀ IDH YAKHTAṢIMŪN IN YŪḤĀ ILAYYA ILLĀ ANNAMĀ ANĀ NADHĪRUN MUBĪN IDH QĀLA RABBUKA LI-L-MALĀʾIKATI INNĪ KHĀLIQUN BASHARAN MIN ṬĪNIN FA-IDHĀ SAWWAITUHU WA-NAFAKHTU FĪHI MIN RŪḤĪ FA-QAʿŪ LAHU SĀJIDĪN FA-SAJADA AL-MALĀʾIKATU KULLUHUM AJMAʿŪN ILLĀ IBLĪSA ISTAKBARA WA-KĀNA MIN AL-KĀFIRĪN QĀLA YĀ IBLĪSU MĀ MANAʿAKA AN TASJUDA LI-MĀ KHALAQTU BI-YADAYYA A-STAKBARTA AM KUNTA MIN AL-ʿĀLĪN QĀLA ANĀ KHAYRUN MINHU KHALAQTANĪ MIN NĀRIN WA-KHALAQTAHU MIN ṬĪNIN QĀLA FA-KHRUJ MINHĀ FA-INNAKA RAJĪM WA-INNA ʿALAYKA LAʿNATĪ ILĀ YAWMI AL-DĪN QĀLA RABBI FA-ANẒIRNĪ ILĀ YAWMI YUBʿATHŪN QĀLA FA-INNAKA MIN AL-MUNẒARĪN ILĀ YAWMI AL-WAQTI AL-MAʿLŪM QĀLA FA-BI-ʿIZZATIKA LA-UGHWIYANNAHUM AJMAʿĪN ILLĀ ʿIBĀDAKA MINHUMU AL-MUKHLAṢĪN QĀLA FA-AL-ḤAQQU WA-AL-ḤAQQA AQŪLU LA-AMLAʾANNA JAHANNAMA MINKA WA-MIMMAN TABIʿAKA MINHUM AJMAʿĪN QUL MĀ ASʾALUKUM ʿALAYHI MIN AJRIN WA-MĀ ANĀ MIN AL-MUTAKALLIFĪN IN HUWA ILLĀ DHIKRUN LI-L-ʿĀLAMĪN WA-LA-TAʿLAMUNNA NABAʾAHU BAʿDA ḤĪN [Ṣād: 67-88]. Fa-hādhā dhikru hādhihi al-qiṣṣati min mawāḍiʿa mutafarriqatin min al-Qurʾān

70. Tarikh (al-Tabari) 70No grade recorded

    قِصَّةُ إِدْرِيسَ عَلَيْهِ السَّلَامُ هُوَ خَنُوخُ بْنُ يَرْدَ بْنِ مَهْلَائِيلَ بْنِ قَيْنَانَ بْنِ أَنُوشَ بْنِ شِيثَ بْنِ آدَمَ عَلَيْهِ السَّلَامُ. وَقَدْ قِيلَ فِي اسْمِهِ غَيْرُ ذَلِكَ، وَقَدْ قِيلَ إِنَّهُ سُمِّيَ إِدْرِيسُ عَلَيْهِ السَّلَامُ لِأَنَّهُ أَوَّلُ مَنْ دَرَسَ الْوَحْيَ الْمَكْتُوبَ، وَاخْتَلَفَ أَهْلُ الْعِلْمِ هَلْ هُوَ فِي عَمُودِ نَسَبِ النَّبِيِّ ﷺ أَمْ لَا؟ وَيَذْكُرُ الْمُؤَرِّخُونَ أَنَّ خَنُوخَ بْنَ يَرْدَ عَلَيْهِ السَّلَامُ تَزَوَّجَ وَهُوَ وَهُوَ ابْنُ خَمْسٍ وَسِتِّينَ سَنَةً فَوُلِدَ لَهُ ابْنُهُ مَتُّوشَلَخُ، وَقَدِ اسْتَخْلَفَهُ أَبُوهُ عَلَى أَمْرِ وَلَدِهِ، وَأَمْرِ اللَّهِ، وَأَوْصَاهُ وَأَهْلَ بَيْتِهِ قَبْلَ أَنْ يُرْفَعَ. وَكَانَ إِدْرِيسُ عَلَيْهِ السَّلَامُ قَدْ أَعْلَمَهُمْ أَنَّ اللَّهَ سَوْفَ يُعَذِّبُ وَلَدَ قَابِيلَ وَمَنْ خَالَطَهُمْ، وَنَهَاهُمْ عَنْ مُخَالَطَتِهِمْ، وَقَدْ ظَلَّ الْأَمْرُ عَلَى مَا أَوْصَى بِهِ إِدْرِيسُ عَلَيْهِ السَّلَامُ إِلَى أَنْ جَاءَ صَابِي بْنُ مَتُّوشَلَخَ. وَقَدْ لمَتُّوشَلَخَ ابْنٌ اسْمُهُ لَمَّكُ وَهُوَ أَبُو نُوحٍ عَلَيْهِ السَّلَامُ. وَإِدْرِيسُ عَلَيْهِ السَّلَامُ هُوَ أَوَّلُ مَنْ أُعْطِي النُّبُوَّةَ بَعْدَ آدَمَ وَشِيثَ عَلَيْهِمَا السَّلَامُ وَهُوَ أَوَّلُ مَنْ خَطَّ بِالْقَلَمِ وَقَطَّعَ الثِّيَابَ وَخَاطَهَا، وَكَانَ فِي زَمَنِ الضَّحَّاكِ بْنِ الْأَهْنُوبِ الَّذِي يُقَالُ أَنَّهُ صَدِيقُ إِبْلِيسَ، الَّذِي كَانَ دِينُهُ دِينَ الْبَرَاهِمَةِ، فَبَقِيَ مَلِكًا لِلْأَقَالِيمِ جَمِيعًا أَلْفَ سَنَةٍ إِلَّا نِصْفَ يَوْمٍ. وَقَدْ رَفَعَ اللَّهُ تَعَالَى إِدْرِيسَ مَكَانًا عَلِيًّا وَقَدْ أَخْبَرَ النَّبِيُّ ﷺ أَنَّهُ فِي السَّمَاءِ الرَّابِعَةِ، وَقَدْ ذَكَرَ بَعْضُ أَهْلِ الْعِلْمِ أَنَّهُ رُفِعَ إِلَى السَّمَاءِ الرَّابِعَةِ وَقِيلَ: إِلَى السَّادِسَةِ ثُمَّ قُبِضَ هُنَاكَ. هَذَا وَقَدْ كَانَتْ ثَمَّةَ أَحْدَاثٌ كَثِيرَةٌ لَا يُعْلَمُ أَكْثَرُهَا فِيمَا بَيْنَ إِدْرِيسَ وَنُوحٍ عَلَيْهِمَا السَّلَامُ وَكَانَ بَيْنَهُمَا أَلْفَ سَنَةٍ.

    ✧ The Story of Idrīs ﷺ He is Khanūkh b. Yard b. Mahlāʾīl b. Qaynān b. Anūsh b. Shīth b. Ādam ﷺ. Other names have been mentioned for him, and it was said that he was called Idrīs ﷺ because he was the first to study written revelation. The scholars differed as to whether he is in the ancestral line of the Prophet ﷺ or not. The historians mention that Khanūkh b. Yard ﷺ married when he was sixty-five years old, and his son Mattūshalakḥ was born to him. His father appointed him as his successor over the affairs of his children and the command of God, and he enjoined him and his household before he was raised up. Idrīs ﷺ had informed them that God would punish the children of Qābīl and those who mingled with them, and he forbade them from mixing with them. The matter remained as Idrīs ﷺ had enjoined until Ṣābī b. Mattūshalakḥ came. Mattūshalakḥ had a son named Lammak, who is the father of Nūḥ ﷺ. Idrīs ﷺ is the first to be given prophethood after Ādam and Shīth (peace be upon them), and he is the first to write with the pen, cut garments, and sew them. He lived in the time of al-Ḍaḥḥāk b. al-Ahnūb, who is said to have been a friend of Iblīs, and whose religion was the religion of the Barāhima. He remained king over all the regions for a thousand years minus half a day. God Almighty raised Idrīs to a high place, and the Prophet ﷺ informed that he is in the fourth heaven. Some scholars mentioned that he was raised to the fourth heaven, and it was said: to the sixth, then he was taken in death there. Moreover, there were many events, most of which are unknown, between Idrīs and Nūḥ (peace be upon them), and there were a thousand years between them.

71. Tarikh (al-Tabari) 71No grade recorded

    إِدْرِيسَ عَلَيْهِ السَّلَامُ وَاسْمُهُ خَنُوخُ بْنُ يَرْدِ بْنِ مَهْلَائِيلَ بْنِ قَيْنَانَ بْنِ أَنُوشَ بْنِ شِيثِ بْنِ آدَمَ. قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: وَهُوَ إِدْرِيسُ بْنُ الْيَارْدِ بْنِ مَهْلَائِيلَ بْنِ قَيْنَانَ بْنِ الطَّاهِرِ بْنِ هَبْهَ، وَهُوَ شِيثُ بْنُ آدَمَ، وَإِنَّمَا قِيلَ لَهُ إِدْرِيسُ لِأَنَّهُ أَوَّلُ مَنْ دَرَسَ الْوَحْيَ الْمَكْتُوبَ  . و"حَنُوخُ" بِالْحَاءِ الْمُهْمَلَةِ ثُمَّ بِالْخَاءِ الْمُعْجَمَةِ، و "يَرْذُ" بِالذَّالِ الْمُعْجَمَةِ. وَرُوِيَتِ الْكَلِمَةُ الْأَوْلَى بِخَاءَيْنِ مُعْجَمَتَيْنِ، و "يَرْدُ" بِدَالٍ مُهْمَلَةٍ. وَهُوَ فِي عَمُودِ نَسَبِ رَسُولِ اللَّهِ ﷺ، عَلَى مَا ذَكَرَهُ غَيْرُ وَاحِدٍ مِنْ عُلَمَاءِ النَّسَبِ قَالَ الْبُخَارِيُّ: وَيُذْكَرُ عَنِ ابْنِ مَسْعُودٍ، وَابْنِ عَبَّاسٍ: أَنَّ إِلْيَاسَ هُوَ إِدْرِيسُ، وَاسْتَأْنَسُوا فِي ذَلِكَ بِمَا جَاءَ فِي حَدِيثِ الزُّهْرِيِّ، عَنْ أَنَسٍ فِي الْإِسْرَاءِ أَنَّهُ لَمَّا مَرَّ بِهِ عَلَيْهِ السَّلَامُ قَالَ لَهُ: مَرْحَبًا بِالْأَخِ الصَّالِحِ، وَالنَّبِيِّ الصَّالِحِ. وَلَمْ يَقُلْ كَمَا قَالَ آدَمُ وَإِبْرَاهِيمُ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ، وَالِابْنِ الصَّالِحِ. قَالُوا: فَلَوْ كَانَ فِي عَمُودِ نَسَبِهِ لَقَالَ لَهُ كَمَا قَالَا لَهُ. وَهَذَا لَا يَدُلُّ وَلَا بُدَّ عَلَى ذَلِكَ لِأَنَّهُ قَدْ لَا يَكُونُ الرَّاوِي حَفِظَهُ جَيِّدًا أَوْ لَعَلَّهُ قَالَهُ لَهُ عَلَى سَبِيلِ الْهَضْمِ وَالتَّوَاضُعِ، وَلَمْ يَنْتَصِبْ لَهُ فِي مَقَامِ الْأُبُوَّةِ، كَمَا انْتَصَبَ لِآدَمَ أَبِي الْبَشَرِ، وَإِبْرَاهِيمَ الَّذِي هُوَ خَلِيلُ الرَّحْمَنِ، وَهُوَ أَكْبَرُ أُولِي الْعَزْمِ بَعْدَ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ.

    ✧ Idrīs ﷺ His name is Khaẓūkh b. Yard b. Mahlāʾīl b. Qaynān b. Anūsh b. Shīth b. Ādam. Al-Zubayr b. Bakkār said: He is Idrīs b. al-Yārd b. Mahlāʾīl b. Qaynān b. al-Ṭāhir b. Habhah, who is Shīth b. Ādam. He was called Idrīs because he was the first to study the written revelation. "Khaẓūkh" is with an unpointed ḥāʾ then a pointed khāʾ, and "Yardh" is with a pointed dhāl. The first word is also related with two pointed khāʾs, and "Yard" with an unpointed dāl. He is in the line of descent of the Messenger of Allah ﷺ, as mentioned by more than one of the scholars of genealogy. Al-Bukhārī said: It is mentioned on the authority of Ibn Masʿūd and Ibn ʿAbbās that Ilyās is Idrīs. They found support for that in what is narrated in the ḥadīth of al-Zuhrī, from Anas, regarding the Night Journey, that when he (the Prophet) passed by him ﷺ, he said to him: "Welcome to the righteous brother and righteous prophet." He did not say as Ādam and Ibrāhīm said: "Welcome to the righteous prophet and righteous son." They said: If he had been in his line of descent, he would have said to him as they both said to him. This does not necessarily indicate that, because the narrator may not have remembered it well, or perhaps he said it to him out of humility and modesty, and did not present himself in the position of fatherhood as he did to Ādam, the father of mankind, and Ibrāhīm, who is the Friend of the Most Merciful and the greatest of the Possessors of Resolve after Muḥammad, may the blessings of Allah be upon them all.

72. Tarikh (al-Tabari) 72No grade recorded

    ثُمَّ نَكَحَ حَنُوخُ بْنُ يَرْدَ هُدَانَةَ - وَتُقَالُ أَذَانَةَ - ابْنَةَ بَاوِيلَ بْنِ مَحْوِيلَ بْنِ حَنُوخَ بْنِ قَيْنَ بْنِ آدَمَ، وَهُوَ ابْنُ خَمْسٍ وَسِتِّينَ سَنَةً، فَوَلَدَتْ لَهُ مَتُوشَلَخَ بْنَ حَنُوخَ، فَعَاشَ بَعْدَمَا وُلِدَ مَتُوشَلَخَ ثَلَاثَمِائَةِ سَنَةٍ، ثُمَّ رُفِعَ وَاسْتَخْلَفَهُ حَنُوخُ عَلَى أَمْرِ وَلَدِهِ، وَأَمْرِ اللَّهِ، وَأَوْصَاهُ وَأَهْلَ بَيْتِهِ قَبْلَ أَنْ يُرْفَعَ وَكَانَ أَوَّلَ مَنْ رَكِبَ الْبَحْرَ  ، وَمَلَكَ بِطَرِيقِ الطَّاعَةِ لِلَّهِ سُبْحَانَهُ. وَأَعْلَمَهُمْ إدريس أَنَّ اللَّهَ سَوْفَ يُعَذِّبُ وَلَدَ قَابِيلَ وَمَنْ خَالَطَهُمْ، وَنَهَاهُمْ عَنْ مُخَالَطَتِهِمْ، وَإِنَّهُ كَانَ أَوَّلَ مَنْ رَكِبَ الْخَيْلَ  لِأَنَّهُ سَلَكَ رَسْمَ أَبِيهِ حَنُوخَ فِي الْجِهَادِ، ثُمَّ نَكَحَ مَتُوشَلَخَ عَرْبَا ابْنَةَ عَزَازِيلَ بْنِ أَنُوشِيلَ بْنِ حَنُوخَ بْنِ قَيْنَ، وَهُوَ ابْنُ مِائَةِ سَنَةٍ وَسَبْعٍ وَثَلَاثِينَ سَنَةً، فَوَلَدَتْ لَهُ لَمَكَ بْنَ مَتُوشَلَخَ، فَعَاشَ بَعْدَمَا وُلِدَ لَهُ لَمَكُ سَبْعَمِائَةِ سَنَةٍ، وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ، فَكَانَ كُلُّ مَا عَاشَ مَتُوشَلَخَ تِسْعَمِائَةِ سَنَةٍ وَتِسْعَ عَشْرَةَ سَنَةً. ثُمَّ مَاتَ وَأَوْصَى إِلَى ابْنِهِ لَمَكَ فَكَانَ لَمَكُ يَعِظُ قَوْمَهُ وَيَنْهَاهُمْ عَنْ مُخَالَطَةِ وَلَدِ قَابِيلَ، فَلَمْ يَقْبَلُوا حَتَّى نَزَلَ إِلَيْهِمْ جَمِيعُ مَنْ كَانَ مَعَهُمْ فِي الْجَبَلِ. وَقِيلَ: كَانَ لِمَتُوشَلَخَ ابْنٌ آخَرُ غَيْرُ لَمَكَ يُقَالُ لَهُ صَابِي، وَبِهِ سُمِّيَ الصَّابِئُونَ. قُلْتُ: مَحْوِيلُ بِحَاءٍ مُهْمَلَةٍ، وَبَاءٍ مُعْجَمَةٍ بِاثْنَتَيْنِ مِنْ تَحْتٍ. وَقَيْنُ بِقَافٍ، وَيَاءٍ مُعْجَمَةٍ بِاثْنَتَيْنِ مِنْ تَحْتٍ. وَمَتُوشَلَخَ بِفَتْحِ الْمِيمِ، وَبِالتَّاءِ الْمُعْجَمَةِ بِاثْنَتَيْنِ مِنْ فَوْقٍ، وَالشِّينِ الْمُعْجَمَةِ، وَبِحَاءٍ مُهْمَلَةٍ، وَقِيلَ خَاءٍ مُعْجَمَةٍ. وَنَكَحَ لَمَكُ بْنُ مَتُوشَلَخَ قِينُوشَ ابْنَةَ بِرَاكِيلَ بْنِ مَحْوِيلَ بْنِ حَنُوخَ بْنِ قَيْنَ، وَهُوَ ابْنُ مِائَةِ سَنَةٍ وَسَبْعٍ وَثَمَانِينَ سَنَةً، فَوَلَدَتْ لَهُ نُوحَ بْنَ لَمَكَ، وَهُوَ النَّبِيُّ، فَعَاشَ لَمَكُ بَعْدَ مَوْلِدِ نُوحٍ خَمْسَمِائَةِ سَنَةٍ وَخَمْسًا وَتِسْعِينَ سَنَةً وَوُلِدَ لَهُ بَنُونَ وَبَنَاتٌ ثُمَّ مَاتَ. وَنَكَحَ نُوحُ بْنُ لَمَكَ عِزْرَةَ بِنْتَ بِرَاكِيلَ بْنِ مَحْوِيلَ بْنِ حَنُوخَ بْنِ قَيْنَ، وَهُوَ ابْنُ خَمْسِمِائَةِ سَنَةٍ، فَوَلَدَتْ لَهُ وَلَدَهُ سَامًا، وَحَامًا، وَيَافِثَ بَنِي نُوحٍ. وَكَانَ مَوْلِدُ نُوحٍ  بَعْدَ مَوْتِ آدَمَ بِمِائَةِ سَنَةٍ وَسِتٍّ وَعِشْرِينَ سَنَةً، وَلَمَّا أَدْرَكَ قَالَ لَهُ أَبُوهُ لَمَكُ: قَدْ عَلِمْتَ أَنَّهُ لَمْ يَبْقَ فِي هَذَا الْجَبَلِ غَيْرُنَا فَلَا تَسْتَوْحِشْ وَلَا تَتَّبِعِ الْأُمَّةَ الْخَاطِئَةَ. وَقَالَ ابْنُ عَبَّاسٍ فَوَلَدَ لَمَكَ نُوحًا، وَكَانَ لَهُ يَوْمَ وُلِدَ نُوحٌ اثْنَتَانِ وَثَمَانُونَ سَنَةً

    ✧ Then Ḥanūkh b. Yarda married Hūdānah—also called Adhānah—daughter of Bāwīl b. Maḥwīl b. Ḥanūkh b. Qayn b. Ādam, when he was sixty-five years old, and she bore him Matūshalakḥ b. Ḥanūkh. He lived three hundred years after Matūshalakḥ was born, then he was raised up, and Ḥanūkh appointed him as his successor over the affairs of his children and the command of God. He enjoined him and his household before he was raised up. He was the first to ride the sea, and he ruled by way of obedience to God, glorified be He. Idrīs informed them that God would punish the children of Qābīl and those who mingled with them, and he forbade them from mingling with them. He was the first to ride horses, because he followed the way of his father Ḥanūkh in striving. Then Matūshalakḥ married ʿArbā daughter of ʿAzāzīl b. Anūshīl b. Ḥanūkh b. Qayn, when he was one hundred and thirty-seven years old, and she bore him Lamak b. Matūshalakḥ. He lived seven hundred years after Lamak was born to him, and sons and daughters were born to him. Thus the entire lifespan of Matūshalakḥ was nine hundred and nineteen years. Then he died and enjoined his son Lamak. Lamak would admonish his people and forbid them from mingling with the children of Qābīl, but they did not accept until all those who were with them descended to them from the mountain. It is said that Matūshalakḥ had another son besides Lamak called Ṣābī, and after him the Ṣābiʾūn were named. I say: Maḥwīl is with an undotted ḥ, and a dotted b with two dots underneath. Qayn is with a q, and a dotted y with two dots underneath. Matūshalakḥ is with a fatḥah on the m, a dotted t with two dots above, a dotted sh, and an undotted ḥ—or, it is said, a dotted kh. Lamak b. Matūshalakḥ married Qīnūsh daughter of Birākīl b. Maḥwīl b. Ḥanūkh b. Qayn, when he was one hundred and eighty-seven years old, and she bore him Nūḥ b. Lamak, the prophet. Lamak lived five hundred and ninety-five years after the birth of Nūḥ, and sons and daughters were born to him, then he died. Nūḥ b. Lamak married ʿIzrah daughter of Birākīl b. Maḥwīl b. Ḥanūkh b. Qayn, when he was five hundred years old, and she bore him his sons Sām, Ḥām, and Yāfith, the sons of Nūḥ. The birth of Nūḥ was one hundred and twenty-six years after the death of Ādam. When he came of age, his father Lamak said to him: “You know that none remain on this mountain except us, so do not feel lonely and do not follow the sinful nation.” Ibn ʿAbbās said: Lamak begot Nūḥ, and he was eighty-two years old on the day Nūḥ was born.

73. Tarikh (al-Tabari) 73No grade recorded

    كَانَ إدريس أَوَّلَ بَنِي آدَمَ أَعْطِيَ النُّبُوَّةَ بَعْدَ آدَمَ وَشِيثَ عَلَيْهِمَا السَّلَامُ، وَذَكَرَ ابْنُ إِسْحَاقَ أَنَّهُ أَوَّلُ مَنْ خَطَّ بِالْقَلَمِ  ، وَقَطَعَ الثِّيَابَ وَخَاطَهَا وَقَدْ قَالَ طَائِفَةٌ مِنَ النَّاسِ: إِنَّهُ الْمُشَارُ إِلَيْهِ فِي حَدِيثِ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِيِّ لَمَّا سَأَلَ رَسُولَ اللَّهِ ﷺ عَنِ الْخَطِّ بِالرَّمْلِ فَقَالَ: إِنَّهُ كَانَ نَبِيٌّ يَخُطُّ بِهِ فَمَنْ وَافَقَ خَطَّهُ فَذَاكَ. وَيَزْعُمُ كَثِيرٌ مِنْ عُلَمَاءِ التَّسْيِيرِ وَالْأَحْكَامِ: أَنَّهُ أَوَّلُ مَنْ تَكَلَّمَ فِي ذَلِكَ، وَيُسَمُّونَهُ هَرْمَسَ الْهَرَامِسَةِ، وَيَكْذِبُونَ عَلَيْهِ أَشْيَاءَ كَثِيرَةً، كَمَا كَذَبُوا عَلَى غَيْرِهِ مِنَ الْأَنْبِيَاءِ وَالْعُلَمَاءِ وَالْحُكَمَاءِ وَالْأَوْلِيَاءِ. وَزَعَمَ ابْنُ إِسْحَاقَ أَنَّ إِدْرِيسَ أَوَّلُ نَبِيٍّ أُعْطِيَ النُّبُوَّةَ  . وَقَدْ رَوَى أَبُو ذَرٍّ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "أَرْبَعٌ مِنَ الرُّسُلِ سِرْيَانِيُّونَ: آَدَمُ، وَشِيثٌ، وَأَخْنُوخُ وَهُوَ إِدْرِيسُ، وَنُوحٌ". وَقَالَ عُلَمَاءُ السِّيَرِ: نَبَّأَ اللَّهُ تَعَالَى إِدْرِيسَ فِي حَيَاةِ آدَمَ، وَقَدْ مَضَى مِنْ عُمْرِ آدَمَ سِتُّمِائَةٍ وَاثْنَتَانِ وَعِشْرُونَ سَنَةً، وَأَنْزَلَ عَلَيْهِ ثَلَاثُونَ صَحِيفَةً فَدَعَا قَوْمَهُ وَوَعَظَهُمْ وَأَمَرَهُمْ بِطَاعَةِ اللَّهِ وَمُخَالَفَةِ الشَّيْطَانِ، وَأَنْ لَا يُلَامِسُوا أَوْلَادَ قَابِيلَ، فَخَالَفُوا، فَجَاهَدَهُمْ وَسَبَى مِنْهُمْ وَاسْتَرَقَّ.

    ✧ Idrīs was the first of the children of Ādam to be given prophethood after Ādam and Shīth (peace be upon them). Ibn Isḥāq mentioned that he was the first to write with the pen, and to cut and sew garments. A group of people said that he is the one referred to in the ḥadīth of Muʿāwiyah b. al-Ḥakam al-Sulamī when he asked the Messenger of Allah ﷺ about divination by drawing lines in the sand, and he said: “There was a prophet who drew lines; whoever’s drawing agrees with his, then that is it.” Many scholars of astronomy and judicial astrology claim that he was the first to speak about that, and they call him Hermes of the Hermeses, and they fabricate against him many things, just as they fabricated against other prophets, scholars, sages, and saints. Ibn Isḥāq claimed that Idrīs was the first prophet to be given prophethood. Abū Dharr narrated from the Prophet ﷺ that he said: “Four of the messengers were Syriac: Ādam, Shīth, Akhnūkh—who is Idrīs—and Nūḥ.” The scholars of biography said: Allah Almighty made Idrīs a prophet during the lifetime of Ādam, when six hundred and twenty-two years of Ādam’s life had passed. He revealed to him thirty scrolls. He called his people, admonished them, commanded them to obey Allah and to oppose Satan, and not to have contact with the children of Qābīl. But they disobeyed, so he fought against them, took captives from among them, and enslaved them.

74. Tarikh (al-Tabari) 74No grade recorded

    الْأَحْدَاثِ الَّتِي كَانَتْ فِي زَمَنِ إِدْرِيسَ عَلَيْهِ السَّلَامُ   مِنْهَا أَنَّهُ مَلَكَ الدُّنْيَا كُلَّهَا فِي عَهْدِ إِدْرِيسَ بِيَوَرَاسِبَ، وَيُقَالُ: بُورَاسِبُ، وَهُوَ الضَّحَّاكُ بْنُ الْأَهْنُوبِ، وَهُوَ صَدِيقُ إِبْلِيسَ، قَبَّلَ إِدْرِيسُ ظَهْرَهُ، وَظَهَرَتْ فِي مَنْكِبِهِ حِيتَانٌ، وَكَانَ دِينُهُ دِينَ الْبَرَاهِمَةِ، فَبَقِيَ مَلِكًا لِلْأَقَالِيمِ جَمِيعًا أَلْفَ سَنَةٍ إِلَّا نِصْفَ يَوْمٍ.

    ✧ Among the events that occurred during the time of Idrīs ﷺ: Among them is that the entire world was ruled during the era of Idrīs by Biyūrāsb, and it is said: Būrāsb, who is al-Ḍaḥḥāk b. al-Ahnūb, and he was a friend of Iblīs. Idrīs kissed his back, and two snakes appeared on his shoulder. His religion was the religion of the Brahmans. He remained king over all the regions for a thousand years less half a day.

75. Tarikh (al-Tabari) 75No grade recorded

    قَالَ اللَّهُ تَعَالَى: وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا وَرَفَعْنَاهُ مَكَانًا عَلِيًّا [ مَرْيَمَ: 56 - 57 ]. فَإِدْرِيسُ عَلَيْهِ السَّلَامُ قَدْ أَثْنَى اللَّهُ عَلَيْهِ، وَوَصَفَهُ بِالنُّبُوَّةِ وَالصِّدِّيقِيَّةِ وَقَوْلُهُ تَعَالَى: وَرَفَعْنَاهُ مَكَانًا عَلِيًّا  . هُوَ كَمَا ثَبَتَ فِي الصَّحِيحَيْنِ فِي حَدِيثِ الْإِسْرَاءِ أَنَّ رَسُولَ اللَّهِ ﷺ مَرَّ بِهِ وَهُوَ فِي السَّمَاءِ الرَّابِعَةِ، وعَنْ هِلَالِ بْنِ يَسَافٍ قَالَ: سَأَلَ ابْنُ عَبَّاسٍ كَعْبًا، وَأَنَا حَاضِرٌ، فَقَالَ لَهُ: مَا قَوْلُ اللَّهِ تَعَالَى لِإِدْرِيسَ: وَرَفَعْنَاهُ مَكَانًا عَلِيًّا ؟ قَالَ كَعْبٌ: أَمَّا إِدْرِيسُ فَإِنَّ اللَّهَ أَوْحَى إِلَيْهِ أَنِّي أَرْفَعُ لَكَ كُلَّ يَوْمٍ مِثْلَ جَمِيعِ عَمَلِ بَنِي آدَمَ لَعَلَّهُ مِنْ أَهْلِ زَمَانِهِ، فَأَحَبَّ أَنْ يَزْدَادَ عَمَلًا، فَأَتَاهُ خَلِيلٌ لَهُ مِنَ الْمَلَائِكَةِ، فَقَالَ: إِنِ اللَّهَ أَوْحَى إِلَيَّ كَذَا وَكَذَا، فَكَلِّمْ مَلَكَ الْمَوْتِ فَلْيُؤَخِّرْنِي حَتَّى أَزْدَادَ عَمَلًا فَحَمَلَهُ بَيْنَ جَنَاحَيْهِ، ثُمَّ صَعِدَ بِهِ إِلَى السَّمَاءِ، فَلَمَّا كَانَ فِي السَّمَاءِ الرَّابِعَةِ تَلَقَّاهُ مَلَكُ الْمَوْتِ مُنْحَدِرًا فَكَلَّمَ مَلَكَ الْمَوْتِ فِي الَّذِي كَلَّمَهُ فِيهِ إِدْرِيسُ، فَقَالَ: وَأَيْنَ إِدْرِيسُ ؟ قَالَ: هُوَ ذَا عَلَى ظَهْرِي. فَقَالَ مَلَكُ الْمَوْتِ: فَالْعَجَبُ بُعِثْتُ وَقِيلَ لِي: اقْبِضْ رُوحَ إِدْرِيسَ فِي السَّمَاءِ الرَّابِعَةِ. فَجَعَلْتُ أَقُولُ: كَيْفَ أَقْبِضُ رُوحَهُ فِي السَّمَاءِ الرَّابِعَةِ وَهُوَ فِي الْأَرْضِ ! فَقَبَضَ رُوحَهُ هُنَاكَ، فَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ: وَرَفَعْنَاهُ مَكَانًا عَلِيًّا. وَرَوَاهُ ابْنُ أَبِي حَاتِمٍ عِنْدَ تَفْسِيرِهَا وَعِنْدَهُ. فَقَالَ لِذَلِكَ الْمَلَكِ: سَلْ لِي مَلَكَ الْمَوْتِ كَمْ بَقِيَ مِنْ عُمُرِي ؟ فَسَأَلَهُ وَهُوَ مَعَهُ كَمْ بَقِيَ مِنْ عُمُرِهِ، فَقَالَ: لَا أَدْرِي حَتَّى أَنْظُرَ. فَنَظَرَ فَقَالَ: إِنَّكَ لِتَسْأَلُنِي عَنْ رَجُلٍ مَا بَقِيَ مِنْ عُمُرِهِ إِلَّا طَرْفَةُ عَيْنٍ. فَنَظَرَ الْمَلَكُ إِلَى تَحْتِ جَنَاحِهِ إِلَى إِدْرِيسَ فَإِذَا هُوَ قَدْ قُبِضَ وَهُوَ لَا يَشْعُرُ، وَهَذَا مِنَ الْإِسْرَائِيلِيَّاتِ، وَفِي بَعْضِهِ نَكَارَةٌ، وَقَوْلُ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ فِي قَوْلِهِ: وَرَفَعْنَاهُ مَكَانًا عَلِيًّا. قَالَ: إِدْرِيسُ رُفِعَ وَلَمْ يَمُتْ، كَمَا رُفِعَ عِيسَى. إِنْ أَرَادَ أَنَّهُ لَمْ يَمُتْ إِلَى الْآنِ فَفِي هَذَا نَظَرٌ. وَإِنْ أَرَادَ أَنَّهُ رُفِعَ حَيًّا إِلَى السَّمَاءِ، ثُمَّ قُبِضَ هُنَاكَ فَلَا يُنَافِي مَا تَقَدَّمَ عَنْ كَعْبِ الْأَحْبَارِ، وَاللَّهُ أَعْلَمُ. وَقَالَ الْعَوْفِيُّ: عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ: وَرَفَعْنَاهُ مَكَانًا عَلِيًّا. قَالَ: رُفِعَ إِلَى السَّمَاءِ السَّادِسَةِ فَمَاتَ بِهَا. وَهَكَذَا قَالَ الضَّحَّاكُ، وَالْحَدِيثُ الْمُتَّفَقُ عَلَيْهِ مِنْ أَنَّهُ فِي السَّمَاءِ الرَّابِعَةِ أَصَحُّ، وَهُوَ قَوْلُ مُجَاهِدٍ، وَغَيْرُ وَاحِدٍ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: وَرَفَعْنَاهُ مَكَانًا عَلِيًّا. قَالَ: إِلَى الْجَنَّةِ. وَقَالَ قَائِلُونَ: رُفِعَ فِي حَيَاةِ أَبِيهِ يَرْدُ بْنُ مَهْلَائِيلَ، وَاللَّهُ أَعْلَمُ. سن إدريس عليه السلام حين رفعه وَرُفِعَ إِدْرِيسُ وَهُوَ ابْنُ ثَلَاثِمِائَةٍ وَخَمْسٍ وَسِتِّينَ سَنَةً، وَأَبُوهُ حَيٌّ، فَعَاشَ أَبُوهُ بَعْدَ ارْتِفَاعِهِ مِائَةً وَخَمْسًا وَثَلَاثِينَ سَنَةً. قَالَ زَيْدُ بْنُ أَسْلَمَ: كَانَ يَصْعَدُ لِإِدْرِيسَ مِنَ الْعَمَلِ مِثْلُ مَا يَصْعَدُ لِجَمِيعِ بَنِي آدَمَ، فَجَاءَهُ مَلَكٌ فَاسْتَأْذَنَ اللَّهَ فِي جَلْسَةٍ، فَأَذِنَ لَهُ فَهَبَطَ إِلَيْهِ فِي صُورَةِ آدَمِيٍّ، وَكَانَ يَسْجُدُ، فَلَمَّا عَرَفَهُ، قَالَ: إِنِّي أَسْأَلُكَ حَاجَةً، قَالَ: مَا هِيَ؟ قَالَ: تُذِيقُنِي الْمَوْتَ فَلَعَلِّي أَعْلَمُ مَا شِدَّتَهُ فَأَكُونُ لَهُ أَشَدَّ اسْتِعْدَادًا، فَأَوْحَى اللَّهُ إِلَيْهِ أَنِ اقْبِضْ رُوحَهُ سَاعَةً ثُمَّ أَرْسِلْهُ، فَفَعَلَ، ثُمَّ قَالَ: كَيْفَ رَأَيْتَ؟ قَالَ: أَشَدُّ مَا بَلَغَنِي عَنْهُ، وَإِنِّي أُحِبُّ أَنْ تُرَيْنِي النَّارَ، قَالَ: فَحَمَلَهُ وَأَرَاهُ إِيَّاهَا، قَالَ: إِنِّي أُحِبُّ أَنْ تُرَيْنِي الْجَنَّةَ، فَأَرَاهُ إِيَّاهَا، فَلَمَّا دَخَلَهَا وَطَافَ فِيهَا، قَالَ لَهُ مَلَكُ الْمَوْتِ: اخْرُجْ، فَقَالَ: وَاللَّهِ لَا أَخْرُجُ حَتَّى يَكُونَ اللَّهُ تَعَالَى يُخْرِجُنِي، فَبَعَثَ اللَّهُ مَلَكًا يَحْكُمُ بَيْنَهُمَا، فَقَالَ: مَا تَقُولُ يَا مَلَكَ الْمَوْتَ، فَقَصَّ عَلَيْهِ مَا جَرَى، فَقَالَ: مَا تَقُولُ يَا إِدْرِيسُ، قَالَ: إِنَّ اللَّهَ تَعَالَى قَالَ: كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَقَدْ ذُقْتُهُ، وَقَالَ: وَإِنْ مِنْكُمْ إِلا وَارِدُهَا وَقَدْ وَرَدْتُهَا. وَقَالَ لِأَهْلِ الْجَنَّةِ وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ. فَوَ اللَّهِ لَا أَخْرُجُ حَتَّى يَكُونَ اللَّهُ يُخْرِجُنِي، فَسَمِعَ هَاتِفًا مِنْ فَوْقِهِ يَقُولُ: بِإِذْنِي دَخَلَ وَبِأَمْرِي فَعَلَ، فَخَلِّ سَبِيلَهُ. فَإِنْ قِيلَ: أَيْنَ هَذِهِ الْآيَاتُ لِإِدْرِيسَ ؟ فَالْجَوَابُ: إِنَّ اللَّهَ أَعْلَمُ بِوُجُوبِ الْوُرُودِ، وَامْتِنَاعِ الْخُرُوجِ مِنَ الْجَنَّةِ وَغَيْرِ ذَلِكَ فَقَالَهُ.

    ✧ Allah Almighty said: "And mention in the Book Idrīs. Indeed, he was a man of truth and a prophet. And We raised him to a high station" [Maryam: 56-57]. So Idrīs ﷺ was praised by Allah, and He described him with prophethood and truthfulness. His saying, Almighty: "And We raised him to a high station" is as is established in the two Ṣaḥīḥs in the ḥadīth of the night journey: that the Messenger of Allah ﷺ passed by him while he was in the fourth heaven. And on the authority of Hilāl b. Yasāf, he said: Ibn ʿAbbās asked Kaʿb, while I was present, and said to him: What is Allah's saying, Almighty, regarding Idrīs: "And We raised him to a high station"? Kaʿb said: As for Idrīs, Allah revealed to him: "I raise for you every day the equivalent of all the deeds of the children of Adam"—perhaps meaning of the people of his time. So he wished to increase in deeds. Then a friend of his from among the angels came to him, and he said: "Allah revealed to me such-and-such, so speak to the Angel of Death to delay me so that I may increase in deeds." So he carried him between his wings, then ascended with him to the heaven. When he was in the fourth heaven, the Angel of Death met him descending, and he spoke to the Angel of Death about what Idrīs had asked him to say. He said: "And where is Idrīs?" He said: "He is here, on my back." The Angel of Death said: "How astonishing! I was sent and told: 'Take the soul of Idrīs in the fourth heaven.' I kept saying: 'How can I take his soul in the fourth heaven when he is on earth?'" So he took his soul there. That is Allah's saying, Mighty and Majestic: "And We raised him to a high station." Ibn Abī Ḥātim narrated it in his commentary on this verse, and with him there is: He said to that angel: "Ask the Angel of Death for me how much of my life remains." So he asked him, while he was with him, how much of his life remained. He said: "I do not know until I look." So he looked and said: "You ask me about a man of whose life there remains only the blink of an eye." Then the angel looked beneath his wing at Idrīs, and behold, he had been taken while he was unaware. This is from the Isra'iliyyat, and in some of it there is something objectionable. And the saying of Ibn Abī Najīḥ, on the authority of Mujāhid, regarding His saying: "And We raised him to a high station": He said: Idrīs was raised and did not die, just as ʿĪsā was raised. If he means that he did not die until now, then there is something questionable in this. If he means that he was raised alive to heaven, then his soul was taken there, then it does not contradict what was mentioned earlier from Kaʿb al-Aḥbār. And Allah knows best. Al-ʿAwfī said: On the authority of Ibn ʿAbbās regarding His saying: "And We raised him to a high station": He said: He was raised to the sixth heaven and died there. Likewise said al-Ḍaḥḥāk. But the ḥadīth agreed upon [by al-Bukhārī and Muslim] that he was in the fourth heaven is more authentic, and it is the saying of Mujāhid and more than one. Al-Ḥasan al-Baṣrī said: "And We raised him to a high station": He said: To Paradise. Others said: He was raised during the lifetime of his father, Yarid b. Mahlāʾīl. And Allah knows best. The age of Idrīs ﷺ when he was raised: Idrīs was raised when he was three hundred and sixty-five years old, and his father was alive. His father lived after his raising for one hundred and thirty-five years. Zayd b. Aslam said: There used to ascend for Idrīs of deeds the like of what ascended for all the children of Adam. An angel came to him and sought permission from Allah for a visit, and He permitted him. So he descended to him in the form of a human, and he [Idrīs] was prostrating. When he recognized him, he said: "I ask you for a need." He said: "What is it?" He said: "Make me taste death, so that perhaps I may know its severity and be more prepared for it." So Allah revealed to him: "Take his soul for an hour, then return him." So he did. Then he said: "How did you find it?" He said: "More severe than what has reached me about it. And I would like you to show me the Fire." He said: So he carried him and showed it to him. He said: "I would like you to show me Paradise." So he showed it to him. When he entered it and wandered in it, the Angel of Death said to him: "Leave." He said: "By Allah, I will not leave until Allah Almighty makes me leave." So Allah sent an angel to judge between them. He said: "What do you say, O Angel of Death?" So he related to him what had happened. Then he said: "What do you say, O Idrīs?" He said: "Allah Almighty said: 'Every soul will taste death' [Āl ʿImrān: 185], and I have tasted it. And He said: 'And there is none of you except he will come to it' [Maryam: 71], and I have come to it. And He said to the people of Paradise: 'And they will not be expelled from it' [al-Ḥijr: 48]. So by Allah, I will not leave until Allah makes me leave." Then he heard a caller from above him saying: "By My permission he entered, and by My command he acted, so let him go." If it is said: Where are these verses regarding Idrīs? The answer: Allah knows best about the necessity of the coming, the impossibility of leaving Paradise, and other such matters, so he said it.

76. Tarikh (al-Tabari) 76No grade recorded

    رَوَى عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الأُولَى  ، قَالَ: كَانَ فِيمَا بَيْنَ نُوحٍ وَإِدْرِيسَ، وَكَانَتْ أَلْفَ سَنَةٍ، وَإِنَّ بَطْنَيْنِ مِنْ وَلَدِ آدَمَ، كَانَ أَحَدُهُمَا يَسْكُنُ السَّهْلَ، وَالْآخَرُ يَسْكُنُ الْجِبَالَ، وَكَانَ رِجَالُ الْجِبَالِ صِبَاحًا وَفِي النِّسَاءِ دَمَامَةٌ، وَكَانَ نِسَاءُ السَّهْلِ صِبَاحًا وَفِي الرِّجَالِ دَمَامَةٌ، وَأَتَى إِبْلِيسُ رَجُلًا مِنْ أَهْلِ السَّهْلِ فِي صُورَةِ غُلَامٍ، فَآجَرَ نَفْسَهُ مِنْهُ، وَكَانَ إِبْلِيسُ يَخْدِمُهُ، فَأَخَذَ إِبْلِيسُ مِثْلَ هَذَا الَّذِي يُزَمِّرُ فِيهِ الرِّعَاءُ، فَجَاءَ فِيهِ بِصَوْتٍ لَمْ يَسْمَعِ النَّاسُ مِثْلَهُ، [فَبَلَغَ ذَلِكَ مَنْ حَوْلَهُمْ]، فَانْتَابُوهُمْ يَسْمَعُونَ إِلَيْهِ، [وَاتَّخَذُوا عِيدًا يَجْتَمِعُونَ إِلَيْهِ فِي السَّنَةِ]، فَتَتَبَرَّجَ النِّسَاءُ لِلرِّجَالِ. [قَالَ: وَيَنْزِلُ الرِّجَالُ لَهُنَّ. وَإِنَّ رَجُلًا مِنْ أَهْلِ الْجَبَلِ هَجَمَ عَلَيْهِمْ وَهُمْ فِي عِيدِهِمْ ذَلِكَ، فَرَأَى النِّسَاءَ وَصَبَاحَتِهِنَّ، فَأَتَى أَصْحَابَهُ فَأَخْبَرَهُمْ بِذَلِكَ]، ثُمَّ تَحَوَّلُوا [إِلَيْهِنَّ]، فَنَزَلُوا مَعَهُنَّ، فَظَهَرَتِ الْفَاحِشَةُ [فِيهِنَّ]، فَهُوَ قَوْلُهُ تَعَالَى: وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الأُولَى. وَقَدْ كَانَتْ أَحْدَاثٌ كَثِيرَةٌ وَقُرُونٌ بَيْنَ آدَمَ وَنُوحٌ لَا يُعْلَمُ أَكْثَرُهَا. وَرَوَى أَبُو أُمَامَةَ أَنَّ رَجُلًا سَأَلَ رَسُولُ اللَّهِ ﷺ: كَمْ كَانَ بَيْنَ آدَمَ وَنُوحٍ ؟ قَالَ: "عَشَرَةُ قُرُونٍ". الاختلاف في ترتيب القرون بين آدم ونوح قَالَ الشَّيْخُ الْإِمَامُ أَبُو الْفَرَجِ: وَقَدِ اخْتُلِفَ فِي تَرْتِيبِ هَذِهِ الْقُرُونِ وَالْأَحْدَاثِ الْكَائِنَةِ فِيهَا. فَمِنْ ذَلِكَ: أَنَّ قَوْمًا قَالُوا: مَلَكَ طَهْمُرْثُ، وَيُقَالُ: طَهْمُورَبُ، بِالْبَاءِ، كَذَلِكَ ضَبَطَ أَبُو الْحُسَيْنِ ابْنُ الْمُنَادِي. وَيُقَالُ: طَهُومَرْتُ، وَهُوَ مِنْ وَلَدِ أُوشَنْجَ، وَبَيْنَهُمَا عِدَّةُ آبَاءٍ، فَسَلَكَ طَرِيقَ جَدِّهِ، وَمَلَكَ الْأَقَالِيمَ كُلَّهَا، وَبَنَى الْمَوْضِعَ الَّذِي جَدَّدَهُ بَعْدَ ذَلِكَ شَابُورُ مَلِكُ فَارِسَ، وَنَزَّلَهُ، وَنَفَى الْأَشْرَارَ، وَهُوَ أَوَّلُ مَنْ كَتَبَ بِالْفَارِسِيَّةِ  ، وَاتَّخَذَ الْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ، وَالْكِلَابَ لِحِفْظِ الْمَوَاشِي، وَاسْتَمَرَّتْ أَحْوَالُهُ عَلَى الصَّلَاحِ. ثُمَّ مَلَكَ أَخُوهُ جَمِ الشِّيذُ، وَتَفْسِيرُهُ سَدَّ الشُّعَاعَ، سُمِّيَ بِذَلِكَ لِأَنَّهُ كَانَ جَمِيلًا وَضِيئًا، فَمَلَكَ الْأَقَالِيمَ، وَسَلَكَ السِّيرَةَ الْجَمِيلَةَ وَزَادَ فِي الْمُلْكِ بِأَنِ ابْتَدَعَ عَمَلَ السُّيُوفِ وَالسِّلَاحِ وَدَلَّ عَلَى صَنْعَةِ الْإِبْرَيْسَمِ وَالْقَزِّ وَغَيْرِهِ وَمِمَّا يُغْزَلُ. وَأَمَرَ بِنَسْجِ الثِّيَابِ وَصَبْغِهَا، و [نَحْتِ] السُّرُوجِ وَالْأَكُفِّ، [وَتَذْلِيلِ الدَّوَابِّ بِهَا]. وَصَنَّفَ النَّاسَ أَرْبَعَ طَبَقَاتٍ: طَبَقَةٌ مُقَاتِلَةٌ، وَطَبَقَةٌ كُتَّابًا، وَطَبَقَةٌ صُنَّاعًا وَحَرَّاثِينَ، وَطَبَقَةٌ خَدَمًا. وَعَمِلَ أَرْبَعَةَ خَوَاتِمَ: خَاتَمًا لِلْحَرْثِ وَالشُّرَطِ، وَكَتَبَ عَلَيْهِ الْأَنَاةَ، وَخَاتَمًا لِلْخَرَاجِ وَجِبَايَةِ الْأَمْوَالِ، وَكَتَبَ عَلَيْهِ الْعِمَارَةَ. وَخَاتَمًا لِلْبَرِيدِ، وَكَتَبَ عَلَيْهِ الرَّخَاءَ. وَخَاتَمًا لِلْمَظَالِمِ، وَكَتَبَ عَلَيْهِ الْعَدْلَ، فَبَقِيَتْ هَذِهِ الرُّسُومُ فِي مُلُوكِ الْفَرَسِ إِلَى أَنْ جَاءَ الْإِسْلَامُ. وَأَلْزَمَ مَنْ غَلَبَهُ مِنْ أَهْلِ الْفَسَادِ بِالْأَعْمَالِ الصَّعْبَةِ مِنْ قَطْعِ الصُّخُورِ مِنَ الْجِبَالِ، وَعَمِلِ الرُّخَامِ وَالْجِصِّ وَالْبِنَاءِ وَالْكِلْسِ وَالْحَمَّامَاتِ. وَأَخْرَجَ مِنَ الْبِحَارِ وَالْجِبَالِ وَالْمَعَادِنِ وَالْفَلَوَاتِ كُلَّ مَا يَنْتَفِعُ بِهِ النَّاسُ مِنَ الذَّهَبِ وَالْفِضَّةِ وَمَا يُذَابُ مِنَ الْجَوَاهِرِ وَأَنْوَاعِ الطِّيبِ وَالْأَدْوِيَةِ، وَأَحْدَثَ النَّوْرُوزَ فَجَعَلَهُ عِيدًا. ثُمَّ إِنَّهُ بَطِرَ وَجَمَعَ الْخَلْقَ فَأَخْبَرَهُمْ أَنَّهُ مَالِكُهُمْ وَالدَّافِعُ عَنْهُمْ بِقُوَّتِهِ الْهَرَمَ وَالسَّقَمَ وَالْمَوْتَ، وَجَحَدَ إِحْسَانَ اللَّهِ إِلَيْهِ، وَادَّعَى الرُّبُوبِيَّةَ. فَأَحَسَّ بِذَلِكَ الْمَلِكُ بَيُورَاسِبَ الَّذِي يُسَمَّى الضَّحَّاكَ، وَهُوَ مِنْ وَلَدِ جِيُومَرْثَ، وَيَزْعُمُ قَوْمٌ أَنَّ جَمَ الشِّيذِ زَوَّجَ أُخْتَهُ بَعْضَ أَشْرَافِ أَهْلِ بَيْتٍ، فَوَلَدَتْ لَهُ الْحَكَمَ فَانْتَدَبَ إِلَى جَمٍ بِنَفْسِهِ، فَهَرَبَ مِنْهُ، ثُمَّ ظَفِرَ بِهِ الضَّحَّاكُ فَامْتَلَخَ أَمْعَاءَهُ وَنَشَرَهُ بِمِنْشَارٍ. وَقَدْ رُوِّينَا عَنْ وَهْبِ بْنِ مُنَبِّهٍ قِصَّةً تُشْبِهُ أَنْ تَكُونَ قِصَّةَ جَمٍ لَوْلَا أَنَّ فِيهَا ذِكْرُ نَصْرَ، وَبَيْنَ جَمٍ وَنَصْرَ بَوْنٌ بَعِيدٌ، إِلَّا أَنْ يَكُونَ الضَّحَّاكُ سُمِّيَ بِذَلِكَ الزَّمَانِ بُخْتَ نَصَّرَ. وعن عَبْدُ الصَّمَدِ بْنُ مَعْقِلٍ، قَالَ: سَمِعْتُ وَهْبًا يَقُولُ: إِنَّ رَجُلَا مَلِكٍ وَهُوَ شَابٌّ، فَقَالَ: إِنِّي لِأَجِدَ لِلْمُلْكِ لَذَّةً، وَلَا أَدْرِي أَكَذَلِكَ يَجِدُ النَّاسُ الْمُلْكَ أَمْ أَنَا أَجِدُهُ مِنْ بَيْنِهِمْ؟ فَقِيلَ: بَلِ الْمُلْكُ كَذَلِكَ، فَقَالَ: مَا الَّذِي يُقِيمُهُ لِي؟ فَقِيلَ لَهُ: يُقِيمُهُ أَنْ تُطِيعَ اللَّهَ وَلَا تَعْصِيهِ، فَدَعَا نَاسًا مِنْ خِيَارٍ مَنْ [كَانَ] فِي مُلْكِهِ، فَقَالَ لَهُمْ: كُونُوا بِحَضْرَتِي وَفِي مَجْلِسِي، فَمَا رَأَيْتُمْ أَنَّهُ طَاعَةُ اللَّهِ فَمُرُونِي أَنْ أَعْمَلَ بِهِ، وَمَا رَأَيْتُمْ أَنَّهُ مَعْصِيَةَ اللَّهِ فَازْجُرُونِي عَنْهُ أَنْزَجِرْ، فَفَعَلَ ذَلِكَ هُوَ وَهُمْ، فَاسْتَقَامَ مُلْكُهُ أَرْبَعَمِائَةِ سَنَةٍ مُطِيعًا لِلَّهِ. ثُمَّ إِنَّ إِبْلِيسَ انْتَبَهَ لِذَلِكَ، فَقَالَ: تَرَكْتُ رَجُلًا يَعَبْدُ اللَّهِ مَلِكًا أَرْبَعَمِائَةِ [سَنَةٍ]، فَجَاءَ فَدَخَلَ عَلَيْهِ وَتَمَثَّلَ لَهُ بِرَجُلٍ، فَفَزِعَ مِنْهُ الْمَلِكُ فَقَالَ: مَنْ أَنْتَ؟ فَقَالَ إِبْلِيسُ: لَا تُرَعْ، وَلَكِنْ أَخْبَرَنِي مَنْ أَنْتَ؟ فَقَالَ الْمَلِكُ: أَنَا رَجُلٌ مِنْ بَنِي آدَمَ، فَقَالَ لَهُ إِبْلِيسُ: لَوْ كُنْتُ مِنْ بَنِي آدَمَ لَقَدْ مُتَّ كَمَا يَمُوتُ بَنُو آدَمَ، أَلَمْ تَرَ كُمْ قَدْ مَاتَ مِنَ النَّاسِ وَذَهَبَ [مِنَ] الْقُرُونِ، وَلَكِنَّكَ إِلَهٌ، فَادْعُ النَّاسَ إِلَى عِبَادَتِكَ. فَدَخَلَ ذَلِكَ فِي قَلْبِهِ، ثُمَّ صَعِدَ الْمِنْبَرَ، فَخَطَبَ النَّاسَ، فَقَالَ: يَا أَيُّهَا النَّاسُ إِنِّي [قَدْ كُنْتُ] أَخْفَيْتُ عَلَيْكُمْ أَمْرًا بَانَ لِي إِظْهَارُهُ لَكُمْ، أَتَعْلَمُونَ أَنِّي مَلَكْتُكُمْ أَرْبَعَمِائَةِ سَنَةٍ، فَلَوْ كُنْتُ مِنْ بَنِي آدَمَ لَقَدْ مُتُّ كَمَا مَاتُوا، وَلَكِنِّي إِلَهٌ فَاعْبُدُونَي فَأَرْعَشَ مَكَانَهُ، فَأَوْحَى اللَّهُ تَعَالَى إِلَى بَعْضِ مَنْ كَانَ مَعَهُ، فَقَالَ: أَخْبِرْهُ أَنِّي [قَدِ] اسْتَقَمْتُ [لَهُ] مَا اسْتَقَامَ لِي، فَارْعَوَى مِنْ طَاعَتِي إِلَى مَعْصِيَتِي فَلَمْ يَسْتَقِمْ لِي، فَبِعِزَّتِي حَلَفْتُ لَأُسَلِّطَنَّ عَلَيْهِ نَصَّرَ فَلَيَضْرِبَنَّ عُنُقَهُ، وَلَيَأْخُذَنَّ مَا فِي خِزَانَتِهِ، وَكَانَ فِي ذَلِكَ الزَّمَانِ لَا يَسْخَطُ اللَّهُ عَلَى أَحَدٍ إِلَّا سَلَطَ عَلَيْهِ نَصَّرَ فَضَرَبَ عُنُقَهُ وَأَوْقَرَ مِنْ خِزَانَتِهِ سَبْعِينَ سَفِينَةً [ذَهَبًا].

    ✧ ʿIkrimah narrated from Ibn ʿAbbās regarding His saying, exalted be He: “And do not display yourselves as [in] the former ignorance” (Q 33:33). He said: It was in the period between Nūḥ and Idrīs, and that was a thousand years. There were two branches of the children of Ādam: one dwelt in the plain, and the other dwelt in the mountains. The men of the mountains were handsome while the women were ugly, and the women of the plain were beautiful while the men were ugly. Iblīs came to a man of the people of the plain in the form of a boy, and he hired himself out to him. Iblīs served him. Then Iblīs took something like the instrument on which shepherds pipe, and he produced with it a sound the like of which the people had never heard. [News of that reached those around them], and they began to frequent them to listen to it. [They adopted a festival at which they gathered once a year], and the women displayed themselves to the men. [He said: The men came down to them. A man of the mountain people came upon them unexpectedly while they were at that festival of theirs. He saw the women and their beauty, so he went to his companions and told them about that.] Then they moved [toward them] and settled with them, and lewdness appeared [among them]. That is His saying, exalted be He: “And do not display yourselves as [in] the former ignorance.” There had been many events and generations between Ādam and Nūḥ, most of which are unknown. Abū Umāmah narrated that a man asked the Messenger of Allah ﷺ: How long was there between Ādam and Nūḥ? He said: “Ten generations.” Disagreement concerning the order of the generations between Ādam and Nūḥ The shaykh, the imam Abu al-Faraj said: There has been disagreement concerning the order of these generations and the events that occurred in them. Among that is: Some people said: Tahmūrath, also said Ṭahmūrab with bāʾ — thus vocalized by Abu al-Ḥusayn ibn al-Munādī — and also said Ṭahūmart, who was of the offspring of Ūshanaj, ruled, with several fathers between them. He followed the path of his grandfather, ruled all the provinces, built the place that Shābūr, king of Persia, later renovated and occupied, banished the wicked, and was the first to write in Persian. He acquired horses, mules, donkeys, and dogs for guarding livestock, and his affairs continued in rectitude. Then his brother Jam al-Shīdh ruled. Its interpretation is “he blocked the rays”; he was so named because he was handsome and radiant. He ruled the provinces, followed excellent conduct, and increased the kingdom by inventing the making of swords and weapons, and he taught the craft of silk, raw silk, and other things that are spun. He commanded the weaving of garments and their dyeing, and the [carving] of saddles and saddle pads, [and the taming of mounts with them]. He divided people into four classes: a fighting class, a class of scribes, a class of artisans and cultivators, and a class of servants. He made four seals: a seal for cultivation and the guards, on which he wrote “deliberateness”; a seal for the land tax and collection of funds, on which he wrote “cultivation”; a seal for the postal service, on which he wrote “prosperity”; and a seal for grievances, on which he wrote “justice.” These practices remained among the kings of Persia until Islam came. He obliged those of the corrupt whom he subdued to perform hard labor: cutting rocks from the mountains, working marble, plaster, building, quicklime, and baths. He brought forth from the seas, mountains, mines, and deserts all that people benefit from: gold, silver, meltable gemstones, kinds of perfume, and medicines. He instituted Nawrūz and made it a festival. Then he became insolent and gathered the creation and informed them that he was their master and that by his power he warded off decrepitude, sickness, and death. He denied God’s favor to him and claimed divinity. King Biyūrāsib, called al-Ḍaḥḥāk, who was of the offspring of Jiyūmarth, sensed that. Some people claim that Jam al-Shīdh married his sister to one of the nobles of a household, and she bore him al-Ḥakam, who rose against Jam himself. Jam fled from him. Then al-Ḍaḥḥāk captured him, tore out his entrails, and cut him with a saw. A story resembling the story of Jam has been narrated to us from Wahb ibn Munabbih were it not that it mentions Naṣr; but between Jam and Naṣr there is a vast gap, unless al-Ḍaḥḥāk was called Bukht Naṣṣar in that time. From ʿAbd al-Ṣamad ibn Maʿqil, who said: I heard Wahb say: A certain man became king as a young man, and he said: I find kingship pleasurable, and I do not know whether people find kingship thus, or whether I alone among them find it so. It was said: Rather kingship is thus. He said: What will maintain it for me? It was said to him: It will be maintained by your obeying God and not disobeying Him. So he summoned some of the best people who were in his kingdom and said to them: Be in my presence and at my assembly. Whatever you see to be obedience to God, command me to do it; and whatever you see to be disobedience to God, forbid me from it, and I will desist. He and they did that, and his kingship remained upright for four hundred years, in obedience to God. Then Iblīs became aware of that and said: I have left a man, a king, worshipping God for four hundred [years]. So he came and entered upon him and appeared to him as a man. The king was alarmed by him and said: Who are you? Iblīs said: Do not be afraid. But tell me who you are. The king said: I am a man of the children of Ādam. Iblīs said to him: If you were of the children of Ādam, you would have died as the children of Ādam die. Do you not see how many people have died and how many generations have passed? Rather you are a god, so call the people to worship you. That entered his heart. Then he ascended the pulpit and addressed the people, saying: O people, I [had] concealed from you a matter which it has become clear to me to reveal to you. Do you know that I have ruled over you for four hundred years? If I were of the children of Ādam, I would have died as they died. Rather I am a god, so worship me. He trembled in his place. Then God, exalted be He, revealed to one of those who were with him, saying: Tell him: I remained steadfast for him as long as he remained steadfast for Me. But he turned from obedience to Me to disobedience to Me and did not remain steadfast for Me. By My might, I swear that I shall send Naṣr against him: he shall strike his neck and take what is in his treasury. In that time, God was not angry with anyone but He sent Naṣr against him, and Naṣr struck his neck and loaded from his treasury seventy ships [of gold].

77. Tarikh (al-Tabari) 89No grade recorded

    ذِكْرُ شَيْءٍ مِنْ أَخْبَارِ نُوحٍ نَفْسِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ   قَالَ اللَّهُ تَعَالَى: إِنَّهُ كَانَ عَبْدًا شَكُورًا [ الْإِسْرَاءِ: 3 ]. قِيلَ: إِنَّهُ كَانَ يَحْمَدُ اللَّهَ عَلَى طَعَامِهِ، وَشَرَابِهِ، وَلِبَاسِهِ، وَشَأْنِهِ كُلِّهِ. وعَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ اللَّهَ لَيَرْضَى عَنِ الْعَبْدِ أَنْ يَأْكُلَ الْأَكْلَةَ فَيَحْمَدُهُ عَلَيْهَا، أَوْ يَشْرَبُ الشَّرْبَةَ فَيَحْمَدُهُ عَلَيْهَا. وَكَذَا رَوَاهُ مُسْلِمٌ، وَالتِّرْمِذِيُّ، وَالنَّسَائِيُّ مِنْ حَدِيثِ أَبِي أُسَامَةَ. وَالظَّاهِرُ أَنَّ الشَّكُورَ هُوَ الَّذِي يَعْمَلُ بِجَمِيعِ الطَّاعَاتِ الْقَلْبِيَّةِ وَالْقَوْلِيَّةِ وَالْعَمَلِيَّةِ، فَإِنَّ الشُّكْرَ يَكُونُ بِهَذَا وَبِهَذَا، كَمَا قَالَ الشَّاعِرُ: أَفَادَتْكُمُ النَّعْمَاءُ مِنِّي ثَلَاثَةً يَدِي وَلِسَانِي وَالضَّمِيرَ الْمُحَجَّبَا

    ✧ Mention of something of the reports about Nūḥ himself (peace and blessings be upon him) Allah Almighty said: Indeed he was a grateful servant [al-Isrāʾ: 3]. It was said: He used to praise Allah for his food, his drink, his clothing, and all his affairs. And on the authority of Anas b. Mālik, who said: The Messenger of Allah ﷺ said: Indeed Allah is pleased with a servant who eats a meal and praises Him for it, or drinks a drink and praises Him for it. Thus also narrated Muslim, al-Tirmidhī, and al-Nasāʾī from the ḥadīth of Abū Usāmah. The evident meaning is that the grateful one is he who performs all acts of obedience—those of the heart, of speech, and of action—for gratitude consists of this and that, as the poet said: Your bounty has conferred upon me three things: my hand, my tongue, and the veiled conscience.

78. Tarikh (al-Tabari) 90No grade recorded

    صَوْمِهِ عَلَيْهِ السَّلَامُ قَالَ الطَّبَرَانِيُّ بسنده عَنْ يَزِيدَ بْنِ رَبَاحٍ أَبِي فِرَاسٍ أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عَمْرٍو يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: صَامَ نُوحٌ الدَّهْرَ إِلَّا يَوْمَ الْفِطْرِ، وَالْأَضْحَى، وَصَامَ دَاوُدُ نِصْفَ الدَّهْرِ، وَصَامَ إِبْرَاهِيمُ ثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ صَامَ الدَّهْرَ وَأَفْطَرَ الدَّهْرَ.

    ✧ His fasting ﷺ Al-Ṭabarānī said with his chain of transmission from Yazīd b. Rabāḥ Abū Firās that he heard ʿAbd Allāh b. ʿAmr say: I heard the Messenger of God ﷺ say: Noah fasted the entire age except the day of Fiṭr and the day of Aḍḥā, and David fasted half the age, and Abraham fasted three days of every month; he fasted the age and broke the fast the age.

79. Tarikh (al-Tabari) 91No grade recorded

    حَجَّةِ نُوحٍ عَلَيْهِ السَّلَامُ   عَنِ ابْنِ عَبَّاسٍ قَالَ: حَجَّ رَسُولُ اللَّهِ ﷺ، فَلَمَّا أَتَى وَادِي عُسْفَانَ قَالَ: يَا أَبَا بَكْرٍ أَيُّ وَادٍ هَذَا ؟ قَالَ: هَذَا وَادِي عُسْفَانَ. قَالَ: لَقَدْ مَرَّ بِهَذَا الْوَادِي نُوحٌ وَهُودٌ وَإِبْرَاهِيمُ عَلَى بَكَرَاتٍ لَهُمْ حُمْرٍ خَطْمُهُمُ اللِّيفُ أَزُرُهُمُ الْعَبَاءُ، وَأَرْدِيَتُهُمُ النِّمَارُ يَحُجُّونَ الْبَيْتَ الْعَتِيقَ. فِيهِ غَرَابَةٌ.

    ✧ The Pilgrimage of Noah ﷺ On the authority of Ibn ʿAbbās, who said: The Messenger of Allah ﷺ performed the pilgrimage. When he came to the valley of ʿUsfān, he said: “O Abā Bakr, which valley is this?” He said: “This is the valley of ʿUsfān.” He said: “Noah, Hūd, and Ibrāhīm passed through this valley on their red camels, their nose-ropes of palm fiber, their lower garments of cloaks, and their upper garments of striped mantles, making pilgrimage to the Ancient House.” In it there is strangeness.

80. Tarikh (al-Tabari) 92No grade recorded

    وَصِيَّتِهِ لِوَلَدِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ   عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: كُنَّا عِنْدَ رَسُولِ اللَّهِ ﷺ فَجَاءَ رَجُلٌ مِنْ أَهْلِ الْبَادِيَةِ عَلَيْهِ جُبَّةُ سِيجَانٍ مَزْرُورَةٌ بِالدِّيبَاجِ، فَقَالَ: " أَلَا إِنَّ صَاحِبَكُمْ هَذَا قَدْ وَضَعَ كُلَّ فَارِسٍ ابْنِ فَارِسٍ " أَوْ قَالَ: " يُرِيدُ أَنْ يَضَعَ كُلَّ فَارِسٍ ابْنِ فَارِسٍ، وَرَفَعَ كُلَّ رَاعٍ بْنِ رَاعٍ ". قَالَ: فَأَخَذَ رَسُولُ اللَّهِ ﷺ بِمَجَامِعِ جُبَّتِهِ، وَقَالَ: " أَلَّا أَرَى عَلَيْكَ لِبَاسَ مَنْ لَا يَعْقِلُ ". ثُمَّ قَالَ: " إِنَّ نَبِيَّ اللَّهِ نُوحًا عَلَيْهِ السَّلَامُ لَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ لِابْنِهِ: إِنِّي قَاصٌّ عَلَيْكَ الْوَصِيَّةَ آمُرُكَ بِاثْنَتَيْنِ، وَأَنْهَاكَ عَنِ اثْنَتَيْنِ ; آمُرُكَ بِلَا إِلَهَ إِلَّا اللَّهُ، فَإِنَّ السَّمَاوَاتِ السَّبْعَ وَالْأَرَضِينَ السَّبْعَ لَوْ وُضِعَتْ فِي كِفَّةٍ، وَوُضِعَتْ لَا إِلَهَ إِلَّا اللَّهُ فِي كِفَّةٍ رَجَحَتْ بِهِنَّ لَا إِلَهَ إِلَّا اللَّهُ، وَلَوْ أَنَّ السَّمَاوَاتِ السَّبْعَ وَالْأَرَضِينَ السَّبْعَ كُنَّ حَلْقَةً مُبْهَمَةً قَصَمَتْهُنَّ لَا إِلَهَ إِلَّا اللَّهُ، وَسُبْحَانَ اللَّهِ وَبِحَمْدِهِ، فَإِنَّهَا صَلَاةُ كُلِّ شَيْءٍ، وَبِهَا يَرْزُقُ الْخَلْقُ، وَأَنْهَاكَ عَنِ الشِّرْكِ وَالْكِبْرِ ". قَالَ: قُلْتُ، أَوْ قِيلَ: يَا رَسُولَ اللَّهِ هَذَا الشِّرْكُ قَدْ عَرَفْنَاهُ، فَمَا الْكِبْرُ ؟ أَنْ يَكُونَ لِأَحَدِنَا نَعْلَانِ حَسَنَتَانِ لَهُمَا شِرَاكَانِ حَسَنَانِ ؟ قَالَ: " لَا ". قَالَ: هُوَ أَنْ يَكُونَ لِأَحَدِنَا حُلَّةٌ يَلْبَسُهَا ؟ قَالَ: " لَا ". قَالَ: هُوَ أَنْ يَكُونَ لِأَحَدِنَا دَابَّةٌ يَرْكَبُهَا ؟ قَالَ: " لَا ". قَالَ: أَفَهُوَ أَنْ يَكُونَ لِأَحَدِنَا أَصْحَابٌ يَجْلِسُونَ إِلَيْهِ ؟ قَالَ: " لَا ". قِيلَ: يَا رَسُولَ اللَّهِ فَمَا الْكِبْرُ ؟ قَالَ: " سَفَهُ الْحَقِّ وَغَمْصُ النَّاسِ ". وَهَذَا إِسْنَادٌ صَحِيحٌ، وَلَمْ يُخَرِّجُوهُ. وَيَزْعُمُ أَهْلُ الْكِتَابِ أَنَّ نُوحًا عَلَيْهِ السَّلَامُ لَمَّا رَكِبَ السَّفِينَةَ كَانَ عُمُرُهُ سِتَّمِائَةِ سَنَةٍ، وَقَدَّمْنَا عَنِ ابْنِ عَبَّاسٍ مِثْلَهُ. وَزَادَ وَعَاشَ بَعْدَ ذَلِكَ ثَلَاثَمِائَةٍ وَخَمْسِينَ سَنَةً. وَفِي هَذَا الْقَوْلِ نَظَرٌ، ثُمَّ إِنْ لَمْ يُمْكِنِ الْجَمْعُ بَيْنَهُ وَبَيْنَ دَلَالَةِ الْقُرْآنِ فَهُوَ خَطَأٌ مَحْضٌ، فَإِنَّ الْقُرْآنَ يَقْتَضِي أَنَّ نُوحًا مَكَثَ فِي قَوْمِهِ بَعْدَ الْبِعْثَةِ، وَقَبْلَ الطُّوفَانِ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا كَمَا قَالَ تَعَالَى: وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ. [ الْعَنْكَبُوتِ: 14 ] ثُمَّ اللَّهُ أَعْلَمُ كَمْ عَاشَ بَعْدَ ذَلِكَ، فَإِنْ كَانَ مَا ذُكِرَ عَنِ ابْنِ عَبَّاسٍ مَحْفُوظًا مِنْ أَنَّهُ بُعِثَ وَلَهُ أَرْبَعُمِائَةٍ وَثَمَانُونَ سَنَةً، وَأَنَّهُ عَاشَ بَعْدَ الطُّوفَانِ ثَلَاثَمِائَةٍ وَخَمْسِينَ سَنَةً فَيَكُونُ قَدْ عَاشَ عَلَى هَذَا أَلْفَ سَنَةٍ وَسَبْعَمِائَةٍ وَثَمَانِينَ سَنَةً. وَلَمَّا حَضَرَتْ نُوحًا الْوَفَاةُ قِيلَ لَهُ: كَيْفَ رَأَيْتَ الدُّنْيَا ؟ قَالَ: كَبَيْتٍ لَهُ بَابَانِ دَخَلْتُ مِنْ أَحَدِهِمَا وَخَرَجْتُ مِنَ الْآخَرِ قبر نوح وَأَمَّا قَبْرُهُ عَلَيْهِ السَّلَامُ فعَنْ عَبْدِ الرَّحْمَنِ بْنِ سَابِطٍ أَنَّ قَبْرَ نُوحٍ عَلَيْهِ السَّلَامُ بِالْمَسْجِدِ الْحَرَامِ، وَهَذَا أَقْوَى وَأَثْبَتُ مِنَ الذِّكْرِ الَّذِي يَذْكُرُهُ كَثِيرٌ مِنَ الْمُتَأَخِّرِينَ، مِنْ أَنَّهُ بِبَلْدَةٍ بِالْبِقَاعِ تُعْرَفُ الْيَوْمَ بِكَرْكِ نُوحٍ، وَهُنَاكَ جَامِعٌ قَدْ بُنِيَ بِسَبَبِ ذَلِكَ وَأُوْقِفَتْ عَلَيْهِ أَوْقَافٌ فِيمَا ذُكِرَ. وَاللَّهُ أَعْلَمُ بِالصَّوَابِ.

    ✧ His bequest to his son (peace and blessings be upon him) It is reported on the authority of ʿAbd Allāh b. ʿAmr that he said: We were with the Messenger of Allah ﷺ when a man from among the desert dwellers came, wearing a striped jubba fastened with silk brocade. He said: "Indeed, this companion of yours has placed every horseman, son of a horseman low" — or he said: "He intends to place every horseman, son of a horseman low, and elevate every shepherd, son of a shepherd." So the Messenger of Allah ﷺ seized the collar of his jubba and said: "Shall I not see upon you the clothing of one who does not understand?" Then he said: "Indeed Allah's Prophet Nūḥ ﷺ, when death approached him, said to his son: I am about to recount to you the bequest. I command you with two things and forbid you two things. I command you with 'There is no god but Allah,' for indeed were the seven heavens and the seven earths placed in one pan of a scale, and 'There is no god but Allah' placed in the other pan, 'There is no god but Allah' would outweigh them. And if the seven heavens and the seven earths were an undivided ring, 'There is no god but Allah' would break them. And with 'Glory be to Allah and with His praise,' for it is the prayer of every thing, and by it creation is granted sustenance. And I forbid you from associating partners and from pride." He said: I said, or it was said: "O Messenger of Allah, this associating partners we have come to know, but what is pride? Is it that one of us should have two fine sandals with two fine straps?" He said: "No." He said: "Is it that one of us should have a garment he wears?" He said: "No." He said: "Is it that one of us should have a mount he rides?" He said: "No." He said: "Is it that one of us should have companions who sit with him?" He said: "No." It was said: "O Messenger of Allah, then what is pride?" He said: "It is foolishly rejecting the truth and belittling people." And this is a sound chain, though they did not record it. And the People of the Book claim that Nūḥ ﷺ, when he boarded the ark, was six hundred years old. And we have already quoted the like from Ibn ʿAbbās. And he added: and after that he lived three hundred and fifty years. There is need for scrutiny in this statement. Moreover, if it cannot be reconciled with the indication of the Qurʾān, then it is sheer error, for the Qurʾān implies that Nūḥ remained among his people after being sent and before the flood for a thousand years less fifty — as the Most High says: "And We certainly sent Nūḥ to his people, and he remained among them a thousand years less fifty, and the flood seized them while they were wrongdoers." [Al-ʿAnkabūt: 14]. Then Allah knows best how long he lived after that. If what is preserved from Ibn ʿAbbās that he was sent when he was four hundred and eighty years old, and that he lived after the flood three hundred and fifty years, then on this basis he would have lived one thousand seven hundred and eighty years. And when death approached Nūḥ, it was said to him: How did you find the world? He said: Like a house with two doors; I entered from one of them and left from the other. The grave of Nūḥ. As for his grave ﷺ, it is reported on the authority of ʿAbd al-Raḥmān b. Sābiṭ that the grave of Nūḥ ﷺ is in the Sacred Mosque. And this is stronger and more established than the account mentioned by many later scholars, that it is in a town in the Bekaa known today as Kark Nūḥ, and there is a mosque built there because of that, and endowments have been assigned to it, as has been mentioned. And Allah knows best what is correct.

81. Tarikh (al-Tabari) 77No grade recorded

    قِصَّةُ نُوحٍ عَلَيْهِ السَّلَامُ هُوَ نُوحُ بْنُ لَامَكَ بْنِ مَتُّوشَلَخَ بْنِ خَنُوخَ، وَهُوَ إِدْرِيسُ بْنُ يَرْدَ بْنِ مَهْلَائِيلَ بْنِ قَيْنَنَ بْنِ أَنُوشَ بْنِ شِيثَ بْنِ آدَمَ أَبِي الْبَشَرِ عَلَيْهِ السَّلَامُ. كَانَ مَوْلِدُهُ بَعْدَ وَفَاةِ آدَمَ بِمِائَةِ سَنَةٍ وَسِتٍّ وَعِشْرِينَ سَنَةً، وَقَدِ اخْتَلَفَ الْعُلَمَاءُ كَمْ كَانَ بَيْنَ آدَمَ وَنُوحٍ بِنَاءً عَلَى تَفْسِيرِ الْقَرْنِ هَلْ هُوَ مِائَةُ سَنَةٍ أَمِ الْجِيلُ مِنَ النَّاسِ. وَقَدْ أَكْرَمَهُ اللَّهُ تَعَالَى بِالنُّبُوَّةِ وَأَرْسَلَهُ إِلَى قَوْمِهِ لَمَّا عَبَدُوا الْأَصْنَامَ وَالطَّوَاغِيتَ، وَكَانُوا قَدْ دَانُوا بِدِينِ الصَّابِئَةِ أَيْضًا، وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي سِنِّ نُوحٍ عَلَيْهِ السَّلَامُ حِينَ أَرْسَلَهُ اللَّهُ تَعَالَى إِلَى قَوْمِهِ فَقِيلَ: كَانَ ابْنَ خَمْسِينَ سَنَةً. وَقِيلَ: ابْنُ ثَلَاثِمِائَةٍ وَخَمْسِينَ سَنَةً، وَقِيلَ غَيْرُ ذَلِكَ. فَدَعَا نُوحٌ قَوْمَهُ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ وَنَبْذِ مَا هُمْ عَلَيْهِ مِنَ الْإِشْرَاكِ بِاللَّهِ تَعَالَى وَقَدْ دَعَاهُمْ بِكُلِّ السُّبُلِ وَالطُّرُقِ وَالْأَوْقَاتِ فَمَا زَادَهُمْ إِلَّا نُفُورًا، قَالَ اللَّهُ تَعَالَى مُخْبِرًا عَمَّا قَالَ نُوحٌ لِقَوْمِهِ: يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى إِنَّ أَجَلٍ اللَّهِ إِذَا جَاءَ لا يُؤَخَّرُ لَوْ كُنْتُمْ تَعْلَمُونَ قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلا وَنَهَارًا فَلَمْ يَزِدْهُمْ دُعَائِي إِلا فِرَارًا وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ثُمَّ إِنِّي أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا وَقَدْ خَلَقَكُمْ أَطْوَارًا [ نُوحٍ: 2 - 14 ]. وَقَدْ ظَلَّ يَدْعُوهُمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ فَلَمَّا يَئِسَ مِنْهُمْ قَالَ: رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلا يَلِدُوا إِلا فَاجِرًا كَفَّارًا [ نُوحٍ: 26 - 27 ]، وَطَلَبَ الْفَتْحَ مِنَ اللَّهِ تَعَالَى فَقَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَنْ مَعِيَ مِنَ الْمُؤْمِنِينَ [ الشُّعَرَاءِ: 117 - 118 ]. وَدَعَا رَبَّهُ أَيْضًا أَنِّي مَغْلُوبٌ فَانْتَصِرْ [ الْقَمَرِ: 10 ]. وَقَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ [ الْمُؤْمِنُونَ: 26 ]. فَجَاءَ الْفَتْحُ مِنَ السَّمَاءِ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ [ الْأَنْبِيَاءِ: 76 ] وَأَوْحَى اللَّهُ سُبْحَانَهُ إِلَيْهِ أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلا مِنْ قَدْ آمَنَ فَلا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ [ هُودٍ: 36 ]. وَحِينَئِذٍ أَمَرَ اللَّهُ تَعَالَى نَبِيَّهُ عَلَيْهِ السَّلَامُ بِبِنَاءِ السَّفِينَةِ وَأَعْلَمَهُ بِمَا سَيَحِلُّ بِقَوْمِهِ مِنَ الْعَذَابِ وَالْإِغْرَاقِ وَنَهَاهُ أَنْ تَأْخُذَهُ بِهِمْ رَأْفَةٌ إِذَا مَا نَزَلَ بِهِمُ الْعَذَابُ. وَكَانَ قَوْمُهُ كُلَّمَا مَرُّوا بِهِ سَخِرُوا مِنْهُ وَمِمَّا يَصْنَعُ مِنْ بِنَاءِ السَّفِينَةِ فِي الصَّحْرَاءِ، وَقَدْ ذَكَرَ بَعْضُ الْمُؤَرِّخِينَ أَوْصَافًا لِلسَّفِينَةِ عَنْ طُولِهَا وَعَرْضِهَا وَارْتِفَاعِهَا وَهَيْئَتِهَا، فَلَمَّا اكْتَمَلَ بِنَاؤُهَا أَمَرَهُ اللَّهُ سُبْحَانَهُ أَنْ يَحْمِلَ فِيهَا الْمُؤْمِنِينَ وَمِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ مِنَ الْكَائِنَاتِ، فَلَمَّا اطْمَأَنَّ نُوحٌ وَمِنْ مَعَهُ فِي السَّفِينَةِ أَمَرَ اللَّهُ السَّمَاءَ بِنُزُولِ الْمَاءِ الْمُنْهَمِرِ وَفُجِّرَتِ الْأَرْضُ عُيُونًا فَعَمَّ الْأَرْضَ الْمَاءُ حَتَّى عَلَا جِبَالَهَا فَهَلَكَ مَنْ كَانَ خَارِجَ السَّفِينَةِ مِنَ الْبَشَرِ وَالْكَائِنَاتِ، وَهَلَكَ فِيمَنْ هَلَكَ ابْنُ نُوحٍ عَلَيْهِ السَّلَامُ. فَلَمَّا لَمْ يَبْقَ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا قِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتِ السَّفِينَةُ عَلَى الْجُودِيِّ، وَأَمَرَ اللَّهُ سُبْحَانَهُ نُوحًا أَنْ يَهْبِطَ بِسَلَامٍ مِنْهُ وَبَرَكَاتٍ هُوَ وَمَنْ مَعَهُ. هَذَا وَقَدْ أَنْكَرَتْ طَائِفَةٌ مِنْ جَهَلَةِ الْفُرْسِ وَأَهْلِ الْهِنْدِ، وُقُوعَ الطُّوفَانِ، وَاعْتَرَفَ بِهِ آخَرُونَ مِنْهُمْ. فَلَمَّا نَزَلَ نُوحٌ إِلَى الْأَرْضِ انْتَشَرَتْ ذُرِّيَّتُهُ فِيهَا كَمَا قَالَ تَعَالَى وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ قَالَ وَهْبُ بْنُ مُنَبِّهٍ: إِنَّ سَامَ بْنَ نُوحٍ أَبُو الْعَرَبِ، وَفَارِسَ، وَالرُّومِ، وَإِنَّ حَامًا أَبُو السُّودَانِ، وَإِنَّ يَافِثَ أَبُو التُّرْكِ وَيَأْجُوجَ وَمَأْجُوجَ. وَقَدْ وَقَعَتِ الْعَدِيدُ مِنَ الْأَحْدَاثِ مَا بَيْنَ نُوحٍ عَلَيْهِ السَّلَامُ وَإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ تَتَعَلَّقُ بِاقْتِسَامِ الْأَرْضِ وَسُكْنَاهَا بَيْنَ ذُرِّيَّةِ نُوحٍ عَلَيْهِ السَّلَامُ، وَعِبَادَةِ الْأَصْنَامِ مَرَّةً أُخْرَى بَعْدَ هَلَاكِ الصَّالِحِينَ مِنْ ذُرِّيَّتِهِ، وَكَانَ مِمَّنْ بُعِثَ بَيْنَ نُوحٍ وَإِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ دَانْيَالُ الْأَكْبَرُ عَلَيْهِ السَّلَامُ. وَقَدْ أَثْنَى اللَّهُ تَعَالَى عَلَى نُوحٍ عَلَيْهِ السَّلَامُ فَقَالَ سُبْحَانَهُ: إِنَّهُ كَانَ عَبْدًا شَكُورًا [ الْإِسْرَاءِ: 3 ]، وَكَانَ عَلَيْهِ السَّلَامُ يَصُومُ الدَّهْرَ إِلَّا الْعِيدَيْنِ. وَلَمَّا حَضَرَتْ نُوحًا الْوَفَاةُ قِيلَ لَهُ: كَيْفَ رَأَيْتَ الدُّنْيَا ؟ قَالَ: كَبَيْتٍ لَهُ بَابَانِ دَخَلْتُ مِنْ أَحَدِهِمَا وَخَرَجْتُ مِنَ الْآخَرِ.

    ✧ The story of Nūḥ ﷺ He is Nūḥ b. Lāmak b. Mattūshalakḥ b. Khanūkh, and he is Idrīs b. Yard b. Mahlāʾīl b. Qaynan b. Anūsh b. Shīth b. Ādam, the father of humanity ﷺ. His birth was one hundred and twenty-six years after the death of Ādam, and the scholars differed as to how much time there was between Ādam and Nūḥ, based on the interpretation of "qarn" — whether it is one hundred years or a generation of people. God Almighty honored him with prophethood and sent him to his people when they worshiped idols and false deities, and they had also professed the religion of the Sabians. The people of knowledge differed concerning the age of Nūḥ ﷺ when God Almighty sent him to his people: it was said he was fifty years old; it was said he was three hundred and fifty years old; and other opinions were stated. Nūḥ called his people to worship God alone and to cast off the polytheism they were upon, and he called them by every means, method, and time, but it only increased them in aversion. God Almighty said, relating what Nūḥ said to his people: "O my people, I am to you a clear warner: that you worship God, fear Him, and obey me. He will forgive you of your sins and delay you to a stated term. Indeed, the term of God, when it comes, cannot be delayed, if you only knew." He said, "My Lord, I have called my people night and day, but my calling only increased them in flight. And whenever I called them that You might forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with great arrogance. Then I called them openly; then I proclaimed to them and confided to them secretly, and said, 'Ask forgiveness of your Lord; indeed, He is ever Forgiving. He will send the sky upon you with abundant rain, and supply you with wealth and sons, and make for you gardens and make for you rivers. What is wrong with you that you do not hope for dignity from God, when He has created you in stages?'" [Nūḥ: 2–14]. He continued calling them for a thousand years less fifty years, but only a few believed with him. When he despaired of them, he said: "My Lord, do not leave upon the earth any dweller from among the disbelievers. Indeed, if You leave them, they will mislead Your servants and will beget none but wicked, ungrateful ones" [Nūḥ: 26–27]. He sought victory from God Almighty and said: "My Lord, indeed my people have denied me, so decide between me and them with a decisive decision, and save me and those with me of the believers" [al-Shuʿarāʾ: 117–118]. He also called upon his Lord: "I am overcome, so help me" [al-Qamar: 10]. And he said: "My Lord, help me because they have denied me" [al-Muʾminūn: 26]. Then victory came from heaven: "So We responded to him and saved him and his family from the great distress" [al-Anbiyāʾ: 76]. And God, glorified be He, revealed to him that "none of your people will believe except those who have already believed, so do not grieve over what they have been doing" [Hūd: 36]. At that point, God Almighty commanded His prophet ﷺ to build the ship and informed him of the punishment and drowning that would befall his people, and forbade him to feel compassion for them when the punishment descended upon them. His people, whenever they passed by him, mocked him and what he was building — a ship in the desert. Some historians mentioned descriptions of the ship concerning its length, width, height, and form. When its construction was complete, God, glorified be He, commanded him to carry in it the believers and two of every pair of creatures. When Nūḥ and those with him were settled in the ship, God commanded the sky to pour down torrential water, and the earth was made to gush forth springs, so water covered the land until it rose above its mountains, and those outside the ship perished — among humans and creatures — and among those who perished was the son of Nūḥ ﷺ. When no dweller among the disbelievers remained on the earth, it was said: "O earth, swallow your water, and O sky, withhold [your rain], and the water subsided, and the matter was accomplished, and the ship came to rest on al-Jūdī." And God, glorified be He, commanded Nūḥ to disembark with peace and blessings from Him, he and those with him. A faction of the ignorant Persians and the people of India denied the occurrence of the flood, while others among them acknowledged it. When Nūḥ descended to the earth, his descendants spread throughout it, as He, exalted be He, said: "And We made his descendants the survivors." Wahb b. Munabbih said: Sām b. Nūḥ is the father of the Arabs, the Persians, and the Byzantines; Ḥām is the father of the blacks; and Yāfith is the father of the Turks and Yaʾjūj and Maʾjūj. Many events occurred between Nūḥ ﷺ and Ibrāhīm ﷺ related to the division and settlement of the land among the descendants of Nūḥ ﷺ, and the worship of idols once again after the death of the righteous among his descendants. Among those sent between Nūḥ and Ibrāhīm (peace be upon them) was Dānyāl al-Akbar ﷺ. God Almighty praised Nūḥ ﷺ, saying, glorified be He: "Indeed, he was a grateful servant" [al-Isrāʾ: 3], and he ﷺ fasted perpetually except for the two festivals. When death came to Nūḥ, it was said to him: "How did you find the world?" He said: "Like a house with two doors: I entered through one of them and exited through the other."

82. Tarikh (al-Tabari) 78No grade recorded

    نُوحٍ عَلَيْهِ السَّلَامُ وَهُوَ نُوحُ بْنُ لَامَكَ بْنِ مَتُّوشَلَخَ بْنِ خَنُوخَ، وَهُوَ إِدْرِيسُ بْنُ يَرْدَ بْنِ مَهْلَائِيلَ بْنِ قَيْنَنَ بْنِ أَنُوشَ بْنِ شِيثَ بْنِ آدَمَ أَبِي الْبَشَرِ عَلَيْهِ السَّلَامُ وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: نُوحُ بْنُ مَلْكَانَ بْنِ مَثُوبِ بْنِ إِدْرِيسَ وكَانَ مَوْلِدُهُ بَعْدَ وَفَاةِ آدَمَ بِمِائَةِ سَنَةٍ وَسِتٍّ وَعِشْرِينَ سَنَةً فِيمَا ذَكَرَهُ ابْنُ جَرِيرٍ وَغَيْرُهُ، وَعَلَى تَارِيخِ أَهْلِ الْكِتَابِ الْمُتَقَدِّمِ يَكُونُ بَيْنَ مَوْلِدِ نُوحٍ وَمَوْتِ آدَمَ مِائَةٌ وَسِتٌّ وَأَرْبَعُونَ سَنَةً، وَكَانَ بَيْنَهُمَا عَشَرَةُ قُرُونٍ، كَمَا قَالَ الْحَافِظُ أَبُو حَاتِمِ بْنُ حِبَّانَ فِي صَحِيحِهِ وعن مُعَاوِيَةُ بْنُ سَلَّامٍ، عَنْ أَخِيهِ زَيْدِ بْنِ سَلَّامٍ، سَمِعْتُ أَبَا سَلَّامٍ، سَمِعْتُ أَبَا أُمَامَةَأَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللَّهِ أَنَبِيٌّ كَانَ آدَمُ ؟ قَالَ: نَعَمْ. مُكَلِّمٌ. قَالَ: فَكَمْ كَانَ بَيْنَهُ وَبَيْنَ نُوحٍ ؟ قَالَ: عَشَرَةُ قُرُونٍ. قُلْتُ: وَهَذَا عَلَى شَرْطِ مُسْلِمٍ، وَلَمْ يُخَرِّجْهُ. وَفِي صَحِيحِ الْبُخَارِيِّ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ بَيْنَ آدَمَ وَنُوحٍ عَشَرَةُ قُرُونٍ كُلُّهُمْ عَلَى الْإِسْلَامِ. فَإِنْ كَانَ الْمُرَادُ بِالْقَرْنِ مِائَةَ سَنَةٍ، كَمَا هُوَ الْمُتَبَادَرُ عِنْدَ كَثِيرٍ مِنَ النَّاسِ فَبَيْنَهُمَا أَلْفُ سَنَةٍ لَا مَحَالَةَ، لَكِنْ لَا يَنْفِي أَنْ يَكُونَ أَكْثَرَ بِاعْتِبَارِ مَا قَيَّدَ بِهِ ابْنُ عَبَّاسٍ بِالْإِسْلَامِ ; إِذْ قَدْ يَكُونُ بَيْنَهُمَا قُرُونٌ أُخَرُ مُتَأَخِّرَةٌ لَمْ يَكُونُوا عَلَى الْإِسْلَامِ، لَكِنَّ حَدِيثَ أَبِي أُمَامَةَ يَدُلُّ عَلَى الْحَصْرِ فِي عَشَرَةِ قُرُونٍ، وَزَادَنَا ابْنُ عَبَّاسٍ أَنَّهُمْ كُلُّهُمْ كَانُوا عَلَى الْإِسْلَامِ، وَهَذَا يَرُدُّ قَوْلَ مَنْ زَعَمَ مِنْ أَهْلِ التَّوَارِيخِ، وَغَيْرِهِمْ مِنْ أَهْلِ الْكِتَابِ: أَنَّ قَابِيلَ وَبَنِيهِ عَبَدُوا النَّارَ، وَاللَّهُ أَعْلَمُ. وَإِنْ كَانَ الْمُرَادُ بِالْقَرْنِ الْجِيلَ مِنَ النَّاسِ، كَمَا فِي قَوْلِهِ تَعَالَى: وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِنْ بَعْدِ نُوحٍ [ الْإِسْرَاءِ: 17 ]. وَقَوْلُهُ: ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ [ الْمُؤْمِنُونَ: 42 ]. وَقَالَ تَعَالَى: وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا [ الْفُرْقَانِ: 38 ]. وَقَالَ: وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ [ مَرْيَمَ: 74 ]. وَكَقَوْلِهِ عَلَيْهِ السَّلَامُ خَيْرُ الْقُرُونِ قَرْنِي. الْحَدِيثَ. فَقَدْ كَانَ الْجِيلُ قَبْلَ نُوحٍ يُعَمِّرُونَ الدُّهُورَ الطَّوِيلَةَ فَعَلَى هَذَا يَكُونُ بَيْنَ آدَمَ وَنُوحٍ أُلُوفٌ مِنَ السِّنِينَ، وَاللَّهُ أَعْلَمُ.

    ✧ Nūḥ ﷺ He is Nūḥ b. Lāmak b. Mattūshalakh b. Khanūkh, who is Idrīs b. Yard b. Mahlāʾīl b. Qaynan b. Anūsh b. Shīth b. Ādam, the father of mankind ﷺ. Al-Zubayr b. Bakkār said: Nūḥ b. Malkān b. Mathūb b. Idrīs. His birth was one hundred and twenty-six years after the death of Ādam, as Ibn Jarīr and others mentioned. According to the earlier chronology of the People of the Book, there would be one hundred and forty-six years between the birth of Nūḥ and the death of Ādam. Between them were ten generations, as al-Ḥāfiẓ Abū Ḥātim b. Ḥibbān stated in his Ṣaḥīḥ, on the authority of Muʿāwiyah b. Sallām, from his brother Zayd b. Sallām, who said: I heard Abū Sallām say: I heard Abū Umāmah say that a man said: O Messenger of Allah, was Ādam a prophet? He said: Yes, one who was spoken to. He said: How long was there between him and Nūḥ? He said: Ten generations. I say: This meets the criterion of Muslim, but he did not include it. In Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās, he said: Between Ādam and Nūḥ there were ten generations, all of them upon Islam. If what is meant by generation is one hundred years, as is commonly understood by many people, then between them there were necessarily one thousand years. However, that does not preclude it being more, considering Ibn ʿAbbās’s qualification “upon Islam,” since there may have been other later generations between them who were not upon Islam. But the ḥadīth of Abū Umāmah indicates a limit of ten generations, and Ibn ʿAbbās added that all of them were upon Islam. This refutes the claim of some historians and others among the People of the Book that Qābīl and his sons worshipped fire. And Allah knows best. If what is meant by generation is a generation of people, as in His saying, Exalted be He: “And how many generations have We destroyed after Nūḥ” [al-Isrāʾ: 17], and His saying: “Then We produced after them another generation” [al-Muʾminūn: 42], and He, Exalted be He, said: “And many generations in between” [al-Furqān: 38], and He said: “And how many a generation before them have We destroyed” [Maryam: 74], and like his saying ﷺ: “The best of generations is my generation,” the ḥadīth, then the generations before Nūḥ lived for very long ages. On this basis, between Ādam and Nūḥ there would be thousands of years. And Allah knows best.

83. Tarikh (al-Tabari) 79No grade recorded

    نُوحٌ عَلَيْهِ السَّلَامُ إِنَّمَا بَعَثَهُ اللَّهُ تَعَالَى لَمَّا عُبِدَتِ الْأَصْنَامُ وَالطَّوَاغِيتُ، وَشَرَعَ النَّاسُ فِي الضَّلَالَةِ، وَالْكُفْرِ فَبَعْثَهُ اللَّهُ رَحْمَةً لِلْعِبَادِ فَكَانَ أَوَّلَ رَسُولٍ بُعِثَ إِلَى أَهْلِ الْأَرْضِ، كَمَا يَقُولُ لَهُ أَهْلُ الْمَوْقِفِ يَوْمَ الْقِيَامَةِ، وَكَانَ قَوْمُهُ يُقَالُ لَهُمْ بَنُو رَاسِبٍ فِيمَا ذَكَرَهُ ابْنُ جَرِيرٍ وَغَيْرُهُ. مقدار سن نوح يوم بعث وَاخْتَلَفُوا فِي مِقْدَارِ سِنِّهِ يَوْمَ بُعِثَ  . فَقِيلَ: كَانَ ابْنَ خَمْسِينَ سَنَةً. وَقِيلَ: ابْنَ ثَلَاثِمِائَةٍ وَخَمْسِينَ سَنَةً. وَقِيلَ: ابْنَ أَرْبَعِمِائَةٍ وَثَمَانِينَ سَنَةً حَكَاهَا ابْنُ جَرِيرٍ، وَعَزَا الثَّالِثَ مِنْهَا إِلَى ابْنِ عَبَّاسٍ. وَرُوِيَ عَنْ جَمَاعَةٍ مِنَ السَّلَفِ أَنَّهُ كَانَ بَيْنَ آدَمَ وَنُوحٍ عَشَرَةُ قُرُونٍ كُلُّهُمْ عَلَى مِلَّةِ الْحَقِّ  ، وَأَنَّ الْكُفْرَ بِاللَّهِ حَدَثَ فِي الْقَرْنِ الَّذِي بُعِثَ فِيهِ إِلَيْهِمْ نُوحٌ، فَأَرْسَلَهُ اللَّهُ، وَهُوَ أَوَّلُ نَبِيٍّ بُعِثَ بِالْإِنْذَارِ، وَالدُّعَاءِ إِلَى التَّوْحِيدِ  ، وَهُوَ قَوْلُ ابْنِ عَبَّاسٍ، وَقَتَادَةَ. خبر الملك المسمى بالضحاك خَبَرِ الْمَلِكِ الْمُسَمَّى بِالضَّحَّاكِ وَهُوَ بَيُورَاسِبُ. وَهُوَ الِازْدِهَاقُ الَّذِي يُسَمِّيهِ الْعَرَبُ الضَّحَّاكَ وَأَهْلُ الْيَمَنِ يَدَّعُونَ أَنَّ الضَّحَّاكَ مِنْهُمْ، وَأَنَّهُ أَوَّلُ الْفَرَاعِنَةِ، وَكَانَ مَلِكَ مِصْرَ لَمَّا قَدِمَهَا إِبْرَاهِيمُ الْخَلِيلُ. وَالْفُرْسُ تَذْكُرُ أَنَّهُ مِنْهُمْ وَتَنْسُبُهُ إِلَيْهِمْ، وَأَنَّهُ بِيَوْرَاسِبُ بْنُ أَرُونْدَاسِبَ بْنِ رِينْكَارَ بْنِ وُنْدَرِيشْتِكَ بْنِ يَارِينَ بْنِ فَرُوَالَ بْنِ سِيَامِكَ بْنِ مَيْشَى بْنِ جُيُومَرْثَ، وَمِنْهُمْ مَنْ يَنْسُبُهُ غَيْرَ هَذِهِ النِّسْبَةِ وَإِنَّمَا ذَكَرْنَا خَبَرَ بِيَوْرَاسِبَ هَهُنَا لِأَنَّ بَعْضَهُمْ يَزْعُمُ أَنَّ نُوحًا كَانَ فِي زَمَانِهِ، وَإِنَّمَا أُرْسِلَ إِلَيْهِ وَإِلَى أَهْلِ مَمْلَكَتِهِ. وَكَانُوا قَوْمَهُ فَدَعَاهُمْ إِلَى اللَّهِ تِسْعَمِائَةٍ وَسِتَّةً وَخَمْسِينَ سَنَةً كُلَّمَا مَضَى قَرْنٌ اتَّبَعَهُمْ قَرْنٌ عَلَى مِلَّةٍ وَاحِدَةٍ مِنَ الْكُفْرِ حَتَّى أَنْزَلَ اللَّهُ عَلَيْهِمُ الْعَذَابَ. وكَانَ الضَّحَّاكُ عَظِيمَ الْمَمْلَكَةِ. وَيُقَالُ: أَنَّ جَمًا الْمَلِكَ زَوَّجَ أُخْتَهُ مِنْ بَعْضِ أَشْرَافِ أَهْلِ بَيْتِهِ، وَمَلَّكَهُ عَلَى الْيَمَنِ، فَوَلَدَتْ لَهُ الضَّحَّاكَ. وَالْيَمَنُ تَدَّعِيهِ وَتَزْعُمُ أَنَّهُ مِنْ أَنْفَسِهَا، وَأَنَّهُ الضَّحَّاكُ بْنُ عُلْوَانَ بْنِ عُبَيْدِ بْنِ عُوَيْجٍ، وَأَنَّهُ مَلَكَ عَلَى مِصْرَ أَخَاهُ سِنَانَ بْنَ عُلْوَانَ،  ، وَأَنَّهُ مَلَكَ مِصْرَ [حِينَ] قَدَمِهَا الْخَلِيلُ. وَالْفُرْسُ تَنْسُبُ الضَّحَّاكَ غَيْرَ هَذَا النَّسَبِ، فَتَرْفَعُ نَسَبَهُ إِلَى جِيُومَرْثَ، وَقِيلَ: كَانَ كَثِيرَ الْإِقَامَةِ بِبَابِلَ. وَعَامَّةُ الْمُؤَرِّخِينَ ذَكَرُوا أَنَّهُ مَلَكَ الْأَقَالِيمَ السَّبْعَةَ كُلَّهَا، وَأَنَّهُ كَانَ سَاحِرًا فَاجِرًا. قَالَ هِشَامُ بْنُ مُحَمَّدٍ: مَلَكَ الضَّحَّاكُ بَعْدَ جَمٍ - فِيمَا يَزْعُمُونَ - أَلْفَ سَنَةٍ، وَسَارَ بِالْجَوْرِ وَالْقَتْلِ، وَكَانَ أَوَّلَ مَنْ سَنَّ الصَّلْبَ وَالْقَطْعَ، وَأَوَّلَ مَنْ وَضَعَ الْعُشُورَ وَضَرَبَ الدَّرَاهِمَ، وَأَوَّلَ مَنْ تَغَنَّى وَغُنِّيَ لَهُ  . وَيُقَالُ أَنَّهُ خَرَجَ فِي مَنْكِبِهِ سِلْعَتَانِ كَانَتَا تَضْرِبَانِ عَلَيْهِ حَتَّى يُطْلِيَهِمَا بِدِمَاغِ إِنْسَانٍ، وَكَانَ يَقْتُلُ لِذَلِكَ فِي كُلِّ يَوْمٍ رَجُلَيْنِ، وَيُطْلِي سِلْعَتَيْهِ بِدِمَاغَيْهِمَا، فَإِذَا فَعَلَ ذَلِكَ سَكَنَ مَا يَجِدُ. قَالَ الشَّيْخُ الْإِمَامُ أَبُو الْفَرَجِ: وَهَذَا الضَّحَّاكُ هُوَ الَّذِي غَنَّاهُ حَبِيبُ بْنُ أَوْسٍ بِقَوْلِهِ: بَلْ كَانَ كَالضَّحَّاكِ فِي سَطَوَاتِهِ بِالْعَالَمِينَ وَأَنْتَ أَفْرِيدُونُ وَأَفْرِيدُونُ مِنْ نَسْلٍ جَمٍ الْمَلِكِ الَّذِي كَانَ [مِنْ] قَبْلِ الضَّحَّاكِ، ثُمَّ قَدِمَ إِلَى مَنْزِلِ الضَّحَّاكِ فَاحْتَوَى عَلَيْهِ وَأَوْثَقَ الضَّحَّاكَ، وَسُمِّيَ ذَلِكَ الْيَوْمُ مَهْرَجَانًا، وَعَلَا أَفْرِيدُونُ سَرِيرَ الْمُلْكِ. وَكَانَ عَرْضُ صَدْرِ الْمَلِكِ أَفْرِيدُونَ أَرْبَعَةَ أَرْمَاحٍ. وَالْفُرْسُ تَزْعُمُ أَنَّ الْمُلْكَ لَمْ يَكُنْ إِلَّا لِلْبَطْنِ الَّذِي مِنْهُ أُوشَهَنْجُ وَجَمٌ وَطَهْمُوَرْثَ، وَأَنَّ الضَّحَّاكَ كَانَ غَاصِبًا، غَصَبَ أَهْلَ الْأَرْضِ بِسِحْرِهِ [وَخُبْثِهِ]. وَكَانَ عَلَى مَنْكِبَيْهِ نَاتِئَتَانِ، كُلُّ وَاحِدَةٍ كَرَأْسِ الثُّعْبَانِ، فَكَانَ يَسْتُرُهُمَا وَيَزْعُمُ أَنَّهُمَا حَيَّتَانِ يَقْتَضِيَانِهِ الطَّعَامَ، وَكَانَتَا تَتَحَرَّكَانِ إِذَا جَاعَ، وَزَعَمَ أَنَّهُ نَبِيٌّ. وَقِيلَ: مَا زَالَ النَّاسُ مَعَهُ فِي جَهْدٍ حَتَّى وَثَبَ رَجُلٌ اسْمُهُ كَابِي مِنْ أَهْلِ أَصْبَهَانَ كَانَ قَدْ قُتِلَ لَهُ ابْنَيْنِ، فَجَمَعَ النَّاسَ لِقِتَالِهِ، فَهَرَبَ الضَّحَّاكُ وَوَلِيَ مَكَانَهُ أَفْرِيدُونُ فَاحْتَوَى عَلَى مُلْكِ الضَّحَّاكِ. وَمَلَكَ أَفْرِيدُونُ خَمْسَمِائَةِ سَنَةٍ، وَكَانَ عُمْرُ الضَّحَّاكِ أَلْفَ سَنَةٍ، وَمُلْكُهُ سِتُّمِائَةِ سَنَةٍ، وَقَدْ زَعَمَ بَعْضُ نَسَّابِي الْفُرْسِ أَنَّ أَفْرِيدُونَ هُوَ نُوحٌ الَّذِي قَهَرَ الضَّحَّاكَ وَغَلَبَهُ وَسَلَبَهُ مُلْكَهُ. وَقَالَ قَوْمٌ: أَفْرِيدُونُ هُوَ ذُو الْقَرْنَيْنِ. وَقَالَ بَعْضُهُمْ: هُوَ سُلَيْمَانُ بْنُ دَاوُدَ، وَقَالَ الْفُرْسُ: أَفْرِيدُونُ مِنْ وَلَدِ جَمٍ الْمَلِكِ، وَهُوَ التَّاسِعُ مِنْ وَلَدِهِ. وَكَانَ أَفْرِيدُونُ قَدْ أَمَرَ بِالْعَدْلِ وَرَدِّ الْمَظَالِمِ، وَهُوَ أَوَّلُ مَنْ نَظَرَ فِي النُّجُومِ وَالطِّبِّ، وَأَوَّلُ مَنْ ذَلَّلَ الْفِيَلَةَ وَامْتَطَاهَا وَقَاتَلَ بِهَا الْأَعْدَاءَ، وَاتَّخَذَ الْأَوَزَّ وَالْحَمَامَ  . وَكَانَ شَدِيدَ الْقُوَّةِ حَسَنَ الصُّورَةِ، وَعَالَجَ الدِّرْيَاقَ، وَهُوَ أَوَّلُ مَنْ سُمِّيَ بِكَيْ، وَكَانَ يُقَالُ لَهُ "كَيْ أَفْرِيدُونُ" وَهِيَ كَلِمَةُ مَعْنَاهَا التَّنْزِيهُ، أَيْ: هُوَ مُنَزَّهٌ مُتَّصِلٌ بِالرُّوحَانِيَّةِ. وَأَنَّهُ مَلَكَ الْأَرْضَ فَقَسَمَهَا بَيْنَ أَوْلَادٍ لَهُ ثَلَاثَةٍ، فَوَثَبَ اثْنَانِ مِنْهُمْ عَلَى الثَّالِثِ فَقَتَلَاهُ وَاقْتَسَمَا الْأَرْضَ فَمَلَكَاهَا ثَلَاثَمِائَةِ سَنَةٍ. ثُمَّ بَغَى مِنْهُمْ طُوجُ بْنُ أَفْرِيدُونَ، ثُمَّ نَشَأَ لَهُ أَفْرِاسَيَابُ بْنُ تُرْكٍ الَّذِي تُنْسَبُ إِلَيْهِ التُّرْكُ مِنْ وَلَدِ طَوْجٍ. وَيُقَالُ: الضَّحَّاكُ هُوَ نَمْرُودُ الْخَلِيلِ وَأَنَّ الْخَلِيلَ وُلِدَ فِي زَمَانِهِ، وَأَنَّهُ صَاحِبُهُ الَّذِي أَرَادَ إِحْرَاقَهُ. وَاللَّهُ أَعْلَمُ.

    ✧ Nūḥ ﷺ was sent by Allah, Exalted is He, only when idols and false deities were worshipped, and people had begun to stray into misguidance and disbelief. So Allah sent him as a mercy to His servants, and he was the first messenger sent to the people of the earth, as the people of the standing place will say to him on the Day of Resurrection. His people were called Banū Rāsib, according to what Ibn Jarīr and others mentioned. Regarding the age of Nūḥ on the day he was sent, they differed. It was said: he was fifty years old. It was said: three hundred and fifty years old. It was said: four hundred and eighty years old. Ibn Jarīr related these, and he attributed the third of them to Ibn ʿAbbās. It was narrated from a group of the Salaf that between Ādam and Nūḥ there were ten generations, all of them upon the religion of truth, and that disbelief in Allah occurred in the generation in which Nūḥ was sent to them. So Allah sent him, and he was the first prophet sent with warning and calling to monotheism. This is the saying of Ibn ʿAbbās and Qatādah. Account of the king called al-Ḍaḥḥāk He is Biyūrāsb. And he is al-Izdahāq whom the Arabs call al-Ḍaḥḥāk. The people of Yemen claim that al-Ḍaḥḥāk was from among them, and that he was the first of the Pharaohs, and that he was the king of Egypt when Ibrāhīm al-Khalīl came to it. The Persians mention that he was from among them and attribute him to themselves, and that he was Biyūrāsb b. Arūndāsb b. Rīnkār b. Wundarīshtk b. Yārīn b. Faruwāl b. Siyāmik b. Mayshā b. Juyūmarth. Among them are those who attribute him to other than this lineage. We have only mentioned the account of Biyūrāsb here because some of them claim that Nūḥ was in his time, and that he was sent to him and to the people of his kingdom. They were his people, so he called them to Allah for nine hundred and fifty-six years; whenever one generation passed, another generation followed them upon one religion of disbelief, until Allah sent down upon them the punishment. Al-Ḍaḥḥāk was of great dominion. It is said that Jam the king married his sister to one of the nobles of his household and made him king over Yemen, and she bore him al-Ḍaḥḥāk. The Yemen claim him and assert that he was one of their own, and that he was al-Ḍaḥḥāk b. ʿUlwān b. ʿUbayd b. ʿUwayj, and that he appointed his brother Sinān b. ʿUlwān as king over Egypt, and that he was king of Egypt [when] al-Khalīl came to it. The Persians attribute al-Ḍaḥḥāk to other than this lineage, and they trace his lineage back to Jīyūmarth. It was said: he resided often in Babylon. The majority of historians mentioned that he ruled over all seven climes, and that he was a sorcerer and a wicked man. Hishām b. Muḥammad said: Al-Ḍaḥḥāk ruled after Jam—as they claim—for a thousand years, and he proceeded with oppression and killing. He was the first to institute crucifixion and amputation, the first to impose tithes and strike dirhams, and the first to sing and have songs sung for him. It is said that two tumors appeared on his shoulders, which throbbed until he anointed them with the brain of a human being. For that reason he killed two men every day and anointed his two tumors with their brains, and when he did that, what he felt subsided. Al-Shaykh al-Imām Abū al-Faraj said: This al-Ḍaḥḥāk is the one whom Ḥabīb b. Aws praised in his saying: Rather he was like al-Ḍaḥḥāk in his assaults upon the worlds, and you are Afrīdūn. And Afrīdūn was from the progeny of Jam the king, who was [from] before al-Ḍaḥḥāk. Then he came to the dwelling of al-Ḍaḥḥāk and overpowered him and bound al-Ḍaḥḥāk, and that day was named Mihrajān. Afrīdūn ascended the throne of kingship. The width of the chest of King Afrīdūn was four spears. The Persians claim that kingship belonged only to the line from which were Ūshahanj, Jam, and Ṭahmūrath, and that al-Ḍaḥḥāk was a usurper who seized the people of the earth by his sorcery [and wickedness]. On his shoulders were two protrusions, each like the head of a serpent. He would cover them and claim that they were two snakes demanding food from him, and they would move when he was hungry. He claimed that he was a prophet. It was said: The people remained with him in hardship until a man named Kābī from the people of Iṣbahān, who had had two sons killed, rose up and gathered the people to fight him. Al-Ḍaḥḥāk fled and Afrīdūn took his place and seized the dominion of al-Ḍaḥḥāk. Afrīdūn ruled for five hundred years, and the lifespan of al-Ḍaḥḥāk was a thousand years, and his rule was six hundred years. Some genealogists of the Persians have claimed that Afrīdūn is Nūḥ, who subdued al-Ḍaḥḥāk, overcame him, and stripped him of his kingdom. A group said: Afrīdūn is Dhū al-Qarnayn. Some of them said: he is Sulaymān b. Dāwūd. The Persians said: Afrīdūn was from the descendants of Jam the king, and he was the ninth of his descendants. Afrīdūn had commanded justice and the restitution of grievances. He was the first to study the stars and medicine, the first to tame elephants and ride them and fight enemies with them, and he adopted geese and pigeons. He was of great strength and handsome appearance, and he worked with theriac. He was the first to be called by "Kay," and it was said to him "Kay Afrīdūn," which is a word whose meaning is transcendence, that is: he is transcendent, connected to spirituality. And that he ruled the earth and divided it among three sons of his. Two of them rose against the third, killed him, and divided the earth, and they ruled it for three hundred years. Then Ṭūj b. Afrīdūn transgressed among them. Then Afrāsiyāb b. Turk—to whom the Turks are attributed—arose from the descendants of Ṭawj. It is said: Al-Ḍaḥḥāk is the Nimrūd of al-Khalīl, and that al-Khalīl was born in his time, and that he was his companion who sought to burn him. And Allah knows best.

84. Tarikh (al-Tabari) 80No grade recorded

    اخْتَلَفَ الْعُلَمَاءُ فِي دِيَانَةِ الْقَوْمِ الَّذِينَ أُرْسِلَ إِلَيْهِمْ نُوحٌ، فَمِنْهُمْ مَنْ قَالَ إِنَّهُمْ كَانُوا قَدْ أَجْمَعُوا عَلَى الْعَمَلِ بِمَا يَكْرَهُهُ اللَّهُ تَعَالَى مِنْ رُكُوبِ الْفَوَاحِشِ، وَالْكُفْرِ، وَشُرْبِ الْخُمُورِ، وَالِاشْتِغَالِ بِالْمَلَاهِي عَنْ طَاعَةِ اللَّهِ. وَمِنْهُمْ مَنْ قَالَ: إِنَّهُمْ كَانُوا أَهْلَ طَاعَةٍ. وَبِيَوْرَاسِبُ أَوَّلُ مَنْ أَظْهَرَ الْقَوْلَ بِمَذْهَبِ الصَّابِئِينَ، وَتَبِعَهُ عَلَى ذَلِكَ الَّذِينَ أُرْسِلَ إِلَيْهِمْ نُوحٌ وَأَمَّا كِتَابُ اللَّهِ، قَالَ: فَيَنْطِقُ بِأَنَّهُمْ أَهْلُ أَوْثَانٍ، قَالَ تَعَالَى: وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا وَقَدْ أَضَلُّوا كَثِيرًا. قُلْتُ: لَا تَنَاقُضَ بَيْنَ هَذِهِ الْأَقَاوِيلِ الثَّلَاثَةِ، فَإِنَّ الْقَوْلَ الْحَقَّ الَّذِي لَا يُشَكُّ فِيهِ هُوَ أَنَّهُمْ كَانُوا أَهْلَ أَوْثَانٍ يَعْبُدُونَهَا، كَمَا نَطَقَ بِهِ الْقُرْآنُ، وَهُوَ مَذْهَبُ طَائِفَةٍ مِنَ الصَّابِئِينَ، فَإِنَّ أَصْلَ مَذْهَبِ الصَّابِئِينَ عِبَادَةُ الرَّوْحَانِيِّينَ، وَهُمُ الْمَلَائِكَةُ لِتُقَرِّبُهُمْ إِلَى اللَّهِ تَعَالَى زُلْفَى، فَإِنَّهُمُ اعْتَرَفُوا بِصَانِعِ الْعَالَمِ وَأَنَّهُ حَكِيمٌ قَادِرٌ مُقَدَّسٌ، إِلَّا أَنَّهُمْ قَالُوا الْوَاجِبُ عَلَيْنَا مَعْرِفَةُ الْعَجْزِ عَنِ الْوُصُولِ إِلَى مَعْرِفَةِ جَلَالِهِ، وَإِنَّمَا نَتَقَرَّبُ إِلَيْهِ بِالْوَسَائِطِ الْمُقَرَّبَةِ لَدَيْهِ، وَهُمُ الرَّوْحَانِيُّونَ، وَحَيْثُ لَمْ يُعَايِنُوا الرَّوْحَانِيِّينَ تَقَرَّبُوا إِلَيْهِمْ بِالْهَيَاكِلِ، وَهِيَ الْكَوَاكِبُ السَّبْعَةُ السَّيَّارَةُ لِأَنَّهَا مُدَبِّرَةٌ لِهَذَا الْعَالَمِ عِنْدَهُمْ، ثُمَّ ذَهَبَتْ طَائِفَةٌ مِنْهُمْ، وَهُمْ أَصْحَابُ الْأَشْخَاصِ، حَيْثُ رَأَوْا أَنَّ الْهَيَاكِلَ تَطْلُعُ وَتَغْرُبُ وَتُرَى لَيْلًا وَلَا تُرَى نَهَارًا - إِلَى وَضْعِ الْأَصْنَامِ لِتَكُونَ نُصْبَ أَعْيُنِهِمْ لِيَتَوَسَّلُوا بِهَا إِلَى الْهَيَاكِلِ، وَالْهَيَاكِلُ إِلَى الرَّوْحَانِيِّينَ، وَالرَّوْحَانِيُّونَ إِلَى صَانِعِ الْعَالَمِ، فَهَذَا كَانَ أَصْلَ وَضْعِ الْأَصْنَامِ أَوَّلًا، وَقَدْ كَانَ أَخِيرًا فِي الْعَرَبِ مَنْ هُوَ عَلَى هَذَا الِاعْتِقَادِ، وَقَالَ تَعَالَى: مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى فَقَدْ حَصَلَ مِنْ عِبَادَةِ الْأَصْنَامِ مَذْهَبُ الصَّابِئِينَ، وَالْكُفْرُ وَالْفَوَاحِشُ، وَغَيْرُ ذَلِكَ مِنَ الْمَعَاصِي. وعَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ بَيْنَ آدَمَ وَنُوحٍ عَشَرَةُ قُرُونٍ كُلُّهُمْ عَلَى الْإِسْلَامِ. رَوَاهُ الْبُخَارِيُّ، والْمُرَادَ بِالْقَرْنِ الْجِيلُ أَوِ الْمُدَّةُ، ثُمَّ بَعْدَ تِلْكَ الْقُرُونِ الصَّالِحَةِ حَدَثَتْ أُمُورٌ اقْتَضَتْ أَنْ آلَ الْحَالُ بِأَهْلِ ذَلِكَ الزَّمَانِ إِلَى عِبَادَةِ الْأَصْنَامِ، وَكَانَ سَبَبُ ذَلِكَ مَا رَوَاهُ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ عِنْدَ تَفْسِيرِ قَوْلِهِ تَعَالَى: وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا [ نُوحٍ: 23 ]. قَالَ: هَذِهِ أَسْمَاءُ رِجَالٍ صَالِحِينَ مِنْ قَوْمِ نُوحٍ، فَلَمَّا هَلَكُوا أَوْحَى الشَّيْطَانُ إِلَى قَوْمِهِمْ أَنِ انْصِبُوا إِلَى مَجَالِسِهِمُ الَّتِي كَانُوا يَجْلِسُونَ فِيهَا أَنْصَابًا وَسَمُّوهَا بِأَسْمَائِهِمْ، فَفَعَلُوا، فَلَمْ تُعْبَدْ حَتَّى إِذَا هَلَكَ أُولَئِكَ وَنُسِخَ الْعِلْمُ عُبِدَتْ. قَالَ ابْنُ عَبَّاسٍ: وَصَارَتْ هَذِهِ الْأَوْثَانُ الَّتِي كَانَتْ فِي قَوْمِ نُوحٍ فِي الْعَرَبِ بَعْدُ. وَهَكَذَا قَالَ عِكْرِمَةُ، وَالضَّحَّاكُ، وَقَتَادَةُ، وَمُحَمَّدُ بْنُ إِسْحَاقَ. وَقَالَ ابْنُ جَرِيرٍ فِي تَفْسِيرِهِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ: كَانُوا قَوْمًا صَالِحِينَ بَيْنَ آدَمَ وَنُوحٍ، وَكَانَ لَهُمْ أَتْبَاعٌ يَقْتَدُونَ بِهِمْ، فَلَمَّا مَاتُوا قَالَ أَصْحَابُهُمُ الَّذِينَ كَانُوا يَقْتَدُونَ بِهِمْ: لَوْ صَوَّرْنَاهُمْ كَانَ أَشْوَقَ لَنَا إِلَى الْعِبَادَةِ إِذَا ذَكَرْنَاهُمْ. فَصَوَّرُوهُمْ، فَلَمَّا مَاتُوا وَجَاءَ آخَرُونَ دَبَّ إِلَيْهِمْ إِبْلِيسُ، فَقَالَ: إِنَّمَا كَانُوا يَعْبُدُونَهُمْ وَبِهِمْ يُسْقَوْنَ الْمَطَرَ فَعَبَدُوهُمْ. وَرَوَى ابْنُ أَبِي حَاتِمٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّهُ قَالَ: وَدٌّ، وَيَغُوثُ، وَيَعُوقُ، وَسُوَاعٌ، وَنَسْرٌ ; أَوْلَادُ آدَمَ. وَكَانَ وَدٌّ أَكْبَرَهُمْ وَأَبَرَّهُمْ بِهِ. وعَنْ أَبِي الْمُطَهَّرِ قَالَ: ذَكَرُوا عِنْدَ أَبِي جَعْفَرٍ هُوَ الْبَاقِرُ، وَهُوَ قَائِمٌ يُصَلِّي يَزِيدَ بْنَ الْمُهَلَّبِ، قَالَ: فَلَمَّا انْفَتَلَ مِنْ صِلَاتِهِ قَالَ: ذَكَرْتُمْ يَزِيدَ بْنَ الْمُهَلَّبِ أَمَا إِنَّهُ قُتِلَ فِي أَوَّلِ أَرْضٍ عُبِدَ فِيهَا غَيْرُ اللَّهِ. قَالَ: ذَكَرَ وَدًّا رَجُلًا مُسْلِمًا، وَكَانَ مُحَبَّبًا فِي قَوْمِهِ، فَلَمَّا مَاتَ عَسْكَرُوا حَوْلَ قَبْرِهِ فِي أَرْضِ بَابِلَ، وَجَزِعُوا عَلَيْهِ، فَلَمَّا رَأَى إِبْلِيسُ جَزَعَهُمْ عَلَيْهِ تَشَبَّهَ فِي صُورَةِ إِنْسَانٍ، ثُمَّ قَالَ: إِنِّي أَرَى جَزَعَكُمْ عَلَى هَذَا الرَّجُلِ، فَهَلْ لَكَمَ أَنْ أُصَوِّرَ لَكُمْ مِثْلَهُ فَيَكُونَ فِي نَادِيكُمْ فَتَذْكُرُونَهُ. قَالُوا: نَعَمْ. فَصَوَّرَ لَهُمْ مِثْلَهُ، قَالَ: وَوَضَعُوهُ فِي نَادِيهِمْ وَجَعَلُوا يَذْكُرُونَهُ، فَلَمَّا رَأَى مَا بِهِمْ مِنْ ذِكْرِهِ، قَالَ: هَلْ لَكَمَ أَنْ أَجْعَلَ فِي مَنْزِلِ كُلِّ وَاحِدٍ مِنْكُمْ تِمْثَالًا مِثْلَهُ لِيَكُونَ لَهُ فِي بَيْتِهِ فَتَذْكُرُونَهُ. قَالُوا: نَعَمْ. قَالَ: فَمَثَّلَ لِكُلِّ أَهْلِ بَيْتٍ تِمْثَالًا مِثْلَهُ، فَأَقْبَلُوا فَجَعَلُوا يَذْكُرُونَهُ بِهِ. قَالَ: وَأَدْرَكَ أَبْنَاؤُهُمْ فَجَعَلُوا يَرَوْنَ مَا يَصْنَعُونَ بِهِ قَالَ: وَتَنَاسَلُوا، وَدُرِسَ أَمْرُ ذِكْرِهِمْ إِيَّاهُ حَتَّى اتَّخَذُوهُ إِلَهًا يَعْبُدُونَهُ مِنْ دُونِ اللَّهِ أَوْلَادُ أَوْلَادِهِمْ فَكَانَ أَوَّلَ مَا عُبِدَ غَيْرَ اللَّهِ وَدٌّ الصَّنَمُ الَّذِي سَمَّوْهُ وَدًّا. وَمُقْتَضَى هَذَا السِّيَاقِ أَنَّ كُلَّ صَنَمٍ مِنْ هَذِهِ عَبَدَهُ طَائِفَةٌ مِنَ النَّاسِ، وَقَدْ ذَكَرَ أَنَّهُ لَمَّا تَطَاوَلَتِ الْعُهُودُ وَالْأَزْمَانُ جَعَلُوا تِلْكَ الصُّوَرَ تَمَاثِيلَ مُجَسَّدَةً لِيَكُونَ أَثْبَتَ لَهَا، ثُمَّ عُبِدَتْ بَعْدَ ذَلِكَ مِنْ دُونِ اللَّهِ عَزَّ وَجَلَّ، وَلَهُمْ فِي عِبَادَتِهَا مَسَالِكُ كَثِيرَةٌ الْحَمْدُ وَالْمِنَّةُ. وَقَدْ ثَبَتَ فِي الصَّحِيحَيْنِ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ لَمَّا ذَكَرَتْ عِنْدَهُ أُمُّ سَلَمَةَ وَأُمُّ حَبِيبَةَ تِلْكَ الْكَنِيسَةَ الَّتِي رَأَيْنَهَا بِأَرْضِ الْحَبَشَةِ يُقَالُ لَهَا مَارِيَّةُ. فَذَكَرَتَا مِنْ حُسْنِهَا وَتَصَاوِيرَ فِيهَا قَالَ: أُولَئِكَ إِذَا مَاتَ فِيهِمُ الرَّجُلُ الصَّالِحُ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا، ثُمَّ صَوَّرُوا فِيهِ تِلْكَ الصُّوَرَ أُولَئِكَ شِرَارُ الْخَلْقِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ.

    ✧ The scholars differed concerning the religion of the people to whom Noah was sent. Among them were those who said they had unanimously engaged in actions detested by God Almighty, such as committing indecencies, unbelief, drinking wine, and occupying themselves with amusements to the neglect of obedience to God. Among them were those who said they were a people of obedience. Biyūrāsib was the first to manifest the doctrine of the Sabians, and those to whom Noah was sent followed him in that. As for the Book of God, he said, it declares that they were a people of idols. He, exalted be He, said: "And they said: Do not forsake your gods, and do not forsake Wadd, nor Suwāʿ, nor Yaghūth, Yaʿūq, and Nasr. And they have led many astray." I say: There is no contradiction among these three statements, for the true statement about which there is no doubt is that they were a people of idols whom they worshipped, as the Qurʾān declares. This is the doctrine of a sect of the Sabians, for the foundation of the Sabian doctrine is the worship of spiritual beings, that is, the angels, to draw them near to God Almighty as a means of approach. For they acknowledged a Maker of the world and that He is wise, powerful, and holy, except that they said: it is incumbent upon us to recognize our inability to attain knowledge of His majesty, and we draw near to Him only through the intermediaries who are close to Him, namely the spiritual beings. Since they did not behold the spiritual beings directly, they drew near to them through temples, which are the seven wandering planets, because, in their view, these govern this world. Then a sect of them, namely the people of images, went further when they saw that the temples rise and set, are visible at night but not by day – to the fashioning of idols, so that they might be before their eyes as objects of veneration, through which they might seek intercession with the temples, the temples with the spiritual beings, and the spiritual beings with the Maker of the world. This was the original basis for the fashioning of idols. Among the Arabs of later times there were those who held this belief, and He, exalted be He, said: "We worship them only that they may bring us near to God in nearness." Thus from the worship of idols arose the doctrine of the Sabians, unbelief, indecencies, and other acts of disobedience. From Ibn ʿAbbās: between Adam and Noah there were ten generations, all of them upon Islam. Al-Bukhārī related it, and what is meant by qarn is a generation or a period. Then after those righteous generations, events occurred that led the people of that time to the worship of idols. The cause of that was what al-Bukhārī related with his chain from Ibn ʿAbbās in explanation of His saying, exalted be He: "And they said: Do not forsake your gods, and do not forsake Wadd, nor Suwāʿ, nor Yaghūth, Yaʿūq, and Nasr" [Noah: 23]. He said: These are names of righteous men from the people of Noah. When they perished, Satan inspired their people: set up standing stones in the places where they used to sit, and call them by their names. They did so, and they were not worshipped until those people perished and knowledge was effaced; then they were worshipped. Ibn ʿAbbās said: These idols that were among the people of Noah later came to be among the Arabs. The same was said by ʿIkrimah, al-Ḍaḥḥāk, Qatādah, and Muḥammad b. Isḥāq. Ibn Jarīr said in his commentary, from Muḥammad b. Qays, who said: They were a righteous people between Adam and Noah, and they had followers who emulated them. When they died, their companions who used to emulate them said: If we made images of them, it would increase our longing for worship when we remember them. So they made images of them. When they died and another generation came, Iblīs crept among them and said: They used to worship them, and by them they were granted rain. So they worshipped them. Ibn Abī Ḥātim related from ʿUrwah b. al-Zubayr that he said: Wadd, Yaghūth, Yaʿūq, Suwāʿ, and Nasr were sons of Adam. Wadd was the eldest of them and the most dutiful to him. From Abū al-Muṭahhar, who said: They mentioned Yazīd b. al-Muhallab in the presence of Abū Jaʿfar – he is al-Bāqir – while he was standing in prayer. He said: When he finished his prayer, he said: You mentioned Yazīd b. al-Muhallab. Indeed, he was killed in the first land in which other than God was worshipped. He said: He mentioned Wadd, a Muslim man who was beloved among his people. When he died, they encamped around his grave in the land of Bābil and grieved over him. When Iblīs saw their grief over him, he assumed the form of a human being, then said: I see your grief over this man. Would you like me to make an image like him for you, so that it may be in your assembly and you may remember him? They said: Yes. So he made an image like him for them. He said: They placed it in their assembly and began to remember him. When he saw their remembrance of him, he said: Would you like me to place in the house of each one of you a statue like him, so that he may have it in his house and you may remember him? They said: Yes. He said: So he made for each household a statue like him. They turned to it and began to remember him by it. He said: Their children grew up and saw what they did with it. He said: They multiplied, and the matter of their remembrance of him became effaced, until the children of their children took him as a god whom they worshipped besides God. Thus the first thing worshipped other than God was Wadd, the idol which they named Wadd. The implication of this account is that each of these idols was worshipped by a group of people. He mentioned that when the ages and times grew long, they made those images into corporeal statues so that they might be more enduring for them, and then they were worshipped besides God, mighty and glorious be He. In their worship of them they had many ways. Praise and grace. It is established in the two Ṣaḥīḥs from the Messenger of God ﷺ that when Umm Salamah and Umm Ḥabībah mentioned to him the church they had seen in the land of Abyssinia, called Māriyah, and described its beauty and the images in it, he said: "Those are people who, when a righteous man among them dies, build a mosque over his grave, then make those images in it. Those are the worst of creation in the sight of God, mighty and glorious be He."

85. Tarikh (al-Tabari) 81No grade recorded

    لَمَّا تَمَادَى قَوْمُ نُوحٍ عَلَى كُفْرِهِمْ، وَعِصْيَانِهِمْ بَعَثَ اللَّهُ إِلَيْهِمْ نُوحًا يُحَذِّرُهُمْ بَأْسَهُ، وَنِقْمَتَهُ وَيَدْعُوهُمْ إِلَى التَّوْبَةِ، وَالرُّجُوعِ إِلَى الْحَقِّ، وَالْعَمَلِ بِمَا أَمَرَ اللَّهُ تَعَالَى ويَدْعُوهم إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وينهاهم عَنْ عِبَادَةِ مَا سِوَاهُ، نوح أول رسول بعثه الله إلى أهل الأرض فَكَانَ أَوَّلَ رَسُولٍ بَعَثَهُ اللَّهُ إِلَى أَهْلِ الْأَرْضِ  ، كَمَا ثَبَتَ فِي الصَّحِيحَيْنِ عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ فِي حَدِيثِ الشَّفَاعَةِ قَالَ: فَيَأْتُونَ آدَمَ فَيَقُولُونَ: يَا آدَمُ أَنْتَ أَبُو الْبَشَرِ خَلَقَكَ اللَّهُ بِيَدِهِ، وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ، وَأَسْكَنَكَ الْجَنَّةَ، أَلَا تَشْفَعُ لَنَا إِلَى رَبِّكَ، أَلَا تَرَى مَا نَحْنُ فِيهِ وَمَا بَلَغَنَا، فَيَقُولُ: رَبِّي قَدْ غَضِبَ غَضَبًا شَدِيدًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَا يَغْضَبُ بَعْدَهُ مِثْلَهُ، وَنَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُ، نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى نُوحٍ. فَيَأْتُونَ نُوحًا فَيَقُولُونَ: يَا نُوحُ، أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الْأَرْضِ، وَسَمَّاكَ اللَّهُ عَبْدًا شَكُورًا، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ، أَلَا تَرَى إِلَى مَا بَلَغَنَا، أَلَا تَشْفَعُ لَنَا إِلَى رَبِّكَ عَزَّ وَجَلَّ فَيَقُولُ: رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَا يَغْضَبُ بَعْدَهُ مِثْلَهُ. نَفْسِي نَفْسِي. وَذَكَرَ تَمَامَ الْحَدِيثِ بِطُولِهِ، كَمَا أَوْرَدَهُ الْبُخَارِيُّ فِي قِصَّةِ نُوحٍ. فَلَمَّا بَعَثَ اللَّهُ نُوحًا عَلَيْهِ السَّلَامُ دَعَاهُمْ إِلَى إِفْرَادِ الْعِبَادَةِ لِلَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنْ لَا يَعْبُدُوا مَعَهُ صَنَمًا، وَلَا تِمْثَالًا، وَلَا طَاغُوتًا، وَأَنْ يَعْتَرِفُوا بِوَحْدَانِيَّتِهِ، وَأَنَّهُ لَا إِلَهَ غَيْرُهُ، وَلَا رَبَّ سِوَاهُ، كَمَا أَمَرَ اللَّهُ تَعَالَى مَنْ بَعْدَهُ مِنَ الرُّسُلِ الَّذِينَ هُمْ كُلُّهُمْ مِنْ ذُرِّيَّتِهِ، كَمَا قَالَ تَعَالَى: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ [ الصَّافَّاتِ: 77 ]. وَقَالَ فِيهِ، وَفِي إِبْرَاهِيمَ: وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ [ الْحَدِيدِ: 26 ]. أَيْ: كُلُّ نَبِيٍّ مِنْ بَعْدِ نُوحٍ فَمِنْ ذُرِّيَّتِهِ، وَكَذَلِكَ إِبْرَاهِيمُ. قَالَ اللَّهُ تَعَالَى: وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ [ النَّحْلِ: 36 ]. وَقَالَ تَعَالَى: وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ [ الزُّخْرُفِ: 45 ]. وَقَالَ تَعَالَى: وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِ [ الْأَنْبِيَاءِ: 25 ]. وَلِهَذَا قَالَ نُوحٌ لِقَوْمِهِ: اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ [ الْأَعْرَافِ: 59 ]. وَقَالَ: أَنْ لَا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ [ هُودٍ: 26 ]. وَقَالَ: يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ [ الْمُؤْمِنُونَ: 23 ]. وَقَالَ: يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ لَوْ كُنْتُمْ تَعْلَمُونَ قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ثُمَّ إِنِّي أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا وَقَدْ خَلَقَكُمْ أَطْوَارًا [ نوحٍ: 2 - 14 ]. الْآيَاتِ الْكَرِيمَاتِ. فَذَكَرَ أَنَّهُ دَعَاهُمْ إِلَى اللَّهِ بِأَنْوَاعِ الدَّعْوَةِ فِي اللَّيْلِ وَالنَّهَارِ، وَالسِّرِّ وَالْإِجْهَارِ، بِالتَّرْغِيبِ تَارَةً وَالتَّرْهِيبِ أُخْرَى، وَكُلُّ هَذَا فَلَمْ يَنْجَحْ فِيهِمْ، بَلِ اسْتَمَرَّ أَكْثَرُهُمْ عَلَى الضَّلَالَةِ وَالطُّغْيَانِ، وَعِبَادَةِ الْأَصْنَامِ وَالْأَوْثَانِ، وَنَصَبُوا لَهُ الْعَدَاوَةَ فِي كُلِّ وَقْتٍ وَأَوَانٍ، وَتَنَقَّصُوهُ وَتَنَقَّصُوا مَنْ آمَنَ بِهِ. وَتَوَعَّدُوهُمْ بِالرَّجْمِ وَالْإِخْرَاجِ، وَنَالُوا مِنْهُمْ، وَبَالَغُوا فِي أَمْرِهِمْ قَالَ الْمَلَأُ مِنْ قَوْمِهِ. أَيِ: السَّادَةُ الْكُبَرَاءُ مِنْهُمْ: إِنَّا لَنَرَاكَ فِي ضَلَالٍ مُبِينٍ قَالَ يَا قَوْمِ لَيْسَ بِي ضَلَالَةٌ وَلَكِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ [ الْأَعْرَافِ: 60 ]. أَيْ: لَسْتُ كَمَا تَزْعُمُونَ مِنْ أَنِّي ضَالٌّ بَلْ عَلَى الْهُدَى الْمُسْتَقِيمِ، رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ، أَيِ: الَّذِي يَقُولُ لِلشَّيْءِ كُنْ فَيَكُونُ أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنْصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ [ الْأَعْرَافِ: 62 ]. وَهَذَا شَأْنُ الرَّسُولِ أَنْ يَكُونَ بَلِيغًا، أَيْ: فَصِيحًا نَاصِحًا أَعْلَمَ النَّاسِ باللَّهِ عَزَّ وَجَلَّ. وَقَالُوا لَهُ فِيمَا قَالُوا: مَا نَرَاكَ إِلَّا بَشَرًا مِثْلَنَا وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ وَمَا نَرَى لَكُمْ عَلَيْنَا مِنْ فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ [ هُودٍ: 27 ]. تَعَجَّبُوا أَنْ يَكُونَ بَشَرًا رَسُولًا، وَتَنَقَّصُوا بِمَنِ اتَّبَعَهُ، وَرَأَوْهُمْ أَرَاذِلَهُمْ، وَقَدْ قِيلَ: إِنَّهُمْ كَانُوا مِنْ أَقْيَادِ النَّاسِ، وَهُمْ ضُعَفَاؤُهُمْ، كَمَا قَالَ هِرَقْلُ: وَهُمْ أَتْبَاعُ الرُّسُلِ. وَمَا ذَاكَ إِلَّا لِأَنَّهُ لَا مَانِعَ لَهُمْ مِنَ اتِّبَاعِ الْحَقِّ. وَقَوْلُهُمْ: بَادِيَ الرَّأْيِ. أَيْ: بِمُجَرَّدِ مَا دَعَوْتَهُمُ اسْتَجَابُوا لَكَ مِنْ غَيْرِ نَظَرٍ وَلَا رَوِيَّةٍ، وَهَذَا الَّذِي ذَمُّوهُمْ بِهِ هُوَ عَيْنُ مَا يُمْدَحُونَ بِسَبَبِهِ ؓ، فَإِنَّ الْحَقَّ الظَّاهِرَ لَا يَحْتَاجُ إِلَى رَوِيَّةٍ، وَلَا فِكْرٍ، وَلَا نَظَرٍ. بَلْ يَجِبُ اتِّبَاعُهُ، وَالِانْقِيَادُ لَهُ مَتَى ظَهَرَ، مدح النبي ﷺ لأبي بكر الصديق بسرعة استجابته لدعوته إلى الإسلام وَلِهَذَا قَالَ رَسُولُ اللَّهِ ﷺ: مَادِحًا لِلصَّدِّيقِ. مَا دَعَوْتُ أَحَدًا إِلَى الْإِسْلَامِ إِلَّا كَانَتْ لَهُ كَبْوَةٌ غَيْرَ أَبِي بَكْرٍ فَإِنَّهُ لَمْ يَتَلَعْثَمْ. وَلِهَذَا كَانَتْ بَيْعَتُهُ يَوْمَ السَّقِيفَةِ أَيْضًا سَرِيعَةً مِنْ غَيْرِ نَظَرٍ، وَلَا رَوِيَّةٍ ; لِأَنَّ أَفْضَلِيَّتَهُ عَلَى مَنْ عَدَاهُ ظَاهِرَةٌ جَلِيَّةٌ عِنْدَ الصَّحَابَةِ ؓ، وَلِهَذَا قَالَ رَسُولُ اللَّهِ ﷺ لَمَّا أَرَادَ أَنْ يَكْتُبَ الْكِتَابَ الَّذِي أَرَادَ أَنْ يَنُصَّ فِيهِ عَلَى خِلَافَتِهِ فَتَرَكَهُ. وَقَالَ: يَأْبَى اللَّهُ وَالْمُؤْمِنُونَ إِلَّا أَبَا بَكْرٍ. ؓ، وَقَوْلُ كَفَرَةِ قَوْمِ نُوحٍ لَهُ، وَلِمَنْ آمَنَ بِهِ: وَمَا نَرَى لَكُمْ عَلَيْنَا مِنْ فَضْلٍ. أَيْ: لَمْ يَظْهَرْ لَكُمْ أَمْرٌ بَعْدَ اتِّصَافِكُمْ بِالْإِيمَانِ، وَلَا مَزِيَّةٌ عَلَيْنَا: بَلْ نَظُنُّكُمْ كَاذِبِينَ قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً مِنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنْتُمْ لَهَا كَارِهُونَ [ هُودٍ: 27 - 28 ]. وَهَذَا تَلَطُّفٌ فِي الْخِطَابِ مَعَهُمْ، وَتَرَفُّقٌ بِهِمْ فِي الدَّعْوَةِ إِلَى الْحَقِّ، كَمَا قَالَ تَعَالَى: فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى [ طه: 44 ]. وَقَالَ تَعَالَى: ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ [ النَّحْلِ: 125 ]. وَهَذَا مِنْهُ يَقُولُ لَهُمْ: أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً مِنْ عِنْدِهِ. أَيُّ النُّبُوَّةَ وَالرِّسَالَةَ فَعُمِّيَتْ عَلَيْكُمْ. أَيْ فَلَمْ تَفْهَمُوهَا، وَلَمْ تَهْتَدُوا إِلَيْهَا أَنُلْزِمُكُمُوهَا. أَيْ أَنَغْصِبُكُمْ بِهَا، وَنَجْبُرُكُمْ عَلَيْهَا وَأَنْتُمْ لَهَا كَارِهُونَ. أَيْ: لَيْسَ لِي فِيكُمْ حِيلَةٌ وَالْحَالَةُ هَذِهِ وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ. أَيْ: لَسْتُ أُرِيدُ مِنْكُمْ أُجْرَةً عَلَى إِبْلَاغِي إِيَّاكُمْ مَا يَنْفَعُكُمْ فِي دُنْيَاكُمْ، وَأُخَرَاكُمْ إِنْ أَطْلُبْ ذَلِكَ إِلَّا مِنَ اللَّهِ الَّذِي ثَوَابُهُ خَيْرٌ لِي، وَأَبْقَى مِمَّا تُعْطُونَنِي أَنْتُمْ. وَقَوْلُهُ: وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ [ هُودٍ: 29 ] كَأَنَّهُمْ طَلَبُوا مِنْهُ أَنْ يُبْعِدَ هَؤُلَاءِ عَنْهُ، وَوَعَدُوهُ أَنْ يَجْتَمِعُوا بِهِ إِذَا هُوَ فَعَلَ ذَلِكَ فَأَبَى عَلَيْهِمْ ذَلِكَ، وَقَالَ إِنَّهُمْ مُلَاقُو رَبِّهِمْ فَأَخَافُ إِنْ طَرَدَتْهُمْ أَنْ يَشْكُونِي إِلَى اللَّهِ عَزَّ وَجَلَّ، وَلِهَذَا قَالَ: وَيَا قَوْمِ مَنْ يَنْصُرُنِي مِنَ اللَّهِ إِنْ طَرَدْتُهُمْ أَفَلَا تَذَكَّرُونَ [ هُودٍ: 30 ]. وَلِهَذَا لَمَّا سَأَلَ كُفَّارُ قُرَيْشٍ رَسُولَ اللَّهِ ﷺ أَنْ يَطْرُدَ عَنْهُ ضُعَفَاءَ الْمُؤْمِنِينَ ; كَعَمَّارٍ، وَصُهَيْبٍ، وَبِلَالٍ، وَخَبَّابٍ، وَأَشْبَاهِهِمْ نَهَاهُ اللَّهُ عَنْ ذَلِكَ، كَمَا بَيَّنَّاهُ فِي سُورَتَيِ الْأَنْعَامِ، وَالْكَهْفِ: وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ إِنِّي مَلَكٌ. أَيْ بَلْ أَنَا عَبْدٌ رَسُولٌ لَا أَعْلَمُ مِنْ عِلْمِ اللَّهِ إِلَّا مَا أَعْلَمَنِي بِهِ. وَلَا أَقْدِرُ إِلَّا عَلَى مَا أَقْدَرَنِي عَلَيْهِ، وَلَا أَمْلِكُ لِنَفْسِي نَفْعًا، وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ. يَعْنِي مِنْ أَتْبَاعِهِ لَنْ يُؤْتِيَهُمُ اللَّهُ خَيْرًا اللَّهُ أَعْلَمُ بِمَا فِي أَنْفُسِهِمْ إِنِّي إِذًا لَمِنَ الظَّالِمِينَ. أَيْ لَا أَشْهَدُ عَلَيْهِمْ بِأَنَّهُمْ لَا خَيْرَ لَهُمْ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ اللَّهُ أَعْلَمُ بِهِمْ، وَسَيُجَازِيهِمْ عَلَى مَا فِي نُفُوسِهِمْ إِنْ خَيْرًا فَخَيْرٌ، وَإِنَّ شَرًّا فَشَرٌّ، كَمَا قَالُوا فِي الْمَوْضِعِ الْآخَرِ: أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي لَوْ تَشْعُرُونَ وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ إِنْ أَنَا إِلَّا نَذِيرٌ مُبِينٌ [ الشُّعَرَاءِ: 111 ]. وَقَدْ تَطَاوَلَ الزَّمَانُ، وَالْمُجَادَلَةُ بَيْنَهُ وَبَيْنَهُمْ، كَمَا قَالَ تَعَالَى: فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ [ الْعَنْكَبُوتِ: 14 ]. أَيْ: وَمَعَ هَذِهِ الْمُدَّةِ الطَّوِيلَةِ فَمَا آمَنَ بِهِ إِلَّا الْقَلِيلُ مِنْهُمْ، وَكَانَ كُلَّمَا انْقَرَضَ جِيلٌ وَصَّوْا مَنْ بَعْدَهُمْ بِعَدَمِ الْإِيمَانِ بِهِ. وَمُحَارَبَتِهِ، وَمُخَالَفَتِهِ، وَكَانَ الْوَالِدُ إِذَا بَلَغَ وَلَدُهُ وَعَقَلَ عَنْهُ كَلَامَهُ وَصَّاهُ فِيمَا بَيْنَهُ وَبَيْنَهُ أَنْ لَا يُؤْمِنَ بِنُوحٍ أَبَدًا مَا عَاشَ وَدَائِمًا مَا بَقِيَ، وَكَانَتْ سَجَايَاهُمْ تَأْبَى الْإِيمَانَ وَاتِّبَاعَ الْحَقِّ، وَلِهَذَا قَالَ: وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا [ نُوحٍ: 27 ]. وَلِهَذَا قَالُوا: يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ إِنَّمَا يَأْتِيكُمْ بِهِ اللَّهُ إِنْ شَاءَ وَمَا أَنْتُمْ بِمُعْجِزِينَ [ هُودٍ: 32 - 33 ]. أَيْ: إِنَّمَا يَقْدِرُ عَلَى ذَلِكَ اللَّهُ عَزَّ وَجَلَّ فَإِنَّهُ الَّذِي لَا يُعْجِزُهُ شَيْءٌ، وَلَا يَكْتَرِثُهُ أَمْرٌ بَلْ هُوَ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ فَيَكُونُ وَلَا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ [ هُودٍ: 34 ]. أَيْ: مَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ يَمْلِكَ أَحَدٌ هِدَايَتَهُ هُوَ الَّذِي يَهْدِي مَنْ يَشَاءُ وَيُضِلُّ مَنْ يَشَاءُ، وَهُوَ الْفَعَّالُ لِمَا يُرِيدُ، وَهُوَ الْعَزِيزُ الْحَكِيمُ الْعَلِيمُ بِمَنْ يَسْتَحِقُّ الْهِدَايَةَ وَمَنْ يَسْتَحِقُّ الْغِوَايَةَ، وَلَهُ الْحِكْمَةُ الْبَالِغَةُ، وَالْحُجَّةُ الدَّامِغَةُ تعزية لنوح في قومه بأنه لن يؤمن معه إلا من قد آمن وَأُوحِيَ إِلَى نُوحٍ أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلَّا مَنْ قَدْ آمَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ [ هُودٍ: 36 ]. وَهَذِهِ تَعْزِيَةٌ لِنُوحٍ عَلَيْهِ السَّلَامُ فِي قَوْمِهِ أَنَّهُ لَنْ يُؤْمِنَ مِنْهُمْ إِلَّا مَنْ قَدْ آمَنَ، وَتَسْلِيَةٌ لَهُ عَمَّا كَانَ مِنْهُمْ إِلَيْهِ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ. أَيْ: لَا يَسُوأَنَّكَ مَا جَرَى فَإِنَّ النَّصْرَ قَرِيبٌ، وَالنَّبَأَ عَجِيبٌ وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ. وَذَلِكَ أَنَّ نُوحًا عَلَيْهِ السَّلَامُ لَمَّا يَئِسَ مِنْ صَلَاحِهِمْ، وَفَلَاحِهِمْ، وَرَأَى أَنَّهُمْ لَا خَيْرَ فِيهِمْ، وَتَوَصَّلُوا إِلَى أَذِيَّتِهِ، وَمُخَالَفَتِهِ، وَتَكْذِيبِهِ بِكُلِّ طَرِيقٍ مِنْ فِعَالٍ، وَمَقَالٍ دَعَا عَلَيْهِمْ دَعْوَةَ غَضَبٍ لِلَّهِ فَلَبَّى اللَّهُ دَعْوَتَهُ وَأَجَابَ طِلْبَتَهُ، قَالَ اللَّهُ تَعَالَى: وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ [ الصَّافَّاتِ: 75 - 76 ]. وَقَالَ تَعَالَى: وَنُوحًا إِذْ نَادَى مِنْ قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ [ الْأَنْبِيَاءِ: 76 ]. وَقَالَ تَعَالَى: قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا ونَجِّنِي وَمَنْ مَعِيَ مِنَ الْمُؤْمِنِينَ [ الشُّعَرَاءِ: 117 - 118 ]. وَقَالَ تَعَالَى: فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ [ الْقَمَرِ: 10 ]. وَقَالَ تَعَالَى: قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ [ الْمُؤْمِنُونَ: 26 ]. وَقَالَ تَعَالَى: مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا وَقَالَ نُوحٌ رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا [ نُوحٍ: 25 - 27 ] فَاجْتَمَعَ عَلَيْهِمْ خَطَايَاهُمْ مِنْ كُفْرِهِمْ وَفُجُورِهِمْ، وَدَعْوَةِ نَبِيِّهِمْ عَلَيْهِمْ. إيذاء قوم نوح له وقَالَ ابْنُ إِسْحَاقَ وَغَيْرُهُ: إِنَّ قَوْمَ نُوحٍ كَانُوا يَبْطِشُونَ بِهِ فَيَخْنُقُونَهُ حَتَّى يُغْشَى عَلَيْهِ  ، فَإِذَا أَفَاقَ قَالَ: اللَّهُمَّ اغْفِرْ لِي وَلِقَوْمِي فَإِنَّهُمْ لَا يَعْلَمُونَ ! حَتَّى إِذَا تَمَادَوْا فِي مَعْصِيَتِهِمْ وَعَظُمَتْ مِنْهُمُ الْخَطِيئَةُ، وَتَطَاوَلَ عَلَيْهِ وَعَلَيْهِمُ الشَّأْنُ اشْتَدَّ عَلَيْهِ الْبَلَاءُ، وَانْتَظَرَ النَّجْلَ بَعْدَ النَّجْلِ فَلَا يَأْتِي قَرْنٌ إِلَّا كَانَ أَخْبَثَ مِنَ الْذِي كَانَ قَبْلَهُ حَتَّى إِنْ كَانَ الْآخَرُ لَيَقُولَ: قَدْ كَانَ هَذَا مَعَ آبَائِنَا، وَأَجْدَادِنَا مَجْنُونًا لَا يَقْبَلُونَ مِنْهُ شَيْئًا، وَكَانَ يُضْرَبُ وَيُلَفُّ، وَيُلْقَى فِي بَيْتِهِ، يَرَوْنَ أَنَّهُ قَدْ مَاتَ، فَإِذَا أَفَاقَ اغْتَسَلَ وَخَرَجَ إِلَيْهِمْ يَدْعُوهُمْ إِلَى اللَّهِ، فَلَمَّا طَالَ ذَلِكَ عَلَيْهِ، وَرَأَى الْأَوْلَادَ شَرًّا مِنَ الْآبَاءِ قَالَ: رَبِّ قَدْ تَرَى مَا يَفْعَلُ بِي عِبَادُكَ، فَإِنْ تَكُ لَكَ فِيهِمْ حَاجَةٌ فَاهْدِهِمْ، وَإِنْ يَكُ غَيْرُ ذَلِكَ فَصَيِّرْنِي إِلَى أَنْ تَحْكُمَ فِيهِمْ. فَأَوْحَى إِلَيْهِ: إِنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلَّا مَنْ قَدْ آمَنَ، فَلَمَّا يَئِسَ مِنْ إِيمَانِهِمْ دَعَا عَلَيْهِمْ فَقَالَ: رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا

    ✧ When the people of Noah persisted in their disbelief and disobedience, Allah sent Noah to them to warn them of His might and retribution, and to call them to repentance and return to the truth, and to act according to what Allah the Exalted commanded. He called them to the worship of Allah alone without partner, and forbade them from worshipping anything besides Him. Noah was the first messenger whom Allah sent to the people of the earth, as is established in the two Sahihs from Abu Hurayrah, from the Prophet ﷺ in the hadith of intercession. He said: They will come to Adam and say: O Adam, you are the father of mankind; Allah created you with His hand, and breathed into you of His spirit, and commanded the angels, and they prostrated to you, and lodged you in Paradise. Will you not intercede for us with your Lord? Do you not see what we are in and what has befallen us? He will say: My Lord has become angry with an anger such as He has never been angry before the like of it, and will never be angry after it the like of it. He forbade me the tree, and I disobeyed. Myself, myself! Go to someone other than me; go to Noah. So they will come to Noah and say: O Noah, you are the first of the messengers to the people of the earth, and Allah named you a thankful servant. Do you not see what we are in? Do you not see what has befallen us? Will you not intercede for us with your Lord, Mighty and Majestic? He will say: My Lord has become angry today with an anger such as He has never been angry before the like of it, and will never be angry after it the like of it. Myself, myself! And he mentioned the rest of the hadith in full, as al-Bukhari cited it in the story of Noah. When Allah sent Noah ﷺ, he called them to single out worship for Allah alone without partner, and not to worship with Him any idol, image, or false deity, and to affirm His oneness, and that there is no god but He and no Lord besides Him, as Allah the Exalted commanded those after him among the messengers who are all from his progeny. As He the Exalted said: And We made his descendants those who remained [al-Saffat: 77]. And He said concerning him and Abraham: And We placed in their descendants prophethood and the Book [al-Hadid: 26], meaning every prophet after Noah is from his progeny, and likewise Abraham. Allah the Exalted said: And We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid false deities' [al-Nahl: 36]. And He the Exalted said: And ask those We sent before you of Our messengers; did We make besides the Most Merciful deities to be worshipped? [al-Zukhruf: 45]. And He the Exalted said: And We sent not before you any messenger except that We revealed to him that there is no deity except Me, so worship Me [al-Anbiya': 25]. For this reason Noah said to his people: Worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a terrible day [al-A'raf: 59]. And he said: That you not worship except Allah. Indeed, I fear for you the punishment of a painful day [Hud: 26]. And he said: O my people, worship Allah; you have no deity other than Him. Then will you not fear Him? [al-Mu'minun: 23]. And he said: O my people, indeed I am to you a clear warner, [saying], 'Worship Allah, fear Him and obey me. He will forgive you of your sins and delay you to a specified term. Indeed, the term of Allah, when it comes, will not be delayed, if you only knew.' He said, 'My Lord, indeed I invited my people to truth night and day. But my invitation increased them not except in flight. And indeed, every time I invited them that You might forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with great arrogance. Then I invited them publicly. Then I announced to them and confided to them secretly. And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in continuing showers and give you increase in wealth and children and provide for you gardens and provide for you rivers. What is [the matter] with you that you do not attribute to Allah [due] grandeur while He has created you in stages?' [Nuh: 2-14], the noble verses. He mentioned that he called them to Allah with various kinds of calling in night and day, in secret and in public, by encouragement at one time and intimidation at another. Despite all of this, he did not succeed with them; rather, most of them persisted in error and tyranny, and the worship of idols and images. They set up enmity toward him at every time and moment, belittled him and those who believed in him, threatened them with stoning and expulsion, and harmed them, and went to extremes in their affair. The chiefs of his people, that is, their leading elders, said: Indeed, we see you in clear error. He said: O my people, there is not error in me, but I am a messenger from the Lord of the worlds [al-A'raf: 60]. That is, I am not as you claim that I am astray; rather, I am upon right guidance, a messenger from the Lord of the worlds, the one who says to a thing, 'Be,' and it is. I convey to you the messages of my Lord and advise you, and I know from Allah what you do not know [al-A'raf: 62]. This is the character of a messenger: that he be eloquent, that is, articulate, giving sincere counsel, the most knowledgeable of people about Allah, Mighty and Majestic. They said to him among what they said: We see you not but a man like ourselves, and we see none who have followed you except those who are the lowest of us [at] first thought, and we do not see in you any merit over us; rather, we think you are liars [Hud: 27]. They marveled that a human could be a messenger, and they belittled those who followed him, seeing them as their lowliest. It has been said that they were from the lowest of the people, their weak ones, as Heraclius said: They are the followers of the messengers. That is only because there is no barrier for them from following the truth. Their saying, '[at] first thought,' means that as soon as you called them, they responded to you without reflection or deliberation. This very thing for which they blamed them is exactly what they are praised for, for the manifest truth does not require deliberation, thought, or reflection. Rather, it obliges following and submission whenever it appears. Hence the Prophet ﷺ praised Abu Bakr al-Siddiq for the speed of his response to his call to Islam: 'I never called anyone to Islam except that he had a hesitation, except Abu Bakr, for he did not falter.' For this reason his pledge on the day of the Saqifah was also swift without deliberation or reflection, because his superiority over others was evident and clear to the Companions ؓ. For this reason the Messenger of Allah ﷺ said, when he wanted to write the document in which he intended to specify his succession but then left it: 'Allah and the believers refuse except Abu Bakr' ؓ. And the statement of the disbelievers of Noah's people to him and to those who believed with him: 'We do not see in you any merit over us,' meaning, no matter appeared for you after your being characterized by faith, nor any distinction over us; rather, we think you are liars. He said: O my people, have you considered: if I am upon clear evidence from my Lord and He has given me mercy from Himself but it has been obscured from you, should we force it upon you while you are averse to it? [Hud: 27-28]. This is gentleness in address toward them and kindness toward them in calling to the truth, as He the Exalted said: And speak to him with gentle speech that perhaps he may be reminded or fear [Taha: 44]. And He the Exalted said: Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best [al-Nahl: 125]. This is him saying to them: Have you considered: if I am upon clear evidence from my Lord and He has given me mercy from Himself, that is, prophethood and messengerhood, but it has been obscured from you, meaning you have not understood it and have not been guided to it, should we force it upon you? Meaning, shall we compel you to it and coerce you upon it while you are averse to it? That is, I have no stratagem with you in this state. And: O my people, I do not ask you for it any wealth; my reward is not but from Allah. That is, I do not desire from you any payment for conveying to you what benefits you in your worldly life and your hereafter. I seek that only from Allah, whose reward is better for me and more lasting than what you would give me. And his saying: And I am not one to drive away those who have believed. Indeed, they will meet their Lord, but I see you as a people who are ignorant [Hud: 29]. It is as if they demanded of him that he dismiss these [believers] from himself, and promised him that they would come together with him if he did that, but he refused them that, and said: Indeed, they will meet their Lord, so I fear, if I drive them away, that they will complain of me to Allah, Mighty and Majestic. For this reason he said: And O my people, who would protect me from Allah if I drove them away? Then will you not be reminded? [Hud: 30]. For this reason, when the disbelievers of Quraysh asked the Messenger of Allah ﷺ to drive away from him the weak believers, such as 'Ammar, Suhayb, Bilal, Khabbab and their like, Allah forbade him from that, as we have explained in Surat al-An'am and al-Kahf: And I do not say to you that I have the treasures of Allah, nor do I know the unseen, nor do I say that I am an angel. That is, rather I am a servant and messenger; I do not know of the knowledge of Allah except what He has taught me, and I am not able except for what He has enabled me, and I do not possess for myself benefit or harm except what Allah wills. And I do not say to those whom your eyes despise, meaning his followers: Allah will never give them good. Allah is most knowing of what is within themselves. Indeed, I would then be among the wrongdoers. That is, I do not testify against them that they have no good with Allah on the Day of Resurrection. Allah knows them best and will recompense them for what is in their souls; if good, then good, and if evil, then evil, as they said in the other passage: Should we believe you while the lowest follow you? He said: And what is my knowledge of what they used to do? Their account is only upon my Lord, if you could perceive. And I am not one to drive away the believers. I am only a clear warner [al-Shu'ara': 111]. The time grew long, and the dispute between him and them, as He the Exalted said: And he remained among them a thousand years minus fifty years, and the flood seized them while they were wrongdoers [al-'Ankabut: 14]. That is, despite this long period, none believed in him except a few of them. Whenever a generation passed away, they bequeathed to those after them not to believe in him and to oppose him and contradict him. The father, when his child reached maturity and understood his speech, would enjoin him privately not ever to believe in Noah as long as he lived and for as long as he remained. Their dispositions refused faith and following the truth. For this reason he said: And they will not beget except wicked disbelievers [Nuh: 27]. For this reason they said: O Noah, you have disputed with us and been frequent in dispute with us, so bring us what you promise us, if you should be of the truthful. He said: Allah will only bring it to you if He wills, and you will not cause failure [Hud: 32-33]. That is, only Allah, Mighty and Majestic, is capable of that, for He is the one whom nothing can frustrate and no matter concerns; rather, He is the one who says to a thing, 'Be,' and it is. And my advice will not benefit you, should I wish to advise you, if Allah should intend to put you in error. He is your Lord, and to Him you will be returned [Hud: 34]. That is, whoever Allah intends to test, no one can possess his guidance. He is the one who guides whom He wills and leads astray whom He wills, and He is the doer of what He wills, and He is the Exalted in Might, the Wise, knowing who deserves guidance and who deserves error, and to Him belongs perfect wisdom and the decisive argument. Consolation for Noah in his people, that none will believe with him except those who have already believed. And it was revealed to Noah that no one will believe from your people except those who have already believed, so do not be distressed by what they have been doing [Hud: 36]. This is consolation for Noah ﷺ in his people, that none of them will believe except those who have believed, and a comfort for him regarding what they had done to him: so do not be distressed by what they have been doing, meaning let not what happened grieve you, for victory is near, and the news is astonishing. And construct the ship under Our eyes and Our revelation, and do not address Me concerning those who have wronged; indeed, they are to be drowned. That is because Noah ﷺ, when he despaired of their rectitude and success, and saw that there was no good in them, and they reached the point of harming him, opposing him, and denying him in every way of deed and word, he supplicated against them with a supplication of anger for Allah, and Allah answered his call and responded to his request. Allah the Exalted said: And Noah had certainly called Us, and [We are] the best of responders. And We saved him and his family from the great affliction [al-Saffat: 75-76]. And He the Exalted said: And [mention] Noah, when he called before, and We responded to him and saved him and his family from the great affliction [al-Anbiya': 76]. And He the Exalted said: He said, 'My Lord, indeed my people have denied me. Then judge between me and them with decisive judgement and save me and those with me of the believers' [al-Shu'ara': 117-118]. And He the Exalted said: So he invoked his Lord, 'Indeed, I am overpowered, so help' [al-Qamar: 10]. And He the Exalted said: He said, 'My Lord, support me because they have denied me' [al-Mu'minun: 26]. And He the Exalted said: Because of their sins they were drowned and put into the Fire, and they found not for themselves besides Allah any helpers. And Noah said, 'My Lord, do not leave upon the earth from among the disbelievers an inhabitant. Indeed, if You leave them, they will mislead Your servants and not beget except wicked disbelievers' [Nuh: 25-27]. So their sins gathered against them from their disbelief and wickedness, and the supplication of their prophet against them. The harm of Noah's people toward him. Ibn Ishaq and others said: The people of Noah used to seize him and choke him until he lost consciousness. When he revived, he would say: O Allah, forgive me and my people, for they do not know! When they persisted in their disobedience, and their sin became great, and the matter grew long upon him and them, the tribulation became severe upon him. He waited generation after generation, and no generation came except that it was more wicked than the one before it, until the latter would say: This one was with our fathers and grandfathers a madman; they do not accept anything from him. He used to be beaten and wrapped up and thrown into his house, and they would think he had died. When he revived, he would wash and go out to them calling them to Allah. When that became prolonged for him, and he saw the children worse than the fathers, he said: My Lord, You see what Your servants do to me. If You have any need for them, then guide them. If it is otherwise, then deliver me until You judge among them. So He revealed to him: None of your people will believe except those who have already believed. When he despaired of their faith, he supplicated against them and said: My Lord, do not leave upon the earth from among the disbelievers an inhabitant.

86. Tarikh (al-Tabari) 82No grade recorded

    فَلَمَّا شَكَا نوح إِلَى اللَّهِ وَاسْتَنْصَرَهُ عَلَيْهِمْ، أَوْحَى اللَّهُ إِلَيْهِ أَنِ: اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ فَأَقْبَلَ نُوحٌ عَلَى عَمَلِ الْفُلْكِ وَهِيَ السَّفِينَةُ الْعَظِيمَةُ الَّتِي لَمْ يَكُنْ لَهَا نَظِيرٌ قَبْلَهَا، وَلَا يَكُونُ بَعْدَهَا مِثْلَهَا، وَتَقَدَّمَ اللَّهُ تَعَالَى إِلَيْهِ أَنَّهُ إِذَا جَاءَ أَمْرُهُ، وَحَلَّ بِهِمْ بِأُسُهُ الَّذِي لَا يُرَدُّ عَنِ الْقَوْمِ الْمُجْرِمِينَ أَنَّهُ لَا يُعَاوِدُهُ فِيهِمْ وَلَا يُرَاجِعُهُ، فَإِنَّهُ لَعَلَّهُ قَدْ تُدْرِكُهُ رِقَّةٌ عَلَى قَوْمِهِ عِنْدَ مُعَايَنَةِ الْعَذَابِ النَّازِلِ بِهِمْ، فَإِنَّهُ لَيْسَ الْخَبَرُ كَالْمُعَايَنَةِ، وَلِهَذَا قَالَ: وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِنْ قَوْمِهِ سَخِرُوا مِنْهُ. أَيْ يَسْتَهْزِئُونَ بِهِ اسْتِبْعَادًا لِوُقُوعِ مَا تَوَعَّدَهُمْ بِهِ قَالَ إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُونَ. أَيْ: نَحْنُ الَّذِينَ نَسْخَرُ مِنْكُمْ، وَنَتَعَجَّبُ مِنْكُمْ فِي اسْتِمْرَارِكُمْ عَلَى كُفْرِكُمْ، وَعِنَادِكُمُ الَّذِي يَقْتَضِي وُقُوعَ الْعَذَابِ بِكُمْ وَحُلُولَهُ عَلَيْكُمْ فَسَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ. وَيَقُولُونَ: يَا نُوحُ قَدْ صِرْتَ نَجَّارًا بَعْدَ النُّبُوَّةِ ! وَقَدْ كَانَتْ سَجَايَاهُمُ الْكُفْرَ الْغَلِيظَ، وَالْعِنَادَ الْبَالِغَ فِي الدُّنْيَا. وَهَكَذَا فِي الْآخِرَةِ فَإِنَّهُمْ يَجْحَدُونَ أَيْضًا أَنْ يَكُونَ جَاءَهُمْ مِنَ اللَّهِ رَسُولٌ، كَمَا قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي سَعِيدٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: يَجِيءُ نُوحٌ عَلَيْهِ السَّلَامُ، وَأُمَّتُهُ فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ: هَلْ بَلَّغْتَ. فَيَقُولُ: نَعَمْ. أَيْ رَبِّ. فَيَقُولُ لِأُمَّتِهِ: هَلْ بَلَّغَكُمْ. فَيَقُولُونَ: لَا مَا جَاءَنَا مِنْ نَبِيٍّ. فَيَقُولُ لِنُوحٍ: مَنْ يَشْهَدُ لَكَ. فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ. فَتَشْهَدُ أَنَّهُ قَدْ بَلَّغَ. وَهُوَ قَوْلُهُ: وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا [ الْبَقَرَةِ: 143 ]. وَالْوَسَطُ: الْعَدْلُ فَهَذِهِ الْأُمَّةُ تَشْهَدُ عَلَى شَهَادَةِ نَبِيِّهَا الصَّادِقِ الْمَصْدُوقِ بِأَنَّ اللَّهَ قَدْ بَعَثَ نُوحًا بِالْحَقِّ، وَأَنْزَلَ عَلَيْهِ الْحَقَّ وَأَمَرَهُ بِهِ. وَأَنَّهُ بَلَّغَهُ إِلَى أُمَّتِهِ عَلَى أَكْمَلِ الْوُجُوهِ وَأَتَمِّهَا، وَلَمْ يَدَعْ شَيْئًا مِمَّا يَنْفَعُهُمْ فِي دِينِهِمْ إِلَّا وَقَدْ أَمَرَهُمْ بِهِ. وَلَا شَيْئًا مِمَّا قَدْ يَضُرُّهُمْ إِلَّا وَقَدْ نَهَاهُمْ عَنْهُ وَحَذَّرَهُمْ مِنْهُ. تحذير كل رسول قومه من الدجال وَهَكَذَا شَأْنُ جَمِيعِ الرُّسُلِ حَتَّى إِنَّهُ حَذَّرَ قَوْمَهُ الْمَسِيحَ الدَّجَّالَ، وَإِنْ كَانَ لَا يَتَوَقَّعُ خُرُوجَهُ فِي زَمَانِهِمْ حَذَرًا عَلَيْهِمْ وَشَفَقَةً وَرَحْمَةً بِهِمْ، كَمَا قَالَ الْبُخَارِيُّ بسنده عن سَالِمٌ: قَالَ ابْنُ عُمَرَ: قَامَ رَسُولُ اللَّهِ ﷺ فِي النَّاسِ، فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ ذَكَرَ الدَّجَّالَ، فَقَالَ: إِنِّي لَأُنْذِرِكُمُوهُ، وَمَا مِنْ نَبِيٍّ إِلَّا وَقَدْ أَنْذَرَهُ قَوْمُهُ، لَقَدْ أَنْذَرَهُ نُوحٌ قَوْمَهُ، وَلَكِنِّي أَقُولُ لَكُمْ فِيهِ قَوْلًا لَمْ يَقُلْهُ نَبِيٌّ لِقَوْمِهِ ; تَعْلَمُونَ أَنَّهُ أَعْوَرُ، وَأَنَّ اللَّهَ لَيْسَ بِأَعْوَرَ. وَقَدْ قَالَ بَعْضُ عُلَمَاءِ السَّلَفِ: لَمَّا اسْتَجَابَ اللَّهُ لَهُ أَمْرَهُ أَنْ يَغْرِسَ شَجَرًا لِيَعْمَلَ مِنْهُ السَّفِينَةَ فَغَرَسَهُ، وَانْتَظَرَهُ مِائَةَ سَنَةٍ، ثُمَّ نَجَرَهُ فِي مِائَةٍ أُخْرَى. وَقِيلَ: فِي أَرْبَعِينَ سَنَةً. فَاللَّهُ أَعْلَمُ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ، عَنِ الثَّوْرِيِّ: وَكَانَ مِنْ خَشَبِ السَّاجِ. وَقِيلَ: مِنَ الصَّنَوْبَرِ. وَهُوَ نَصُّ التَّوْرَاةِ. قَالَ الثَّوْرِيُّ: وَأَمَرَهُ أَنْ يَجْعَلَ طُولَهَا ثَمَانِينَ ذِرَاعًا، وَعَرْضَهَا خَمْسِينَ ذِرَاعًا، وَأَنْ يُطْلَى ظَاهِرُهَا وَبَاطِنُهَا بِالْقَارِ، وَأَنْ يَجْعَلَ لَهَا جُؤْجُؤًا أَزْوَرَ يَشُقُّ الْمَاءَ. وَقَالَ قَتَادَةُ: كَانَ طُولُهَا ثَلَثَمِائَةِ ذِرَاعٍ فِي عَرْضِ خَمْسِينَ ذِرَاعًا. وَهَذَا الَّذِي فِي التَّوْرَاةِ عَلَى مَا رَأَيْتُهُ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: سِتُّمِائَةٍ فِي عَرْضِ ثَلَثِمِائَةٍ. وَعَنِ ابْنِ عَبَّاسٍ: أَلْفٌ وَمِائَتَا ذِرَاعٍ فِي عَرْضِ سِتِّمِائَةِ ذِرَاعٍ. وَقِيلَ: كَانَ طُولُهَا أَلْفَيْ ذِرَاعٍ، وَعَرْضُهَا مِائَةُ ذِرَاعٍ، قَالُوا كُلُّهُمْ: وَكَانَ ارْتِفَاعُهَا ثَلَاثِينَ ذِرَاعًا، وَكَانَتْ ثَلَاثَ طَبَقَاتٍ كُلُّ وَاحِدَةٍ عَشْرُ أَذْرُعٍ ; فَالسُّفْلَى لِلدَّوَابِّ وَالْوُحُوشِ، وَالْوُسْطَى لِلنَّاسِ، وَالْعُلْيَا لِلطُّيُورِ، وَكَانَ بَابُهَا فِي عَرْضِهَا، وَلَهَا غِطَاءٌ مِنْ فَوْقِهَا مُطْبَقٌ عَلَيْهَا. قَالَ اللَّهُ تَعَالَى: قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا [ الْمُؤْمِنُونَ: 26 ]. أَيْ ; بِأَمْرِنَا لَكَ، وَبِمَرْأَى مِنَّا لِصَنْعَتِكَ لَهَا، وَمُشَاهَدَتِنَا لِذَلِكَ لِنُرْشِدَكَ إِلَى الصَّوَابِ فِي صَنْعَتِهَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ [ الْمُؤْمِنُونَ: 27 ]. فَتَقَدَّمَ إِلَيْهِ بِأَمْرِهِ الْعَظِيمِ الْعَالِي أَنَّهُ إِذَا جَاءَ أَمْرُهُ، وَحَلَّ بَأْسُهُ أَنْ يَحْمِلَ فِي هَذِهِ السَّفِينَةِ مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ مِنَ الْحَيَوَانَاتِ وَسَائِرِ مَا فِيهِ رُوحٌ مِنَ الْمَأْكُولَاتِ، وَغَيْرِهَا لِبَقَاءِ نَسْلِهَا، وَأَنْ يَحْمِلَ مَعَهُ أَهْلَهُ أَيْ: أَهْلَ بَيْتِهِ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ ; أَيْ إِلَّا مَنْ كَانَ كَافِرًا فَإِنَّهُ قَدْ نَفَذَتْ فِيهِ الدَّعْوَةُ الَّتِي لَا تُرَدُّ، وَوَجَبَ عَلَيْهِ حُلُولُ الْبَأْسِ الَّذِي لَا يُرَدُّ، وَأَمَرَهُ أَنْ لَا يُرَاجِعَهُ فِيهِمْ إِذَا حَلَّ بِهِمْ مَا يُعَايِنُهُ مِنَ الْعَذَابِ الْعَظِيمِ الَّذِي قَدْ حَتَّمَهُ عَلَيْهِمُ الْفَعَّالُ لِمَا يُرِيدُ، كَمَا قَدَّمْنَا بَيَانَهُ قَبْلُ. المقصود بالتنور وَالْمُرَادُ بِالتَّنُّورِ عِنْدَ الْجُمْهُورِ وَجْهُ الْأَرْضِ أَيْ ; نَبَعَتِ الْأَرْضُ مِنْ سَائِرِ أَرْجَائِهَا حَتَّى نَبَعَتِ التَّنَانِيرُ الَّتِي هِيَ مَحَالُّ النَّارِ، وَعَنِ ابْنِ عَبَّاسٍ: التَّنُّورُ عَيْنٌ فِي الْهِنْدِ. وَعَنِ الشَّعْبِيِّ: بِالْكُوفَةِ. وَعَنْ قَتَادَةَ: بِالْجَزِيرَةِ. وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: الْمُرَادُ بِالتَّنُّورِ فَلَقُ الصُّبْحِ. وَتَنْوِيرُ الْفَجْرِ أَيْ: إِشْرَاقُهُ وَضِيَاؤُهُ أَيْ: عِنْدَ ذَلِكَ فَاحْمِلْ فِيهَا مِنْ كُلِّ زَوْجَيْنِ اثْنَيْنِ، وَهَذَا قَوْلٌ غَرِيبٌ. وَقَوْلُهُ تَعَالَى: حَتَّى إِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ قُلْنَا احْمِلْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ آمَنَ وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ. هَذَا أَمْرٌ ثَانٍ عِنْدَ حُلُولِ النِّقْمَةِ بِهِمْ أَنْ يَحْمِلَ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ. وَفِي كِتَابِ أَهْلِ الْكِتَابِ أَنَّهُ أُمِرَ أَنْ يَحْمِلَ مِنْ كُلِّ مَا يُؤْكَلُ سَبْعَةَ أَزْوَاجٍ، وَمِمَّا لَا يُؤَكَلُ زَوْجَيْنِ ذَكَرًا وَأُنْثَى، وَهَذَا مُغَايِرٌ لِمَفْهُومِ قَوْلِهِ تَعَالَى فِي كِتَابِنَا الْحَقِّ: اثْنَيْنِ. إِنْ جَعْلَنَا ذَلِكَ مَفْعُولًا بِهِ. وَأَمَّا إِنْ جَعَلْنَاهُ تَوْكِيدًا لِزَوْجَيْنِ، وَالْمَفْعُولُ بِهِ مَحْذُوفٌ فَلَا تَنَافِيَ، وَاللَّهُ أَعْلَمُ. وَذَكَرَ بَعْضُهُمْ، وَيُرْوَى عَنِ ابْنِ عَبَّاسٍ: أَنَّ أَوَّلَ مَا دَخَلَ مِنَ الطُّيُورِ الدُّرَّةُ، وَآخِرُ مَا دَخَلَ مِنَ الْحَيَوَانَاتِ الْحِمَارُ، وَدَخَلَ إِبْلِيسُ مُتَعَلِّقًا بِذَنَبِ الْحِمَارِ. وعَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَمَّا حَمَلَ نُوحٌ فِي السَّفِينَةِ مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ قَالَ أَصْحَابُهُ: وَكَيْفَ نُطَمْئِنُ أَوْ كَيْفَ تَطْمَئِنُّ الْمَوَاشِي وَمَعَنَا الْأَسَدُ ؟ فَسَلَّطَ اللَّهُ عَلَيْهِ الْحُمَّى فَكَانَتْ أَوَّلَ حُمَّى نَزَلَتْ فِي الْأَرْضِ، ثُمَّ شَكَوُا الْفَأْرَةَ فَقَالُوا: الْفُوَيْسِقَةُ تُفْسِدُ عَلَيْنَا طَعَامَنَا وَمَتَاعَنَا، فَأَوْحَى اللَّهُ إِلَى الْأَسَدِ فَعَطَسَ فَخَرَجَتِ الْهِرَّةُ مِنْهُ فَتَخَبَّأَتِ الْفَأْرَةُ مِنْهَا. هَذَا مُرْسَلٌ. وَقَوْلُهُ: وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ. أَيْ مَنِ اسْتَجَبْتُ فِيهِمُ الدَّعْوَةَ النَّافِذَةَ مِمَّنْ كَفَرَ فَكَانَ مِنْهُمِ ابْنُهُ يَامٌ الَّذِي غَرِقَ، وَمَنْ آمَنَ، أَيْ وَاحْمِلْ فِيهَا مَنْ آمَنَ بِكَ مِنْ أُمَّتِكَ قَالَ اللَّهُ تَعَالَى: وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ. هَذَا مَعَ طُولِ الْمُدَّةِ وَالْمُقَامِ بَيْنَ أَظْهُرِهِمْ، وَدَعْوَتِهِمُ الْأَكِيدَةِ لَيْلًا وَنَهَارًا بِضُرُوبِ الْمَقَالِ، وَفُنُونِ التَّلَطُّفَاتِ، وَالتَّهْدِيدِ وَالْوَعِيدِ تَارَةً، وَالتَّرْغِيبِ وَالْوَعْدِ أُخْرَى. عدة من كان مع نوح في السفينة وَقَدِ اخْتُلِفَ فِي عِدَّةِ مَنْ كَانَ مَعَهُ فِي السَّفِينَةِ  فَعَنِ ابْنِ عَبَّاسٍ كَانُوا ثَمَانِينَ نَفْسًا مَعَهُمْ نِسَاؤُهُمْ. وَعَنْ كَعْبِ الْأَحْبَارِ كَانُوا اثْنَيْنِ وَسَبْعِينَ نَفْسًا. وَقِيلَ: كَانُوا عَشَرَةً. وَقِيلَ: إِنَّمَا كَانُوا نُوحًا وَبَنِيهِ الثَّلَاثَةَ، وَكَنَائِنَهُ الْأَرْبَعَ بِامْرَأَةِ يَامٍ الَّذِي انْخَزَلَ وَانْعَزَلَ وَسَلَكَ غَيْرَ طَرِيقِ النَّجَاةِ فَمَا عَدَلَ إِذْ عَدَلَ. وَهَذَا الْقَوْلُ فِيهِ مُخَالَفَةٌ لِظَاهِرِ الْآيَةِ بَلْ هِيَ نَصٌّ فِي أَنَّهُ قَدْ رَكِبَ مَعَهُ مِنْ غَيْرِ أَهْلِهِ طَائِفَةٌ مِمَّنْ آمَنَ بِهِ. كَمَا قَالَ: وَنَجِّنِي وَمَنْ مَعِيَ مِنَ الْمُؤْمِنِينَ. وَقِيلَ: كَانُوا سَبْعَةً. وَأَمَّا امْرَأَةُ نُوحٍ، وَهِيَ أَمُّ أَوْلَادِهِ كُلِّهِمْ ; وَهُمْ حَامٌ، وِسَامٌ، وَيَافِثُ، ويامٌ، وَتُسَمِّيهِ أَهْلُ الْكِتَابِ كَنْعَانَ، وَهُوَ الَّذِي قَدْ غَرِقَ، وَعَابِرٌ. وَقَدْ مَاتَ قَبْلَ الطُّوفَانِ. قِيلَ: إِنَّهَا غَرِقَتْ مَعَ مَنْ غَرِقَ، وَكَانَتْ مِمَّنْ سَبَقَ عَلَيْهِ الْقَوْلُ لِكُفْرِهَا. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّهَا كَانَتْ فِي السَّفِينَةِ، فَيُحْتَمَلُ أَنَّهَا كَفَرَتْ بَعْدَ ذَلِكَ أَوْ أَنَّهَا أُنْظِرَتْ لِيَوْمِ الْقِيَامَةِ، وَالظَّاهِرُ الْأَوَّلُ لِقَوْلِهِ: لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا [ نُوحٍ: 26 ]. قَالَ اللَّهُ تَعَالَى: فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ [ الْمُؤْمِنُونَ: 28 - 29 ]. أَمَرَهُ أَنَّ يَحْمَدَ رَبَّهُ عَلَى مَا سَخَّرَ لَهُ مِنْ هَذِهِ السَّفِينَةِ فَنَجَّاهُ بِهَا، وَفَتَحَ بَيْنَهُ وَبَيْنَ قَوْمِهِ، وَأَقَرَّ عَيْنَهُ مِمَّنْ خَالَفَهُ وَكَذَّبَهُ، كَمَا قَالَ تَعَالَى: الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ [ الزُّخْرُفِ: 12 - 14 ]. وَهَكَذَا يُؤْمَرُ بِالدُّعَاءِ فِي ابْتِدَاءِ الْأُمُورِ أَنْ يَكُونَ عَلَى الْخَيْرِ وَالْبَرَكَةِ  ، وَأَنْ تَكُونَ عَاقِبَتُهَا مَحْمُودَةٌ، كَمَا قَالَ تَعَالَى لِرَسُولِهِ ﷺ حِينَ هَاجَرَ: وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا [ الْإِسْرَاءِ: 80 ].

    ✧ When Noah complained to God and sought His support against them, God inspired him: “Build the ark under Our eyes and by Our inspiration, and do not address Me concerning those who have done wrong; they shall be drowned.” Noah set about making the ark, which is the great ship that had no equal before it, and after it there shall be none like it. God Most High had laid down to him that when His command came, and His punishment descended upon them—the punishment that is not averted from the people who are sinners—that he should not plead with Him concerning them or come back to Him about them. For perhaps compassion for his people might overtake him upon witnessing the punishment befalling them, because report is not like direct seeing; hence He said: “and do not address Me concerning those who have done wrong; they shall be drowned.” And he made the ark, and whenever a group of his people passed by him they mocked him—that is, they ridiculed him, deeming far-fetched the occurrence of what he threatened them with. He said: “If you mock us, then we shall mock you as you mock,” meaning: we are the ones who mock you and wonder at your persistence in disbelief and in your stubbornness that necessitates the falling of the punishment upon you and its descent upon you. “Then you shall know who is visited by a punishment that disgraces him and upon whom rests an enduring punishment.” And they said: “O Noah, you have become a carpenter after prophethood!” Their traits were coarse disbelief and extreme stubbornness in this world. Likewise in the Hereafter they will deny that a messenger from God ever came to them, as al-Bukhārī reported, with his chain of transmission, from Abū Saʿīd, who said: The Messenger of God ﷺ said: “Noah ﷺ will come with his nation, and God, Mighty and Glorious, will say: ‘Did you convey?’ He will say: ‘Yes, O Lord.’ Then He will say to his nation: ‘Did he convey to you?’ They will say: ‘No, no prophet came to us.’ Then He will say to Noah: ‘Who will testify for you?’ He will say: ‘Muhammad and his nation.’ Then they will testify that he conveyed. And that is His saying: ‘Thus We have made you a middle nation, that you may be witnesses over the people and the Messenger be a witness over you’ [al-Baqarah: 143].

87. Tarikh (al-Tabari) 83No grade recorded

    فَلَمَّا اطْمَأَنَّ نُوحٌ فِي الْفُلْكِ، وَأَدْخَلَ فِيهِ كُلَّ مَنْ أُمِرَ بِهِ، وَكَانَ ذَلِكَ بَعْدَ سِتِّمِائَةِ سَنَةٍ مِنْ عُمُرِهِ فِي قَوْلِ بَعْضِهِمْ، وَحَمَلَ مَعَهُ مَنْ حَمَلَ وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ. أَيْ عَلَى اسْمِ اللَّهِ ابْتِدَاءُ سَيْرِهَا وَانْتِهَاؤُهُ إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ. أَيْ وَذُو عِقَابٍ أَلِيمٍ مَعَ كَوْنِهِ غَفُورًا رَحِيمًا لَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ، كَمَا أَحَلَّ بِأَهْلِ الْأَرْضِ الَّذِينَ كَفَرُوا بِهِ. وَعَبَدُوا غَيْرَهُ قَالَ اللَّهُ تَعَالَى: وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ. وَذَلِكَ أَنَّ اللَّهَ تَعَالَى أَرْسَلَ مِنَ السَّمَاءِ مَطَرًا لَمْ تَعْهَدْهُ الْأَرْضُ قَبْلَهُ، وَلَا تُمْطِرْهُ بَعْدَهُ كَانَ كَأَفْوَاهِ الْقِرَبِ، وَأَمَرَ الْأَرْضَ فَنَبَعَتْ مِنْ جَمِيعِ فِجَاجِهَا وَسَائِرِ أَرْجَائِهَا، كَمَا قَالَ تَعَالَى: فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَى أَمْرٍ قَدْ قُدِرَ وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَاحٍ وَدُسُرٍ [ الْقَمَرِ: 10 - 13 ]. وَالدُّسُرُ: الْمَسَامِيرُ تَجْرِي بِأَعْيُنِنَا أَيْ بِحِفْظِنَا وَكَلَاءَتِنَا وَحِرَاسَتِنَا وَمُشَاهَدَتِنَا لَهَا جَزَاءً لِمَنْ كَانَ كُفِرَ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ وَغَيْرُهُ أَنَّ الطُّوفَانَ كَانَ فِي ثَالِثَ عَشَرَ شَهْرِ آبٍ فِي حَمَارَةِ الْقَيْظِ. وَقَالَ تَعَالَى: إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ. أَيِ السَّفِينَةِ. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ. قَالَ جَمَاعَةٌ مِنَ الْمُفَسِّرِينَ: ارْتَفَعَ الْمَاءُ عَلَى أَعْلَى جَبَلٍ بِالْأَرْضِ خَمْسَةَ عَشَرَ ذِرَاعًا. وَهُوَ الَّذِي عِنْدَ أَهْلِ الْكِتَابِ. وَقِيلَ: ثَمَانِينَ ذِرَاعًا. وَعَمَّ جَمِيعَ الْأَرْضِ ; طُولَهَا وَالْعَرْضَ، سَهْلَهَا وَحَزْنَهَا، وَجِبَالَهَا، وَقِفَارَهَا وَرِمَالَهَا، وَلَمْ يَبْقَ عَلَى وَجْهِ الْأَرْضِ مِمَّنْ كَانَ بِهَا مِنَ الْأَحْيَاءِ عَيْنٌ تَطْرِفُ، وَلَا صَغِيرٌ وَلَا كَبِيرٌ. قَالَ الْإِمَامُ مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ: كَانَ أَهْلُ ذَلِكَ الزَّمَانِ قَدْ مَلَئُوا السَّهْلَ وَالْجَبَلَ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ: لَمْ تَكُنْ بُقْعَةٌ فِي الْأَرْضِ إِلَّا وَلَهَا مَالِكٌ وَحَائِزٌ. رَوَاهُمَا ابْنُ أَبِي حَاتِمٍ. موقف ابن نوح عليه السلام وَنَادَى نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَبْ مَعَنَا وَلَا تَكُنْ مَعَ الْكَافِرِينَ قَالَ سَآوِي إِلَى جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلَّا مَنْ رَحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ [ هُودٍ: 42 - 43 ]. وَهَذَا الِابْنُ هُوَ يَامٌ أَخُو سَامٍ وَحَامٍ وَيَافِثَ. وَقِيلَ: اسْمُهُ كَنْعَانُ. وَكَانَ كَافِرًا عَامِلًا غَيْرَ صَالِحٍ، مُخَالِفًا أَبَاهُ فِي دِينِهِ وَمَذْهَبِهِ، فَهَلَكَ مَعَ مَنْ هَلَكَ. هَذَا وَقَدْ نَجَا مَعَ أَبِيهِ الْأَجَانِبُ فِي النَّسَبِ لَمَّا كَانُوا مُوَافِقِينَ فِي الدِّينِ وَالْمَذْهَبِ: وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ وَقِيلَ بُعْدًا لِلْقَوْمِ الظَّالِمِينَ. أَيْ ; لَمَّا فَرَغَ مِنْ أَهْلِ الْأَرْضِ، وَلَمْ يَبْقَ مِنْهَا أَحَدٌ مِمَّنْ عَبَدَ غَيْرَ اللَّهِ عَزَّ وَجَلَّ، أَمَرَ اللَّهُ الْأَرْضَ أَنْ تَبْلَعَ مَاءَهَا، وَأَمَرَ السَّمَاءَ أَنْ تُقْلِعَ. أَيْ تُمْسِكُ عَنِ الْمَطَرِ وَغِيضَ الْمَاءُ. أَيْ نَقَصَ عَمَّا كَانَ وَقُضِيَ الْأَمْرُ، أَيْ وَقَعَ بِهِمُ الَّذِي كَانَ قَدْ سَبَقَ فِي عِلْمِهِ وَقَدَرِهِ، مِنْ إِحْلَالِهِ بِهِمْ مَا حَلَّ بِهِمْ وَقِيلَ بُعْدًا لِلْقَوْمِ الظَّالِمِينَ. أَيْ ; نُودِيَ عَلَيْهِمْ بِلِسَانِ الْقُدْرَةِ بُعْدًا لَهُمْ مِنَ الرَّحْمَةِ وَالْمَغْفِرَةِ، كَمَا قَالَ تَعَالَى: فَكَذَّبُوهُ فَأَنْجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ [ الْأَعْرَافِ: 64 ]. وَقَالَ تَعَالَى: فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ وَجَعَلْنَاهُمْ خَلَائِفَ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ [ يُونُسَ: 73 ]. وَقَالَ تَعَالَى: وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ [ الْأَنْبِيَاءِ: 77 ]. وَقَالَ تَعَالَى: فَأَنْجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ [ الشُّعَرَاءِ: 119 - 122 ] وَقَالَ تَعَالَى: فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ [ الْعَنْكَبُوتِ: 14 - 15 ]. وَقَالَ تَعَالَى: ثُمَّ أَغْرَقْنَا الْآخَرِينَ [ الصَّافَّاتِ: 82 ] وَقَالَ: وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ مُدَّكِرٍ فَكَيْفَ كَانَ عَذَابِي وَنُذُرٍ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ [ الْقَمَرِ: 15 - 17 ]. وَقَالَ تَعَالَى: مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا وَقَالَ نُوحٌ رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا [ نُوحٍ: 25 - 27 ]. وَقَدِ اسْتَجَابَ اللَّهُ تَعَالَى وَلَهُ الْحَمْدُ وَالْمِنَّةُ دَعْوَتَهُ فَلَمْ يَبْقَ مِنْهُمْ عَيْنٌ تَطْرِفُ. وَقَدْ رَوَى الْإِمَامَانِ: أَبُو جَعْفَرِ بْنُ جَرِيرٍ، وَأَبُو مُحَمَّدِ بْنُ أَبِي حَاتِمٍ فِي تَفْسِيرَيْهِمَا عن عَائِشَةَ أُمَّ الْمُؤْمِنِينَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: فَلَوْ رَحِمَ اللَّهُ مِنْ قَوْمِ نُوحٍ أَحَدًا لِرَحِمِ أُمَّ الصَّبِيِّ. قَالَ رَسُولُ اللَّهِ ﷺ: مَكَثَ نُوحٌ عَلَيْهِ السَّلَامُ فِي قَوْمِهِ أَلْفَ سَنَةٍ يَعْنِي إِلَّا خَمْسِينَ عَامًا  ، وَغَرَسَ مِائَةَ سَنَةٍ الشَّجَرَ فَعَظُمَتْ، وَذَهَبَتْ كُلَّ مَذْهَبٍ، ثُمَّ قَطَعَهَا، ثُمَّ جَعَلَهَا سَفِينَةً، وَيَمُرُّونَ عَلَيْهِ، وَيَسْخَرُونَ مِنْهُ، وَيَقُولُونَ: تَعْمَلُ سَفِينَةً فِي الْبَرِّ كَيْفَ تَجْرِي. قَالَ: سَوْفَ تَعْلَمُونَ. فَلَمَّا فَرَغَ وَنَبَعَ الْمَاءُ وَصَارَ فِي السِّكَكِ. خَشِيَتْ أُمُّ الصَّبِيِّ عَلَيْهِ وَكَانَتْ تُحِبُّهُ حُبًّا شَدِيدًا خَرَجَتْ بِهِ إِلَى الْجَبَلِ حَتَّى بَلَغَتْ ثُلْثَهُ، فَلَمَّا بَلَغَهَا الْمَاءُ، خَرَجَتْ بِهِ حَتَّى اسْتَوَتْ عَلَى الْجَبَلِ، فَلَمَّا بَلَغَ الْمَاءُ رَقَبَتَهَا رَفَعَتْهُ بِيَدَيْهَا، فَغَرِقَا، فَلَوْ رَحِمَ اللَّهُ مِنْهُمْ أَحَدًا لِرَحِمِ أُمَّ الصَّبِيِّ. وَهَذَا حَدِيثٌ غَرِيبٌ، وَقَدْ رُوِيَ عَنْ كَعْبِ الْأَحْبَارِ، وَمُجَاهِدٍ، وَغَيْرِ وَاحِدٍ شَبِيهٌ لِهَذِهِ الْقِصَّةِ، وَأَحْرَى بِهَذَا الْحَدِيثِ أَنْ يَكُونَ مَوْقُوفًا مُتَلَقًّى عَنْ مِثْلِ كَعْبِ الْأَحْبَارِ. وَاللَّهُ أَعْلَمُ. الزعم بأن عوج بن عنق كان موجودا قبل نوح وَالْمَقْصُودُ أَنَّ اللَّهَ لَمْ يُبْقِ مِنَ الْكَافِرِينَ دَيَّارًا، فَكَيْفَ يَزْعُمُ بَعْضُ الْمُفَسِّرِينَ: أَنَّ عُوَجَ بْنَ عُنُقَ، وَيُقَالُ: ابْنَ عِنَاقَ كَانَ مَوْجُودًا مِنْ قَبْلِ نُوحٍ إِلَى زَمَانِ مُوسَى وَيَقُولُونَ: كَانَ كَافِرًا مُتَمَرِّدًا جَبَّارًا عَنِيدًا، وَيَقُولُونَ: كَانَ لِغَيْرِ رِشْدَةٍ بَلْ وَلَدَتْهُ أُمُّهُ عُنُقُ بِنْتُ آدَمَ مِنْ زِنًا، وَأَنَّهُ كَانَ يَأْخُذُ مِنْ طُولِهِ السَّمَكَ مِنْ قَرَارِ الْبِحَارِ، وَيَشْوِيهِ فِي عَيْنِ الشَّمْسِ، وَأَنَّهُ كَانَ يَقُولُ لِنُوحٍ، وَهُوَ فِي السَّفِينَةِ: مَا هَذِهِ الْقُصَيْعَةُ الَّتِي لَكَ، وَيَسْتَهْزِئُ بِهِ. وَيَذْكُرُونَ أَنَّهُ كَانَ طُولُهُ ثَلَاثَةَ آلَافِ ذِرَاعٍ وَثَلَاثِمِائَةٍ وَثَلَاثَةٍ وَثَلَاثِينَ ذِرَاعًا وَثُلُثًا، إِلَى غَيْرِ ذَلِكَ مِنَ الْهَذَيَانَاتِ الَّتِي لَوْلَا أَنَّهَا مُسَطَّرَةٌ فِي كَثِيرٍ مِنْ كُتُبِ التَّفَاسِيرِ، وَغَيْرِهَا مِنَ التَّوَارِيخِ، وَأَيَّامِ النَّاسِ لَمَا تَعَرَّضْنَا لِحِكَايَتِهَا لِسَقَاطَتِهَا، وَرَكَاكَتِهَا، ثُمَّ إِنَّهَا مُخَالِفَةٌ لِلْمَعْقُولِ وَالْمَنْقُولِ. أَمَّا الْمَعْقُولُ فَكَيْفَ يَسُوغُ فِيهِ أَنْ يُهْلِكَ اللَّهُ وَلَدَ نُوحٍ لِكُفْرِهِ، وَأَبُوهُ نَبِيُّ الْأُمَّةِ وَزَعِيمُ أَهْلِ الْإِيمَانِ، وَلَا يُهْلِكُ عُوجَ بْنَ عُنُقَ، وَيُقَالُ: عَنَاقُ. وَهُوَ أَظْلَمُ وَأَطْغَى عَلَى مَا ذَكَرُوا، وَكَيْفَ لَا يَرْحَمُ اللَّهُ مِنْهُمْ أَحَدًا، وَلَا أُمَّ الصَّبِيِّ، وَلَا الصَّبِيَّ، وَيَتْرُكُ هَذَا الدَّعِيَّ الْجَبَّارَ الْعَنِيدَ الْفَاجِرَ الشَّدِيدَ الْكَافِرَ الشَّيْطَانَ الْمَرِيدَ عَلَى مَا ذَكَرُوا ؟ ! وَأَمَّا الْمَنْقُولُ فَقَدْ قَالَ اللَّهُ تَعَالَى: ثُمَّ أَغْرَقْنَا الْآخَرِينَ. وَقَالَ: رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا ثُمَّ هَذَا الطُّولُ الَّذِي ذَكَرُوهُ مُخَالِفٌ لِمَا فِي الصَّحِيحَيْنِ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: إِنَّ اللَّهَ خَلَقَ آدَمَ وَطُولُهُ سِتُّونَ ذِرَاعًا، ثُمَّ لَمْ يَزَلِ الْخَلْقُ يَنْقُصُ حَتَّى الْآنَ. فَهَذَا نَصُّ الصَّادِقِ الْمَصْدُوقِ الْمَعْصُومِ الَّذِي لَا يَنْطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى. أَنَّهُ لَمْ يَزَلِ الْخَلْقُ يَنْقُصُ حَتَّى الْآنَ أَيْ ; لَمْ يَزَلِ النَّاسُ فِي نُقْصَانٍ فِي طُولِهِمْ مِنْ آدَمَ إِلَى يَوْمِ إِخْبَارِهِ بِذَلِكَ، وَهَلُمَّ جَرًّا إِلَى يَوْمِ الْقِيَامَةِ. وَهَذَا يَقْتَضِي أَنَّهُ لَمْ يُوجَدْ مِنْ ذُرِّيَّةِ آدَمَ مَنْ كَانَ أَطْوَلَ مِنْهُ فَكَيْفَ يُتْرَكُ هَذَا وَيُذْهَلُ عَنْهُ، وَيُصَارُ إِلَى أَقْوَالِ الْكَذَبَةِ الْكَفَرَةِ مِنْ أَهْلِ الْكِتَابِ الَّذِينَ بَدَّلُوا كُتَبَ اللَّهِ الْمُنَزَّلَةَ وَحَرَّفُوهَا وَأَوَّلُوهَا وَوَضَعُوهَا عَلَى غَيْرِ مَوَاضِعِهَا، فَمَا ظَنُّكَ بِمَا هُمْ يَسْتَقِلُّونَ بِنَقْلِهِ أَوْ يُؤْتَمَنُونَ عَلَيْهِ، وَهُمُ الْكَذَبَةُ الْخَوَنَةُ، عَلَيْهِمْ لِعَائِنُ اللَّهِ الْمُتَتَابِعَةُ إِلَى يَوْمِ الْقِيَامَةِ. وَمَا أَظُنُّ أَنَّ هَذَا الْخَبَرَ عَنْ عُوجَ بْنِ عَنَاقَ إِلَّا اخْتِلَاقًا مِنْ بَعْضِ زَنَادِقَتِهِمْ وَفُجَّارِهِمُ الَّذِينَ كَانُوا أَعْدَاءَ الْأَنْبِيَاءِ، وَاللَّهُ أَعْلَمُ. مناشدة نوح عليه السلام ربه تعالى في ولده ثُمَّ ذَكَرَ اللَّهُ تَعَالَى مُنَاشَدَةَ نُوحٍ رَبَّهُ فِي وَلَدِهِ  ، وَسُؤَالَهُ لَهُ عَنْ غَرَقِهِ عَلَى وَجْهِ الِاسْتِعْلَامِ وَالِاسْتِكْشَافِ، وَوَجْهُ السُّؤَالِ أَنَّكَ وَعَدْتَنِي بِنَجَاةِ أَهْلِي مَعِي وَهُوَ مِنْهُمْ وَقَدْ غَرِقَ فَأُجِيبَ بِأَنَّهُ لَيْسَ مِنْ أَهْلِكَ أَيِ الَّذِينَ وَعَدْتُ بِنَجَاتِهِمْ أَيْ أَمَا قُلْنَا لَكَ: وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ. فَكَانَ هَذَا مِمَّنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ بِأَنْ سَيَغْرَقُ بِكُفْرِهِ، وَلِهَذَا سَاقَتْهُ الْأَقْدَارُ إِلَى أَنِ انْحَازَ عَنْ حَوْزَةِ أَهْلِ الْإِيمَانِ، فَغَرِقَ مَعَ حِزْبِهِ أَهْلِ الْكُفْرِ وَالطُّغْيَانِ.

    ✧ When Nūḥ had settled in the ark, and had brought into it everyone he had been commanded to bring—this being after six hundred years of his life according to some—and had carried with him those he carried, he said: “Embark in it; in the name of God be its course and its mooring. Truly my Lord is Forgiving, Merciful.” That is, in the name of God is the beginning of its sailing and the end of it. “Truly my Lord is Forgiving, Merciful,” that is, and Possessor of painful punishment even as He is Forgiving, Merciful; His might is not turned away from the wrongdoing people, just as He brought down upon the people of the earth who disbelieved in Him and worshipped other than Him. God, Exalted be He, said: “And it sailed with them amid waves like mountains.” That was because God, Exalted be He, sent down from the sky rain such as the earth had never known before it, nor would it rain such after it; it was like the mouths of waterskins. And He commanded the earth, and it gushed forth from all its fissures and all its regions, as He, Exalted be He, said: “Then he called upon his Lord, 'I am overcome, so help me.' So We opened the gates of the sky with water pouring down, and We caused the earth to burst forth with springs, and the waters met for a matter already decreed. And We carried him on a thing of planks and nails” [al-Qamar: 10–13]. Al-dusur are nails. “Sailing under Our eyes,” that is, under Our protection, Our keeping, Our guarding, and Our watching over it, “as a reward for him who had been rejected.” Ibn Jarīr and others have mentioned that the flood was on the thirteenth of the month of Āb in the intense heat of summer. He, Exalted be He, said: “Truly when the water overflowed, We carried you in the running vessel,” that is, the ship. “That We might make it a reminder for you, and that a retentive ear might retain it.” A group of exegetes said: The water rose above the highest mountain on earth by fifteen cubits—this is what is held by the People of the Book. It was also said: eighty cubits. And it covered the entire earth, its length and breadth, its plains and its rugged terrain, its mountains, its deserts, and its sands. No living eye that blinked remained on the face of the earth of those who had been on it, neither small nor great. Imām Mālik said, from Zayd b. Aslam: The people of that time had filled the plain and the mountain. ʿAbd al-Raḥmān b. Zayd b. Aslam said: There was no spot on earth but that it had an owner and a possessor. Ibn Abī Ḥātim related both of these. The stance of Nūḥ's son, upon him be peace: “And Nūḥ called out to his son, who had withdrawn apart, 'O my son, embark with us and do not be with the disbelievers.' He said, 'I will take refuge on a mountain that will protect me from the water.' He said, 'There is no protector today from the command of God except for him upon whom He has mercy.' And the wave came between them, and he was among the drowned” [Hūd: 42–43]. This son is Yām, the brother of Sām, Ḥām, and Yāfith. It was also said: his name was Kanʿān. He was a disbeliever, an evildoer, not righteous, contradicting his father in his religion and way, so he perished with those who perished. This, even though strangers in lineage were saved with his father because they agreed with him in religion and way. It was said: “O earth, swallow your water, and O sky, cease.” And the water subsided, and the matter was accomplished, and it came to rest on al-Jūdī. And it was said: “Away with the wrongdoing people.” That is, when He had finished with the people of the earth, and none remained on it of those who worshipped other than God, Mighty and Majestic, God commanded the earth to swallow its water, and commanded the sky to cease, that is, to withhold the rain. “And the water subsided,” that is, it decreased from what it had been. “And the matter was accomplished,” that is, what had already preceded in His knowledge and His decree came upon them, of what He brought down upon them. “And it was said: Away with the wrongdoing people,” that is, it was proclaimed against them in the tongue of power: away with them from mercy and forgiveness, just as He, Exalted be He, said: “But they denied him, so We saved him and those with him in the ark, and We drowned those who denied Our signs. Truly they were a blind people” [al-Aʿrāf: 64]. And He, Exalted be He, said: “But they denied him, so We saved him and those with him in the ark, and We made them successors, and We drowned those who denied Our signs. So see how was the end of those who were warned” [Yūnus: 73]. And He, Exalted be He, said: “And We helped him against the people who denied Our signs. Truly they were an evil people, so We drowned them all” [al-Anbiyāʾ: 77]. And He, Exalted be He, said: “So We saved him and those with him in the laden ark. Then after that We drowned the rest. Truly in that is a sign, but most of them were not believers. And truly your Lord, He is the Mighty, the Merciful” [al-Shuʿarāʾ: 119–122]. And He, Exalted be He, said: “So We saved him and the companions of the ship, and We made it a sign for the worlds” [al-ʿAnkabūt: 14–15]. And He, Exalted be He, said: “Then We drowned the others” [al-Ṣāffāt: 82]. And He said: “And We left it as a sign. Is there any who will remember? How then was My punishment and My warning? And We have made the Qurʾān easy for remembrance. Is there any who will remember?” [al-Qamar: 15–17]. And He, Exalted be He, said: “Because of their sins they were drowned, then made to enter a Fire, and they found for themselves no helpers besides God. And Nūḥ said, 'My Lord, leave not upon the earth any dweller from among the disbelievers. If You leave them, they will mislead Your servants and will beget none but wicked disbelievers'” [Nūḥ: 25–27]. And God, Exalted be He—and to Him belongs praise and grace—answered his supplication, and no eye that blinked remained of them. The two imāms Abū Jaʿfar b. Jarīr and Abū Muḥammad b. Abī Ḥātim related in their two tafsīrs from ʿĀʾishah, Mother of the Believers, that the Messenger of God ﷺ said: “Had God had mercy on anyone of the people of Nūḥ, He would have had mercy on the mother of the child.” The Messenger of God ﷺ said: “Nūḥ ﷺ remained among his people a thousand years, that is, less fifty years, and for a hundred years he planted trees, and they grew great and spread in every direction. Then he cut them down and made them into an ark. They would pass by him and mock him, saying: 'You are making a ship on dry land; how will it sail?' He said: 'You will soon know.' When he had finished and the water gushed forth and reached the streets, the mother of the child feared for him, and she loved him greatly. She went out with him to the mountain until she reached a third of the way up it. When the water reached her, she went out with him until she stood on the top of the mountain. When the water reached her neck, she lifted him with her hands, and they both drowned. Had God had mercy on any of them, He would have had mercy on the mother of the child.” This is a strange ḥadīth. It has been related from Kaʿb al-Aḥbār, Mujāhid, and others a story similar to this, and it is more likely that this ḥadīth is mawqūf, received from the like of Kaʿb al-Aḥbār. And God knows best. The claim that ʿŪj b. ʿUnaq existed before Nūḥ. The point is that God did not leave any dweller among the disbelievers, so how can some exegetes claim that ʿŪj b. ʿUnaq—also said: Ibn ʿInāq—existed from before Nūḥ until the time of Moses? They say: He was a disbeliever, rebellious, tyrannical, obstinate. They say: He was not born of lawful union; rather, his mother ʿUnaq, daughter of Ādam, bore him through adultery. And that, because of his height, he used to take fish from the depths of the seas and roast it in the heat of the sun. And that he used to say to Nūḥ while he was in the ark: “What is this little bowl of yours?” mocking him. And they mention that his height was three thousand three hundred thirty-three cubits and a third, along with other such ravings that, had they not been written down in many books of tafsīr and other chronicles and histories of people, we would not have undertaken to relate them because of their worthlessness and feebleness. Moreover, they contradict both reason and transmitted report. As for reason: how can it be admissible that God would destroy the son of Nūḥ for his disbelief—while his father was the prophet of the nation and the leader of the people of faith—and yet not destroy ʿŪj b. ʿUnaq (also said ʿAnāq), who was, according to what they mention, more wicked and more rebellious? And how could God have no mercy on any of them, neither on the mother of the child nor on the child, and yet leave this bastard, this tyrant, this obstinate, wicked, exceedingly disbelieving, rebellious devil, as they mention? As for transmitted report: God, Exalted be He, said: “Then We drowned the others,” and He said: “My Lord, leave not upon the earth any dweller among the disbelievers.” Then this height that they mention contradicts what is in the two Ṣaḥīḥs from the Prophet ﷺ, that he said: “God created Ādam, and his height was sixty cubits. Then creation has not ceased to decrease until now.” This is the explicit text of the truthful, the one whose truthfulness is confirmed, the infallible, who does not speak from desire; it is nothing but revelation revealed. That is, people have not ceased to decrease in their height from Ādam until the day he informed of that, and so on until the Day of Resurrection. This entails that no one from the progeny of Ādam existed who was taller than him. So how can this be abandoned and overlooked, and recourse be made to the statements of the lying disbelievers among the People of the Book, who altered the revealed books of God, distorted them, interpreted them wrongly, and placed them in their improper places? What do you think of what they alone transmit or what they are entrusted with, when they are liars and traitors, upon whom are the successive curses of God until the Day of Resurrection? I do not think that this report about ʿŪj b. ʿAnāq is anything but a fabrication by some of their heretics and wicked ones who were enemies of the prophets. And God knows best. Nūḥ's appeal to his Lord, Exalted be He, concerning his son. Then God, Exalted be He, mentioned Nūḥ's appeal to his Lord concerning his son, and his questioning Him about his drowning in the manner of seeking information and clarification. The point of the question is: You promised me the salvation of my family with me, and he is one of them, yet he has drowned. The answer came that he was not of your family, that is, of those whose salvation I promised. That is, did We not say to you: “and your family, except for him against whom the decree has already gone forth among them.” So this one was among those against whom the decree had already gone forth among them, that he would drown because of his disbelief. For this reason the decrees drove him to withdraw from the company of the people of faith, and he drowned with his party, the people of disbelief and tyranny.

88. Tarikh (al-Tabari) 84No grade recorded

    ثُمَّ قَالَ تَعَالَى: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِمَّنْ مَعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ. هَذَا أَمْرٌ لِنُوحٍ عَلَيْهِ السَّلَامُ لَمَّا نَضَبَ الْمَاءُ عَنْ وَجْهِ الْأَرْضِ، وَأَمْكَنَ السَّعْيُ فِيهَا، وَالِاسْتِقْرَارُ عَلَيْهَا، أَنْ يَهْبِطَ مِنَ السَّفِينَةِ الَّتِي كَانَتْ قَدِ اسْتَقَرَّتْ بَعْدَ سَيْرِهَا الْعَظِيمِ عَلَى ظَهْرِ جَبَلِ الْجُودِيِّ وَهُوَ جَبَلٌ بِأَرْضِ الْجَزِيرَةِ مَشْهُورٌ، وَقَدْ قَدَّمْنَا ذِكْرَهُ عِنْدَ خَلْقِ الْجِبَالِ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ. أَيِ اهْبِطْ سَالِمًا مُبَارَكًا عَلَيْكَ، وَعَلَى أُمَمٍ مِمَّنْ سَيُولَدُ بَعْدُ. أَيْ مِنْ أَوْلَادِكَ فَإِنَّ اللَّهَ لَمْ يَجْعَلْ لِأَحَدٍ مِمَّنْ كَانَ مَعَهُ مِنَ الْمُؤْمِنِينَ نَسْلًا، وَلَا عَقِبًا سِوَى نُوحٍ عَلَيْهِ السَّلَامُ قَالَ تَعَالَى: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ. إخبار عيسى عليه السلام للحوارين عن سفينة نوح وعَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: قَالَ الْحَوَارِيُّونَ لِعِيسَى ابْنِ مَرْيَمَ: لَوْ بَعَثْتَ لَنَا رَجُلًا شَهِدَ السَّفِينَةَ فَحَدَّثَنَا عَنْهَا ؟ قَالَ: فَانْطَلَقَ بِهِمْ حَتَّى أَتَى إِلَى كَثِيبٍ مِنْ تُرَابٍ، فَأَخَذَ كَفًّا مِنْ ذَلِكَ التُّرَابِ بِكَفِّهِ، قَالَ: أَتَدْرُونَ مَا هَذَا ؟ قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: هَذَا كَعْبُ حَامَ بْنِ نُوحٍ. قَالَ: وَضَرَبَ الْكَثِيبَ بِعَصَاهُ، وَقَالَ: قُمْ بِإِذْنِ اللَّهِ. فَإِذَا هُوَ قَائِمٌ يَنْفُضُ التُّرَابَ عَنْ رَأْسِهِ قَدْ شَابَ. فَقَالَ لَهُ: عِيسَى عَلَيْهِ السَّلَامُ هَكَذَا هَلَكْتَ. قَالَ: لَا. وَلَكِنِّي مِتُّ وَأَنَا شَابٌّ، وَلَكِنِّي ظَنَنْتُ أَنَّهَا السَّاعَةُ فَمِنْ ثَمَّ شِبْتُ. قَالَ: حَدِّثْنَا عَنْ سَفِينَةِ نُوحٍ. قَالَ: كَانَ طُولُهَا أَلْفَ ذِرَاعٍ وَمِائَتَيْ ذِرَاعٍ، وَعَرْضُهَا سِتُّمِائَةِ ذِرَاعٍ، وَكَانَتْ ثَلَاثَ طَبَقَاتٍ ; فَطَبَقَةٌ فِيهَا الدَّوَابُّ وَالْوَحْشُ، وَطَبَقَةٌ فِيهَا الْإِنْسُ، وَطَبَقَةٌ فِيهَا الطَّيْرُ، فَلَمَّا كَثُرَ أَرْوَاثُ الدَّوَابِّ أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى نُوحٍ عَلَيْهِ السَّلَامُ أَنِ اغْمِزْ ذَنَبَ الْفِيلِ، فَغَمَزَهُ فَوَقَعَ مِنْهُ خِنْزِيرٌ وَخِنْزِيرَةٌ فَأَقْبَلَا عَلَى الرَّوْثِ، وَلَمَّا وَقَعَ الْفَأْرُ يَخْرِزُ السَّفِينَةَ بِقَرْضِهِ أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى نُوحٍ عَلَيْهِ السَّلَامُ أَنِ اضْرِبْ بَيْنَ عَيْنَيِ الْأَسَدِ، فَخَرَجَ مِنْ مَنْخَرِهِ سِنَّوْرٌ وَسِنَّوْرَةٌ فَأَقْبَلَا عَلَى الْفَأْرِ. فَقَالَ لَهُ عِيسَى: كَيْفَ عَلِمَ نُوحٌ عَلَيْهِ السَّلَامُ أَنَّ الْبِلَادَ قَدْ غَرِقَتْ. قَالَ: بَعَثَ الْغُرَابَ يَأْتِيهِ بِالْخَبَرِ فَوَجَدَ جِيفَةً فَوَقَعَ عَلَيْهَا، فَدَعَا عَلَيْهِ بِالْخَوْفِ فَلِذَلِكَ لَا يَأْلَفُ الْبُيُوتَ. قَالَ: ثُمَّ بَعَثَ الْحَمَامَةَ فَجَاءَتْ بِوَرَقِ زَيْتُونٍ بِمِنْقَارِهَا وَطِينٍ بِرِجْلَيْهَا، فَعَلِمَ أَنَّ الْبِلَادَ قَدْ غَرِقَتْ فَطَوَّقَهَا الْخُضْرَةَ الَّتِي فِي عُنُقِهَا، وَدَعَا لَهَا أَنْ تَكُونَ فِي أُنْسٍ وَأَمَانٍ فَمِنْ ثَمَّ تَأْلَفُ الْبُيُوتَ. قَالَ: فَقَالُوا: يَا رَسُولَ اللَّهِ أَلَا نَنْطَلِقُ بِهِ إِلَى أَهْلِينَا فَيَجْلِسُ مَعَنَا وَيُحَدِّثُنَا ؟ قَالَ: كَيْفَ يَتْبَعُكُمْ مَنْ لَا رِزْقَ لَهُ ؟ قَالَ: فَقَالَ لَهُ: عُدْ بِإِذْنِ اللَّهِ فَعَادَ تُرَابًا، وَهَذَا أَثَرٌ غَرِيبٌ جِدًّا. وعَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ مَعَ نُوحٍ فِي السَّفِينَةِ ثَمَانُونَ رَجُلًا مَعَهُمْ أَهْلُوهُمْ، وَأَنَّهُمْ كَانُوا فِي السَّفِينَةِ مِائَةً وَخَمْسِينَ يَوْمًا، وَأَنَّ اللَّهَ وَجَّهَ السَّفِينَةَ إِلَى مَكَّةَ فَدَارَتْ بِالْبَيْتِ أَرْبَعِينَ يَوْمًا، ثُمَّ وَجَّهَهَا إِلَى الْجُودِيِّ فَاسْتَقَرَّتْ عَلَيْهِ فَبَعَثَ نُوحٌ عَلَيْهِ السَّلَامُ الْغُرَابَ لِيَأْتِيَهُ بِخَبَرِ الْأَرْضِ، فَذَهَبَ فَوَقَعَ عَلَى الْجِيَفِ فَأَبْطَأَ عَلَيْهِ، فَبَعَثَ الْحَمَامَةَ فَأَتَتْهُ بِوَرَقِ الزَّيْتُونِ، وَلَطَّخَتْ رِجْلَيْهَا بِالطِّينِ، فَعَرَفَ نُوحٌ أَنَّ الْمَاءَ قَدْ نَضَبَ، فَهَبَطَ إِلَى أَسْفَلِ الْجُودِيِّ فَابْتَنَى قَرْيَةً، وَسَمَّاهَا ثَمَانِينَ، فَأَصْبَحُوا ذَاتَ يَوْمٍ، وَقَدْ تَبَلْبَلَتْ أَلْسِنَتُهُمْ عَلَى ثَمَانِينَ لُغَةً ; إِحْدَاهَا لُغَةُ الْعَرَبِيِّ، فَكَانَ بَعْضُهُمْ لَا يَفْقَهُ كَلَامَ بَعْضٍ، فَكَانَ نُوحٌ عَلَيْهِ السَّلَامُ يُعَبِّرُ عَنْهُ. وَقَالَ قَتَادَةُ وَغَيْرُهُ: رَكِبُوا فِي السَّفِينَةِ فِي الْيَوْمِ الْعَاشِرِ مِنْ شَهْرِ رَجَبٍ فَسَارُوا مِائَةً وَخَمْسِينَ يَوْمًا، وَاسْتَقَرَّتْ بِهِمْ عَلَى الْجُودِيِّ شَهْرًا، وَكَانَ خُرُوجُهُمْ مِنَ السَّفِينَةِ فِي يَوْمِ عَاشُورَاءَ مِنَ الْمُحَرَّمِ، وَقَدْ رَوَى ابْنُ جَرِيرٍ خَبَرًا مَرْفُوعًا يُوَافِقُ هَذَا، وَأَنَّهُمْ صَامُوا يَوْمَهُمْ ذَلِكَ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: مَرَّ النَّبِيُّ ﷺ بِأُنَاسٍ مِنَ الْيَهُودِ، وَقَدْ صَامُوا يَوْمَ عَاشُورَاءَ فَقَالَ: " مَا هَذَا مِنَ الصَّوْمِ ؟ " فَقَالُوا: هَذَا الْيَوْمُ الَّذِي نَجَّى اللَّهُ مُوسَى وَبَنِي إِسْرَائِيلَ مِنَ الْغَرَقِ، وَغَرِقَ فِيهِ فِرْعَوْنُ، وَهَذَا يَوْمٌ اسْتَوَتْ فِيهِ السَّفِينَةُ عَلَى الْجُودِيِّ فَصَامَ نُوحٌ وَمُوسَى عَلَيْهِمَا السَّلَامُ شُكْرًا لِلَّهِ عَزَّ وَجَلَّ فَقَالَ النَّبِيُّ ﷺ: " أَنَا أَحَقُّ بِمُوسَى وَأَحَقُّ بِصَوْمِ هَذَا الْيَوْمِ ". وَقَالَ لِأَصْحَابِهِ: " مَنْ كَانَ مِنْكُمْ أَصْبَحَ صَائِمًا فَلْيُتِمَّ صَوْمَهُ، وَمَنْ كَانَ أَصَابَ مِنْ غَدَاءِ أَهْلِهِ فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ ". وَهَذَا الْحَدِيثُ لَهُ شَاهِدٌ فِي الصَّحِيحِ مِنْ وَجْهٍ آخَرَ، وَالْمُسْتَغْرَبُ ذِكْرُ نُوحٍ أَيْضًا. وَاللَّهُ أَعْلَمُ. وَأَمَّا مَا يَذْكُرُهُ كَثِيرٌ مِنَ الْجَهَلَةِ: أَنَّهُمْ أَكَلُوا مِنْ فُضُولِ أَزْوَادِهِمْ، وَمِنْ حُبُوبٍ كَانَتْ مَعَهُمْ قَدِ اسْتَصْحَبُوهَا، وَطَحَنُوا الْحُبُوبَ يَوْمَئِذٍ، وَاكْتَحَلُوا بِالْإِثْمِدِ لِتَقْوِيَةِ أَبْصَارِهِمْ لَمَّا ابْهَارَّتْ مِنَ الضِّيَاءِ بَعْدَ مَا كَانُوا فِي ظُلْمَةِ السَّفِينَةِ، فَكُلُّ هَذَا لَا يَصِحُّ فِيهِ شَيْءٌ، وَإِنَّمَا يُذْكَرُ فِيهِ آثَارٌ مُنْقَطِعَةٌ عَنْ بَنِي إِسْرَائِيلَ لَا يُعْتَمَدُ عَلَيْهَا وَلَا يُقْتَدَى بِهَا، وَاللَّهُ أَعْلَمُ. انتهاء الطوفان وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: لَمَّا أَرَادَ اللَّهُ أَنْ يَكُفَّ ذَلِكَ الطُّوفَانَ أَرْسَلَ رِيحًا عَلَى وَجْهِ الْأَرْضِ فَسَكَنَ الْمَاءُ، وَانْسَدَّتْ يَنَابِيعُ الْأَرْضِ، فَجَعَلَ الْمَاءُ يَنْقُصُ وَيَغِيضُ وَيُدْبِرُ، وَكَانَ اسْتِوَاءُ الْفُلْكِ عَلَى الْجُودِيِّ فِيمَا يَزْعُمُ أَهْلُ التَّوْرَاةِ فِي الشَّهْرِ السَّابِعِ لِسَبْعَ عَشْرَ لَيْلَةً مَضَتْ مِنْهُ، وَفِي أَوَّلِ يَوْمٍ مِنَ الشَّهْرِ الْعَاشِرِ رُئِيَتْ رُءُوسُ الْجِبَالِ، فَلَمَّا مَضَى بَعْدَ ذَلِكَ أَرْبَعُونَ يَوْمًا فَتَحَ نُوحٌ كَوَّةَ الْفُلْكِ الَّتِي صَنَعَ فِيهَا، ثُمَّ أَرْسَلَ الْغُرَابَ لِيَنْظُرَ لَهُ مَا فَعَلَ الْمَاءُ فَلَمْ يَرْجِعْ إِلَيْهِ، فَأَرْسَلَ الْحَمَامَةَ فَرَجَعَتْ إِلَيْهِ فَلَمْ يَجِدْ لِرِجْلَيْهَا مَوْضِعًا، فَبَسَطَ يَدَهُ لِلْحَمَامَةِ فَأَخَذَهَا فَأَدْخَلَهَا، ثُمَّ مَضَتْ سَبْعَةُ أَيَّامٍ، ثُمَّ أَرْسَلَهَا لِتَنْظُرَ لَهُ، فَرَجَعَتْ حِينَ أَمْسَتْ وَفِي فِيهَا وَرَقُ زَيْتُونَةٍ فَعَلِمَ نُوحٌ أَنَّ الْمَاءَ قَدْ قَلَّ عَنْ وَجْهِ الْأَرْضِ، ثُمَّ مَكَثَ سَبْعَةَ أَيَّامٍ، ثُمَّ أَرْسَلَهَا فَلَمْ تَرْجِعْ إِلَيْهِ فَعَلِمَ نُوحٌ أَنَّ الْأَرْضَ قَدْ بَرَزَتْ، فَلَمَّا كَمَلَتِ السَّنَةُ فِيمَا بَيْنَ أَنْ أَرْسَلَ اللَّهُ الطُّوفَانَ إِلَى أَنْ أَرْسَلَ نُوحٌ الْحَمَامَةَ، وَدَخَلَ يَوْمٌ وَاحِدٌ مِنَ الشَّهْرِ الْأَوَّلِ مِنْ سَنَةِ اثْنَتَيْنِ بَرَزَ وَجْهُ الْأَرْضِ وَظَهَرَ الْبَرُّ، وَكَشَفَ نُوحٌ غِطَاءَ الْفُلْكِ. وَهَذَا الَّذِي ذَكَرَهُ ابْنُ إِسْحَاقَ هُوَ بِعَيْنِهِ مَضْمُونُ سِيَاقِ التَّوْرَاةِ الَّتِي بِأَيْدِي أَهْلِ الْكِتَابِ قَالَ ابْنُ إِسْحَاقَ: وَفِي الشَّهْرِ الثَّانِي مِنْ سَنَةِ اثْنَتَيْنِ فِي سِتٍّ وَعِشْرِينَ لَيْلَةً مِنْهُ قِيلَ يَانُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِمَّنْ مَعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ. وَفِيمَا ذَكَرَ أَهْلُ الْكِتَابِ أَنَّ اللَّهَ كَلَّمَ نُوحًا قَائِلًا لَهُ: اخْرُجْ مِنَ الْفُلْكِ أَنْتَ وَامْرَأَتُكَ وَبَنُوكَ وَنِسَاءُ بَنِيكَ مَعَكَ، وَجَمِيعُ الدَّوَابِّ الَّتِي مَعَكَ، وَلِتَنْمُوَا وَلِتَكْثُرُوا فِي الْأَرْضِ، فَخَرَجُوا، وَابْتَنَى نُوحٌ مَذْبَحًا لِلَّهِ عَزَّ وَجَلَّ، وَأَخَذَ مِنْ جَمِيعِ الدَّوَابِّ الْحَلَالِ وَالطَّيْرِ الْحَلَالِ فَذَبَحَهَا قُرْبَانًا إِلَى اللَّهِ عَزَّ وَجَلَّ، وَعَهِدَ اللَّهُ إِلَيْهِ أَنْ لَا يُعِيدَ الطُّوفَانَ عَلَى أَهْلِ الْأَرْضِ، وَجَعَلَ تَذْكَارَ الْمِيثَاقِ إِلَيْهِ الْقَوْسُ الَّذِي فِي الْغَمَامِ، وَهُوَ قَوْسُ قُزَحَ الَّذِي قَدَّمْنَا عَنِ ابْنِ عَبَّاسٍ أَنَّهُ أَمَانٌ مِنَ الْغَرَقِ. قَالَ بَعْضُهُمْ: فِيهِ إِشَارَةٌ إِلَى أَنَّهُ قَوْسٌ بِلَا وَتَرٍ. أَيْ ; أَنَّ هَذَا الْغَمَامَ لَا يُوجَدُ مِنْهُ طُوفَانٌ كَأَوَّلِ مَرَّةٍ. وَاللَّهُ أَعْلَمُ

    ✧ Then He, exalted is He, said: “It was said, ‘O Nūḥ, descend with peace from Us and blessings upon you and upon nations from those with you; and nations We shall give enjoyment, then a painful torment from Us shall touch them.’” This is a command to Nūḥ ﷺ, when the water had receded from the face of the earth and movement upon it and settling on it became possible, that he should descend from the ship which had come to rest, after its great voyage, upon the top of Mount al-Jūdī, which is a well-known mountain in the land of al-Jazīrah; and we have previously mentioned it in connection with the creation of mountains. “With peace from Us and blessings,” that is, descend safe and blessed upon you and upon nations from those who will be born later, meaning from your offspring, for Allah did not grant progeny or posterity to any of the believers who were with him except Nūḥ ﷺ. He, exalted is He, said: “And We made his offspring the survivors.” Report of ʿĪsā ﷺ to the disciples about the ship of Nūḥ: From Ibn ʿAbbās, who said: The disciples said to ʿĪsā son of Maryam, “If only you would send us a man who witnessed the ship, and he could tell us about it.” He said: So he went with them until he came to a mound of earth, and he took a handful of that earth in his palm. He said, “Do you know what this is?” They said, “Allah and His Messenger know best.” He said, “This is the heel of Ḥām son of Nūḥ.” He said: And he struck the mound with his staff and said, “Rise, by Allah’s permission.” And there he was, standing, shaking the dust from his head, having grown white-haired. ʿĪsā ﷺ said to him, “Is this how you perished?” He said, “No, but I died while a young man, but I thought it was the Hour, and for that reason I grew white-haired.” He said, “Tell us about the ship of Nūḥ.” He said, “Its length was one thousand two hundred cubits and its width six hundred cubits, and it had three decks: one deck for beasts and wild animals, one deck for humans, and one deck for birds. When the dung of the beasts became abundant, Allah, mighty and glorious is He, revealed to Nūḥ ﷺ, ‘Press the elephant’s tail.’ So he pressed it, and a male pig and a female pig fell from it, and they set upon the dung. And when the mouse fell to gnawing holes in the ship with its biting, Allah, mighty and glorious is He, revealed to Nūḥ ﷺ, ‘Strike between the lion’s eyes.’ So a male cat and a female cat came out from its nostril, and they set upon the mouse.” ʿĪsā said to him, “How did Nūḥ ﷺ know that the lands had become submerged?” He said, “He sent the crow to bring him news, but it found a carcass and settled upon it, so he called down fear upon it; therefore it does not keep company with houses.” He said, “Then he sent the dove, and it came with an olive leaf in its beak and clay on its feet, so he knew that the lands had become submerged. He placed around its neck the greenness that is in its neck, and he called for it to be in intimacy and security; therefore it keeps company with houses.” He said: They said, “O Messenger of Allah, shall we not take him to our families so that he may sit with us and talk to us?” He said, “How can one who has no sustenance follow you?” He said: Then he said to him, “Return, by Allah’s permission,” and he returned to dust. And this is a very strange report. From Ibn ʿAbbās, who said: There were with Nūḥ in the ship eighty men with their families, and they were in the ship one hundred and fifty days, and Allah directed the ship to Makkah, and it circled the House for forty days, then He directed it to al-Jūdī, and it settled upon it. Then Nūḥ ﷺ sent the crow to bring him news of the land, and it went and settled upon corpses and was slow to return, so he sent the dove, and it brought him an olive leaf and smeared its feet with clay. Thus Nūḥ knew that the water had receded, and he descended to the foot of al-Jūdī and built a village and named it Thamānīn (Eighty). One day they woke up and their tongues had become confused into eighty languages, one of which was the language of the Arabs, and some of them could not understand the speech of others, and Nūḥ ﷺ used to interpret for them. Qatādah and others said: They boarded the ship on the tenth day of the month of Rajab and sailed for one hundred and fifty days, and it settled with them upon al-Jūdī for a month, and their disembarkation from the ship was on the day of ʿĀshūrāʾ of al-Muḥarram. Ibn Jarīr related a report traceable to the Prophet that agrees with this, and that they fasted that day of theirs. From Abū Hurayrah, who said: The Prophet ﷺ passed by some Jews who had fasted on the day of ʿĀshūrāʾ, and he said, “What is this fast?” They said, “This is the day on which Allah delivered Mūsā and the Children of Israel from drowning and on which Pharaoh drowned, and it is the day on which the ship settled upon al-Jūdī, so Nūḥ and Mūsā (peace be upon them both) fasted in gratitude to Allah, mighty and glorious is He.” The Prophet ﷺ said, “I am more entitled to Mūsā and more entitled to fasting this day.” He said to his companions, “Whoever of you began the day fasting, let him complete his fast, and whoever has partaken of his family’s morning meal, let him complete the rest of his day.” This ḥadīth has a supporting witness in the Ṣaḥīḥ from another route, and the unusual point is the mention of Nūḥ as well. And Allah knows best. As for what many of the ignorant mention: that they ate from the leftovers of their provisions and from grains they had with them and had carried along, and that they ground the grains that day and applied antimony to their eyes to strengthen their sight when it was dazzled by the light after they had been in the darkness of the ship—none of this is valid, and only disconnected reports from the Children of Israel are mentioned concerning it, not to be relied upon or followed. And Allah knows best. The end of the flood: Muḥammad b. Isḥāq said: When Allah willed to check that flood, He sent a wind over the face of the earth, and the water became still, and the springs of the earth were closed up, and the water began to decrease, subside, and retreat. The settling of the ark upon al-Jūdī, as the people of the Torah claim, was in the seventh month, after seventeen nights of it had passed, and on the first day of the tenth month the tops of the mountains were seen. Then after forty days had passed, Nūḥ opened the window of the ark that he had made in it, then he sent the crow to see for him what the water had done, and it did not return to him. So he sent the dove, and it returned to him, and it found no place for its feet, so he stretched out his hand for the dove, took it, and brought it in. Then seven days passed, then he sent it to see for him, and it returned at evening with an olive leaf in its mouth, so Nūḥ knew that the water had decreased from the face of the earth. Then he waited seven days, then he sent it, and it did not return to him, so Nūḥ knew that the earth had emerged. When the year was completed—between the time Allah sent the flood and the time Nūḥ sent the dove—and one day of the first month of the second year had entered, the face of the earth emerged and the dry land appeared, and Nūḥ uncovered the covering of the ark. What Ibn Isḥāq mentioned is precisely the content of the account of the Torah that is in the hands of the People of the Book. Ibn Isḥāq said: And in the second month of the second year, on the twenty-sixth night of it, it was said, “O Nūḥ, descend with peace from Us and blessings upon you and upon nations from those with you; and nations We shall give enjoyment, then a painful torment from Us shall touch them.” In what the People of the Book mention, Allah spoke to Nūḥ, saying to him: “Come out of the ark, you and your wife and your sons and your sons’ wives with you, and all the beasts that are with you, and grow and multiply in the earth.” So they came out, and Nūḥ built an altar to Allah, mighty and glorious is He, and he took from all the lawful beasts and lawful birds and slaughtered them as an offering to Allah, mighty and glorious is He. And Allah covenanted with him that He would not send the flood again upon the people of the earth, and He made the bow in the clouds—the rainbow—as a reminder of the covenant to him. This is the rainbow about which we previously mentioned from Ibn ʿAbbās that it is a safeguard against drowning. Some of them said: In it is an indication that it is a bow without a string, meaning that this cloud will not produce a flood like the first time. And Allah knows best.

89. Tarikh (al-Tabari) 85No grade recorded

    وَقَدْ أَنْكَرَتْ طَائِفَةٌ مِنْ جَهَلَةِ الْفُرْسِ وَأَهْلِ الْهِنْدِ، وُقُوعَ الطُّوفَانِ، وَاعْتَرَفَ بِهِ آخَرُونَ مِنْهُمْ. وَقَالُوا: إِنَّمَا كَانَ بِأَرْضِ بَابِلَ، وَلَمْ يَصِلْ إِلَيْنَا. قَالُوا: وَلَمْ نَزَلْ نَتَوَارَثُ الْمُلْكَ كَابِرًا عَنْ كَابِرٍ مِنْ لَدُنْ كُيُومُرْثَ يَعْنُونَ آدَمَ إِلَى زَمَانِنَا هَذَا. قَالُوا: وَلَوْ كَانَ كَذَلِكَ لَكَانَ نَسَبُ الْقَوْمِ قَدِ انْقَطَعَ وَمُلْكُهُمْ قَدِ اضْمَحَلَّ، وَكَانَ بَعْضُهُمْ يُقِرُّ بِالطُّوفَانِ وَيَزْعُمُ أَنَّهُ كَانَ فِي إِقْلِيمِ بَابِلَ وَمَا قَرُبَ مِنْهُ، وَأَنَّ مَسَاكِنَ وَلَدِ جُيُومَرْثَ كَانَتْ بِالْمَشْرِقِ فَلَمْ يَصِلْ ذَلِكَ إِلَيْهِمْ، وَقَوْلُ اللَّهِ تَعَالَى أَصْدَقُ فِي أَنَّ ذُرِّيَّةَ نُوحٍ هُمُ الْبَاقُونَ فَلَمْ يُعَقِّبْ أَحَدٌ مِمَّنْ كَانَ مَعَهُ فِي السَّفِينَةِ غَيْرَ وَلَدِهِ سَامٍ، وَحَامٍ، وَيَافِثَ وَهَذَا قَالَهُ مَنْ قَالَهُ مِنْ زَنَادِقَةِ الْمَجُوسِ عُبَّادِ النِّيرَانِ، وَأَتْبَاعِ الشَّيْطَانِ. وَهَذِهِ سَفْسَطَةٌ مِنْهُمْ، وَكُفْرٌ فَظِيعٌ، وَجَهْلٌ بَلِيغٌ، وَمُكَابَرَةٌ لِلْمَحْسُوسَاتِ، وَتَكْذِيبٌ لِرَبِّ الْأَرْضِ وَالسَّمَاوَاتِ. وَقَدْ أَجْمَعَ أَهْلُ الْأَدْيَانِ النَّاقِلُونَ عَنْ رُسُلِ الرَّحْمَنِ مَعَ مَا تَوَاتَرَ عِنْدَ النَّاسِ فِي سَائِرِ الْأَزْمَانِ عَلَى وُقُوعِ الطُّوفَانِ، وَأَنَّهُ عَمَّ جَمِيعَ الْبِلَادِ، وَلَمْ يُبْقِ اللَّهُ أَحَدًا مِنْ كَفَرَةِ الْعِبَادِ ; اسْتِجَابَةً لِدَعْوَةِ نَبِيِّهِ الْمُؤَيِّدِ الْمَعْصُومِ، وَتَنْفِيذًا لِمَا سَبَقَ فِي الْقَدَرِ الْمَحْتُومِ.

    ✧ A group of the ignorant Persians and the people of India denied the occurrence of the flood, while others among them acknowledged it. They said: It was only in the land of Bābil, and did not reach us. They said: We have continued to inherit kingship, one generation after another, from the time of Kiyūmurth—meaning Ādam—until this time of ours. They said: Had it been so, the lineage of the people would have been cut off and their kingdom would have vanished. Some of them acknowledged the flood and claimed that it was in the region of Bābil and what was near it, and that the dwellings of the descendants of Jayūmarth were in the east, so it did not reach them. The word of Allah, Exalted is He, is more truthful: that the progeny of Nūḥ are the ones who remained, and no one who was with him in the ship left descendants other than his sons Sām, Ḥām, and Yāfith. This was said by those who said it among the heretics of the Magians, worshippers of fires, and followers of Satan. This is sophistry from them, horrendous disbelief, profound ignorance, obstinate denial of things perceptible, and a denial of the Lord of the earth and the heavens. The adherents of the religions who transmitted from the messengers of the Most Merciful have unanimously agreed, along with what has been mass-transmitted among people in all times, on the occurrence of the flood and that it covered all lands, and that Allah did not spare anyone of the disbelieving servants; in answer to the supplication of His supported, infallible prophet, and in execution of what had already been decreed in the inescapable destiny.

90. Tarikh (al-Tabari) 86No grade recorded

    ذُرِّيَّةِ نُوحٍ عَلَيْهِ السَّلَامُ   قَالَ النَّبِيُّ ﷺ فِي قَوْلِهِ تَعَالَى: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ، إِنَّهُمْ سَامٌ، وَحَامٌ، وَيَافِثُ وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: إِنَّ سَامَ بْنَ نُوحٍ أَبُو الْعَرَبِ، وَفَارِسَ، وَالرُّومِ،  وَإِنَّ حَامًا أَبُو السُّودَانِ، وَإِنَّ يَافِثَ أَبُو التُّرْكِ وَيَأْجُوجَ وَمَأْجُوجَ.  وَقِيلَ إِنَّ الْقِبْطَ مِنْ وَلَدِ قُوطِ بْنِ حَامٍ، وَإِنَّمَا كَانَ السَّوَادُ مِنْ نَسْلِ حَامٍ لِأَنَّ نُوحًا نَامَ فَانْكَشَفَتْ سَوْءَتُهُ فَرَآهَا حَامٌ فَلَمْ يُغَطِّهَا وَرَآهَا سَامٌ وَيَافِثُ فَأَلْقَيَا عَلَيْهَا ثَوْبًا، فَلَمَّا اسْتَيْقَظَ عَلِمَ مَا صَنَعَ حَامٌ، وَإِخْوَتُهُ فَدَعَا عَلَيْهِمْ. قَالَ ابْنُ إِسْحَاقَ: فَكَانَتِ امْرَأَةُ سَامِ بْنِ نُوحٍ صُلْبَ ابْنَةَ بَتَاوِيلَ بْنِ مَحْوِيلَ بْنِ حَانُوخَ بْنِ قَيْنَ بْنِ آدَمَ فَوَلَدَتْ لَهُ نَفَرًا: أَرْفَخْشَذَ، وَأَسْوَدَ، وَلَاوُدَ، وَإِرَمَ. قَالَ: وَلَا أَدْرِي أَإِرْمُ لِأُمِّ أَرْفَخْشَذَ وَإِخْوَتِهِ أَمْ لَا ؟ فَمِنْ وَلَدِ لَاوُدَ بْنِ سَامِ فَارِسُ، وَجُرْجَانُ، وَطَسْمُ، وَعِمْلِيقُ، وَهُوَ أَبُو الْعَمَالِيقِ، وَمِنْهُمْ كَانَتِ الْجَبَابِرَةُ بِالشَّامِ الَّذِينَ يُقَالُ لَهُمُ الْكَنْعَانِيُّونَ، وَالْفَرَاعِنَةُ بِمِصْرَ، وَكَانَ أَهْلُ الْبَحْرَيْنِ، وَعُمَانُ مِنْهُمْ وَيُسَمَّوْنَ جَاشِمَ. وَكَانَ مِنْهُمْ بَنُو أُمَيْمِ بْنِ لَاوُدَ أَهْلُ وَبَارَ بِأَرْضِ الرَّمْلِ، وَهِيَ بَيْنَ الْيَمَامَةِ وَالشِّحْرِ، وَكَانُوا قَدْ كَثُرُوا فَأَصَابَتْهُمْ نِقْمَةٌ مِنَ اللَّهِ مِنْ مَعْصِيَةٍ أَصَابُوهَا فَهَلَكُوا وَبَقِيَتْ مِنْهُمْ بَقِيَّةٌ، وَهُمُ الَّذِينَ يُقَالُ لَهُمُ النَّسْنَاسُ، وَكَانَ طَسْمُ سَاكِنِي الْيَمَامَةِ إِلَى الْبَحْرَيْنِ، فَكَانَتْ طَسْمُ، وَالْعَمَالِيقُ وَأُمَيْمٌ، وَجَاشِمٌ قَوْمًا عَرَبًا لِسَانُهُمْ عَرَبِيٌّ، وَلَحِقَتْ عَبِيلُ بِيَثْرِبَ قَبْلَ أَنْ تُبْنَى. وَلَحِقَتِ الْعَمَالِيقُ بِصَنْعَاءَ قَبْلَ أَنْ تُسَمَّى صَنْعَاءَ. وَانْحَدَرَ بَعْضُهُمْ إِلَى يَثْرِبَ فَأَخْرَجُوا مِنْهَا عَبِيلًا فَنَزَلُوا مَوْضِعَ الْجُحْفَةِ، فَأَقْبَلَ سَيْلٌ فَاجْتَحَفَهُمْ، أَيْ أَهْلَكَهَمْ، فَسُمِّيَتِ الْجَحْفَةَ. أولاد إرم بن سام قَالَ: وَوَلَدَ إِرَمُ بْنُ سَامٍ عَوْضًا وَغَاثِرًا وَحَوِيلًا  ، فَوَلَدَ عَوْضٌ غَاثِرًا، وَعَادًا، وَعَبِيلًا، وَوَلَدَ غَاثِرُ بْنُ إِرَمَ ثَمُودَ وَجَدِيسًا، وَكَانُوا عَرَبًا يَتَكَلَّمُونَ بِهَذَا اللِّسَانِ الْمُضَرِيِّ. وَكَانَتِ الْعَرَبُ تَقُولُ لِهَذِهِ الْأُمَمِ وَلِجُرْهُمَ الْعَرَبَ الْعَارِبَةَ. وَيَقُولُونَ لِبَنِي إِسْمَاعِيلَ الْعَرَبَ الْمُعَرَّبَةَ، لِأَنَّهُمْ إِنَّمَا تَكَلَّمُوا بِلِسَانِ هَذِهِ الْأُمَمِ حِينَ سَكَنُوا بَيْنَ أَظْهُرِهِمْ. فَكَانَتْ عَادٌ بِهَذَا الرَّمْلِ إِلَى حَضْرَمَوْتَ. وَكَانَتْ ثَمُودُ بِالْحِجْرِ بَيْنَ الْحِجَازِ وَالشَّامِ إِلَى وَادِي الْقُرَى. وَلَحِقَتْ جَدِيسٌ بِطَسْمَ، وَكَانُوا مَعَهُمْ بِالْيَمَامَةِ إِلَى الْبَحْرَيْنِ، وَاسْمُ الْيَمَامَةِ إِذْ ذَاكَ جَوٌّ. وَسَكَنَتْ جَاشِمٌ عُمَانَ. وَالنَّبَطُ مِنْ وَلَدِ نَبِيطِ بْنِ مَاشِ بْنِ إِرَمَ بْنِ سَامٍ  . وَالْفُرْسُ بَنُو فَارِسَ بْنِ تِيرَشَ بْنِ مَاسُورَ بْنِ سَامٍ. قَالَ: وَوُلِدَ لِأَرْفَخْشَذَ بْنِ سَامٍ ابْنُهُ قَيْنَانُ، كَانَ سَاحِرًا، وَوُلِدَ لَقَيْنَانَ شَالَخُ بْنُ أَرْفَخْشَذَ مِنْ غَيْرِ ذِكْرِ قَيْنَانَ لِمَا ذُكِرَ مِنْ سِحْرِهِ. وَوُلِدَ لِشَالَخَ غَابِرٌ، وَلِغَابِرٍ فَالَغُ، وَمَعْنَاهُ الْقَاسِمُ، لِأَنَّ الْأَرْضَ قُسِّمَتْ وَالْأَلْسُنَ تَبَلْبَلَتْ فِي أَيَّامِهِ، وَقَحْطَانُ بْنُ غَابِرٍ، فَوُلِدَ لِقَحْطَانَ يَعْرُبُ وَيَقْظَانُ، فَنَزَلَا الْيَمَنَ، وَكَانَ أَوَّلَ مَنْ سَكَنَ الْيَمَنَ، وَأَوَّلَ مَنْ سُلِّمَ عَلَيْهِ بِـ أَبَيْتَ اللَّعْنَ. وَوُلِدَ لِفَالَغِ بْنِ غَابِرٍ أَرْغُو، وَوُلِدَ لِأَرْغُوَ سَارُوغُ، وَوُلِدَ لِسَارُوغُ نَاخُورُ، وَوُلِدَ لِنَاخُورَ تَارَخُ، وَاسْمُهُ بِالْعَرَبِيَّةِ آزَرُ. وَوُلِدَ لَآزَرَ إِبْرَاهِيمُ، عَلَيْهِ السَّلَامُ. وَوُلِدَ لِأَرْفَخْشَذَ أَيْضًا نُمْرُودُ، وَقِيلَ هُوَ نُمْرُودُ بْنُ كُوشِ بْنِ حَامِ بْنِ نُوحٍ. قَالَ هِشَامُ بْنُ الْكَلْبِيِّ: السِّنْدُ، وَالْهِنْدُ بَنُو تُوقِيرَ بْنِ يَقْطُنَ بْنِ غَابِرِ بْنِ شَالَخَ بْنِ أَرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحٍ، وَجُرْهُمُ مِنْ وَلَدِ يَقْطُنَ بْنِ غَابِرٍ. وَحَضْرَمَوْتُ بْنُ يَقْطُنَ، وَيَقْطُنُ هُوَ قَحْطَانُ فِي قَوْلِ مَنْ نَسَبَهُ إِلَى غَيْرِ إِسْمَاعِيلَ. وَالْبَرْبَرُ مِنْ وَلَدِ ثَمِيلَا بْنِ مَارِبَ بْنِ فَارَانَ بْنِ عَمْرِو بْنِ عِمْلِيقَ بْنِ لَاوُدَ بْنِ سَامِ بْنِ نُوحٍ، مَا خَلَا صَنْهَاجَةَ وَكَتَّامَةَ، فَإِنَّهُمَا بَنُو فُرَيْقِشَ بْنِ صَيْفِيِّ بْنِ سَبَإٍ. ذِكْرُ أَوْلَادِ يَافِثٍ  أولاد يافث وَأَمَّا يَافِثُ فَمِنْ وَلَدِهِ جَامِرٌ  ، وَمَوْعِعُ، وَمَوْرِكُ، وَبَوَّانُ، وَفَوْبَا، وَمَاشِجُ، وَتِيرَشُ، فَمِنْ وَلَدِ جَامِرٍ مُلُوكُ فَارِسَ فِي قَوْلٍ، وَمِنْ وَلَدِ تِيرَشَ التُّرْكُ، وَالْخَزَرُ، وَمِنْ وَلَدِ مَاشِجَ الْأَشْبَانُ، وَمِنْ وَلَدِ مَوْعِعَ يَأْجُوجُ وَمَأْجُوجُ، وَمِنْ وَلَدِ بَوَّانَ الصَّقَالِبَةُ وَبُرْجَانُ. وَالْأَشْبَانُ كَانُوا فِي الْقَدِيمِ بِأَرْضِ الرُّومِ قَبْلَ أَنْ يَقَعَ بِهَا مَنْ وَقَعَ مِنْ وَلَدِ الْعِيصِ بْنِ إِسْحَاقَ وَغَيْرِهِمْ. وَقَصَدَ كُلُّ فَرِيقٍ مِنْ هَؤُلَاءِ الثَّلَاثَةِ سَامٌ، وَحَامٌ، وَيَافِثُ أَرْضًا فَسَكَنُوهَا وَدَفَعُوا غَيْرَهُمْ عَنْهَا. وَمِنْ وَلَدِ يَافِثَ الرُّومُ، وَهُمْ بَنُو لَنْطَى بْنِ يُونَانَ بْنِ يَافِثَ بْنِ نُوحٍ. أولاد حام أَوْلَادِ حَامٍ  وَأَمَّا حَامٌ فَوُلِدَ لَهُ كُوشُ، وَمِصْرَايِمُ، وَقُوطُ، وَكَنْعَانُ  ، فَمِنْ وَلَدِ كُوشَ نُمْرُودُ بْنُ كُوشَ، وَقِيلَ: هُوَ مِنْ وَلَدِ سَامٍ، وَصَارَتْ بَقِيَّةُ وَلَدِ حَامٍ بِالسَّوَاحِلِ مِنَ النُّوبَةِ، وَالْحَبَشَةِ، وَالزَّنْجِ، وَيُقَالُ: إِنَّ مِصْرَايِمَ وَلَدَ الْقِبْطَ وَالْبَرْبَرَ. وَأَمَّا قُوطُ فَقِيلَ إِنَّهُ سَارَ إِلَى الْهِنْدِ، وَالسِّنْدِ فَنَزَلَهَا وَأَهْلُهَا مِنْ وَلَدِهِ. وَأَمَّا الْكَنْعَانِيُّونَ فَلَحِقَ بَعْضُهُمْ بِالشَّامِ، ثُمَّ جَاءَتْ بَنُو إِسْرَائِيلَ فَقَتَلُوهُمْ بِهَا وَنَفَوْهُمْ عَنْهَا وَصَارَ الشَّامُ لِبَنِي إِسْرَائِيلَ. ثُمَّ وَثَبَتِ الرُّومُ عَلَى بَنِي إِسْرَائِيلَ فَأَجْلَوْهُمْ عَنِ الشَّامِ إِلَى الْعِرَاقِ إِلَّا قَلِيلًا مِنْهُمْ. ثُمَّ جَاءَتِ الْعَرَبُ فَغَلَبُوا عَلَى الشَّامِ. وَكَانَ يُقَالُ لِعَادٍ عَادُ إِرَمَ، فَلَمَّا هَلَكُوا قِيلَ لِثَمُودَ ثَمُودُ إِرَمَ قَالَ: وَزَعَمَ أَهْلُ التَّوْرَاةِ أَنَّ أَرْفَخْشَذَ وُلِدَ لِسَامٍ بَعْدَ أَنْ مَضَى مِنْ عُمُرِ سَامٍ مِائَةُ سَنَةٍ وَسَنَتَانِ، وَكَانَ جَمِيعُ عُمُرِ سَامٍ سِتَّمِائَةِ سَنَةٍ. ثُمَّ وُلِدَ لِأَرْفَخْشَذَ قَيْنَانُ بَعْدَ أَنْ مَضَى مِنْ عُمُرِ أَرْفَخْشَذَ خَمْسٌ وَثَلَاثُونَ سَنَةً، وَكَانَ عُمُرُهُ أَرْبَعَمِائَةٍ وَثَمَانِيًا وَثَلَاثِينَ سَنَةً. ثُمَّ وُلِدَ لَقَيْنَانَ شَالَخُ بَعْدَ أَنْ مَضَى مِنْ عُمُرِهِ تِسْعٌ وَثَلَاثُونَ سَنَةً، وَلَمْ تُذْكَرْ مُدَّةُ عُمُرِ قَيْنَانَ فِي الْكُتُبِ لِمَا ذَكَرْنَا مِنْ سِحْرِهِ. ثُمَّ وُلِدَ لِشَالَخَ غَابِرٌ بَعْدَمَا مَضَى مِنْ عُمُرِهِ ثَلَاثُونَ سَنَةً، وَكَانَ عُمُرُهُ كُلُّهُ أَرْبَعَمِائَةٍ وَثَلَاثًا وَثَلَاثِينَ سَنَةً. ثُمَّ وُلِدَ لِغَابِرٍ فَالَغُ، وَأَخُوهُ قَحْطَانُ، وَكَانَ مَوْلِدُ فَالَغَ بَعْدَ الطُّوفَانِ بِمِائَةٍ وَأَرْبَعِينَ سَنَةً، وَكَانَ عُمُرُهُ أَرْبَعَمِائَةٍ وَأَرْبَعًا وَسَبْعِينَ سَنَةً. ثُمَّ وُلِدَ لِفَالَغَ أَرْغُو بَعْدَ ثَلَاثِينَ سَنَةً مِنْ عُمُرِ فَالَغَ، وَكَانَ عُمُرُهُ مِائَتَيْنِ وَتِسْعًا وَثَلَاثِينَ سَنَةً. وَوُلِدَ لِأَرْغُو سَارُوغُ بَعْدَمَا مَضَى مِنْ عُمُرِهِ اثْنَتَانِ وَثَلَاثُونَ سَنَةً، وَكَانَ عُمُرُهُ مِائَتَيْنِ وَتِسْعًا وَثَلَاثِينَ سَنَةً، وَوُلِدَ لِسَارُوغَ نَاخُورُ بَعْدَ ثَلَاثِينَ سَنَةً مِنْ عُمُرِهِ، وَكَانَ عُمُرُهُ كُلُّهُ مِائَتَيْنِ وَثَلَاثِينَ سَنَةً. ثُمَّ وُلِدَ لِنَاخُورَ تَارِخُ أَبُو إِبْرَاهِيمَ بَعْدَمَا مَضَى مِنْ عُمُرِهِ سَبْعٌ وَعِشْرُونَ سَنَةً، وَكَانَ عُمُرُهُ كُلُّهُ مِائَتَيْنِ وَثَمَانِيًا وَأَرْبَعِينَ سَنَةً. وَوُلِدَ لِتَارِخَ - وَهُوَ آزَرُ - إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ. وَكَانَ بَيْنَ الطُّوفَانِ وَمَوْلِدِ إِبْرَاهِيمَ أَلْفُ سَنَةٍ وَمِائَتَا سَنَةٍ وَثَلَاثٌ وَسِتُّونَ سَنَةً، وَذَلِكَ بَعْدَ خَلْقِ آدَمَ بِثَلَاثَةِ آلَافِ سَنَةٍ وَثَلَاثِمَائَةٍ وَسَبْعٍ وَثَلَاثِينَ سَنَةً. وَوُلِدَ لِقَحْطَانَ بْنِ غَابِرٍ يَعْرُبُ، فَوُلِدَ لِيَعْرُبَ يَشْجُبُ، فَوَلَدَ يَشْجُبُ سَبَأً، فَوَلَدَ سَبَأٌ حِمْيَرَ، وَكَهْلَانَ، وَعَمْرًا، وَالْأَشْعَرَ، وَأَنْمَارَ، وَمُرًّا، فَوَلَدَ عَمْرُو بْنُ سَبإٍ عَدِيًّا، وَوَلَدَ عَدِيٌّ لَخْمًا، وَجُذَامًا.

    ✧ The progeny of Noah ﷺ The Prophet ﷺ said regarding the words of the Most High: “And We made his descendants the survivors,” that they are Shem, Ham, and Japheth. Wahb b. Munabbih said: Shem son of Noah is the father of the Arabs, the Persians, and the Byzantines; Ham is the father of the Sudanese; and Japheth is the father of the Turks, Gog and Magog. It is said that the Copts are from the descendants of Cush son of Ham, and the blackness came from the offspring of Ham because Noah slept and his private parts became uncovered; Ham saw them and did not cover them, while Shem and Japheth saw them and cast a garment over them. When he awoke, he knew what Ham and his brothers had done, and he prayed against them. Ibn Isḥāq said: The wife of Shem son of Noah was Ṣulb daughter of Batāwīl son of Maḥwīl son of Ḥānūkh son of Qayn son of Adam. She bore him a number of sons: Arpachshad, Aswad, Lāwudh, and Iram. He said: I do not know whether Iram was of the same mother as Arpachshad and his brothers or not. From the descendants of Lāwudh son of Shem are the Persians, Jurjān, Ṭasm, and ʿAmlīq, who is the father of the Amalekites. Among them were the tyrants in Syria who are called the Canaanites, and the pharaohs in Egypt. The people of al-Baḥrayn and ʿUmān were among them and are called Jāshim. Among them also were the Banū Umaym son of Lāwudh, the people of Wabār in the land of al-Raml, which lies between al-Yamāmah and al-Shiḥr. They had multiplied, but a punishment from God came upon them because of a sin they committed, and they perished, though a remnant of them survived; they are those who are called al-Nasnās. Ṭasm inhabited al-Yamāmah and al-Baḥrayn. Ṭasm, the Amalekites, Umaym, and Jāshim were Arab peoples whose tongue was Arabic. ʿAbīl joined Yathrib before it was built. The Amalekites joined Ṣanʿāʾ before it was named Ṣanʿāʾ. Some of them descended to Yathrib and drove out ʿAbīl from it; they settled at the place of al-Juḥfah, then a torrent came and swept them away, that is, destroyed them, so it was named al-Juḥfah. The children of Iram son of Shem. He said: Iram son of Shem begot ʿAwḍ, Ghāthir, and Ḥawīl. ʿAwḍ begot Ghāthir, ʿĀd, and ʿAbīl. Ghāthir son of Iram begot Thamūd and Jadīs. They were Arabs who spoke this Muḍarī tongue. The Arabs used to call these nations and Jurhum the pure Arabs (al-ʿarab al-ʿāribah). They called the descendants of Ishmael the Arabized Arabs (al-ʿarab al-mustaʿribah), because they spoke the language of these nations only after they settled among them. ʿĀd was in this sand as far as Ḥaḍramawt. Thamūd was at al-Ḥijr, between the Ḥijāz and Syria, up to Wādī al-Qurā. Jadīs joined Ṭasm, and they were with them in al-Yamāmah up to al-Baḥrayn; the name of al-Yamāmah at that time was Jaww. Jāshim settled ʿUmān. The Nabataeans are from the descendants of Nabīṭ son of Māsh son of Iram son of Shem. The Persians are the Banū Fāris son of Tīrash son of Māsūr son of Shem. He said: To Arpachshad son of Shem was born his son Qaynān, who was a sorcerer. To Qaynān was born Shālakh son of Arpachshad, without mention of Qaynān because of his sorcery that was mentioned. To Shālakh was born Ghābir, and to Ghābir Fāligh, whose name means “the divider,” because the earth was divided and the tongues were confounded in his days; and Qaḥṭān son of Ghābir. To Qaḥṭān were born Yaʿrub and Yaqẓān; they settled in Yemen, and he was the first to dwell in Yemen and the first to be greeted with “May you not be cursed.” To Fāligh son of Ghābir was born Arghū, and to Arghū Sārūgh, and to Sārūgh Nākhūr, and to Nākhūr Tārakh, whose name in Arabic is Āzar. To Āzar was born Abraham, ﷺ. To Arpachshad was also born Nimrod; and it is said he is Nimrod son of Cush son of Ham son of Noah. Hishām b. al-Kalbī said: The Sind and the Hind are the Banū Tūqīr son of Yaqṭun son of Ghābir son of Shālakh son of Arpachshad son of Shem son of Noah. Jurhum is from the descendants of Yaqṭun son of Ghābir. Ḥaḍramawt son of Yaqṭun, and Yaqṭun is Qaḥṭān according to those who trace his lineage to other than Ishmael. The Berbers are from the descendants of Thamīlā son of Mārib son of Fārān son of ʿAmr son of ʿAmlīq son of Lāwudh son of Shem son of Noah, except Ṣanhājah and Kattāmah, for they are the Banū Furayqish son of Ṣayfī son of Sabaʾ. Mention of the children of Japheth. The children of Japheth: As for Japheth, among his descendants are Jāmir, Mawʿiʿ, Mawrik, Bawwān, Fawbā, Māshij, and Tīrash. From the descendants of Jāmir are the kings of Persia according to one opinion. From the descendants of Tīrash are the Turks and the Khazars. From the descendants of Māshij are the Spaniards. From the descendants of Mawʿiʿ are Gog and Magog. From the descendants of Bawwān are the Slavs and Burjān. The Spaniards were anciently in the land of the Byzantines before any of the descendants of al-ʿĪṣ son of Isaac and others came there. Each group of these three—Shem, Ham, and Japheth—took a land and settled there, keeping others away from it. Among the descendants of Japheth are the Byzantines, who are the Banū Lanṭā son of Yūnān son of Japheth son of Noah. The children of Ham. The children of Ham: As for Ham, to him were born Cush, Miṣrāyim, Qūṭ, and Canaan. From the descendants of Cush is Nimrod son of Cush—and it is said he is from the descendants of Shem—and the rest of Ham's descendants became the inhabitants of the coasts: Nubia, Abyssinia, and the Zanj. It is said that Miṣrāyim begot the Copts and the Berbers. As for Qūṭ, it is said that he traveled to India and Sind and settled there, and its people are from his descendants. As for the Canaanites, some of them joined Syria; then the Children of Israel came and killed them there and expelled them from it, and Syria became the possession of the Children of Israel. Then the Byzantines rose against the Children of Israel and drove them from Syria to Iraq, except a few of them. Then the Arabs came and gained mastery over Syria. ʿĀd used to be called ʿĀd of Iram; when they perished, Thamūd was called Thamūd of Iram. He said: The people of the Torah claim that Arpachshad was born to Shem when Shem was one hundred and two years old, and Shem's entire lifespan was six hundred years. Then to Arpachshad was born Qaynān when Arpachshad was thirty-five years old, and his lifespan was four hundred and thirty-eight years. Then to Qaynān was born Shālakh when he was thirty-nine years old; the duration of Qaynān's life is not mentioned in the books because of his sorcery that we mentioned. Then to Shālakh was born Ghābir when he was thirty years old, and his entire lifespan was four hundred and thirty-three years. Then to Ghābir were born Fāligh and his brother Qaḥṭān. Fāligh's birth was one hundred and forty years after the Flood, and his lifespan was four hundred and seventy-four years. Then to Fāligh was born Arghū after thirty years of Fāligh's life, and his lifespan was two hundred and thirty-nine years. To Arghū was born Sārūgh when he was thirty-two years old, and his lifespan was two hundred and thirty-nine years. To Sārūgh was born Nākhūr after thirty years of his life, and his entire lifespan was two hundred and thirty years. Then to Nākhūr was born Tārakh, the father of Abraham, when he was twenty-seven years old, and his entire lifespan was two hundred and forty-eight years. To Tārakh—who is Āzar—was born Abraham, ﷺ. Between the Flood and the birth of Abraham were one thousand two hundred and sixty-three years, and that was after the creation of Adam by three thousand three hundred and thirty-seven years. To Qaḥṭān son of Ghābir was born Yaʿrub; to Yaʿrub was born Yashjub; Yashjub begot Sabaʾ; Sabaʾ begot Ḥimyar, Kaḥlān, ʿAmr, al-Ashʿar, Anmār, and Murr. ʿAmr son of Sabaʾ begot ʿAdī, and ʿAdī begot Lakhm and Judhām.

91. Tarikh (al-Tabari) 87No grade recorded

    ذكَرَ اللَّهُ قصة نوح عليه السلام وَمَا كَانَ مِنْ قَوْمِهِ، وَمَا أَنْزَلَ بِمَنْ كَفَرَ بِهِ مِنَ الْعَذَابِ بِالطُّوفَانِ، وَكَيْفَ أَنْجَاهُ وَأَصْحَابَ السَّفِينَةِ فِي غَيْرِ مَا مَوْضِعٍ مِنْ كِتَابِهِ الْعَزِيزِ فَفِي الْأَعْرَافِ، وَيُونُسَ، وَهُودٍ، وَالْأَنْبِيَاءِ، وَالْمُؤْمِنُونَ، وَالشُّعَرَاءِ، وَالْعَنْكَبُوتِ، وَالصَّافَّاتِ، وَاقْتَرَبَتْ. وَأَنْزَلَ فِيهِ سُورَةً كَامِلَةً قصة نوح في سورة الأعراف فَقَالَ فِي سُورَةِ الْأَعْرَافِ: لَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ قَالَ الْمَلَأُ مِنْ قَوْمِهِ إِنَّا لَنَرَاكَ فِي ضَلَالٍ مُبِينٍ قَالَ يَا قَوْمِ لَيْسَ بِي ضَلَالَةٌ وَلَكِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنْصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ أَوَعَجِبْتُمْ أَنْ جَاءَكُمْ ذِكْرٌ مِنْ رَبِّكُمْ عَلَى رَجُلٍ مِنْكُمْ لِيُنْذِرَكُمْ وَلِتَتَّقُوا وَلَعَلَّكُمْ تُرْحَمُونَ فَكَذَّبُوهُ فَأَنْجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ [ الْأَعْرَافِ: 59 - 64 ]. قصة نوح في سورة يونس وَقَالَ فِي سُورَةِ يُونُسَ: وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَا قَوْمِ إِنْ كَانَ كَبُرَ عَلَيْكُمْ مَقَامِي وَتَذْكِيرِي بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَلَا تُنْظِرُونِ فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ وَجَعَلْنَاهُمْ خَلَائِفَ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ [ يُونُسَ: 71 73 ]. قصة نوح في سورة هود وَقَالَ تَعَالَى فِي سُورَةِ هُودٍ: وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ أَنْ لَا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا نَرَاكَ إِلَّا بَشَرًا مِثْلَنَا وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ وَمَا نَرَى لَكُمْ عَلَيْنَا مِنْ فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ قَالَ يَاقَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً مِنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنْتُمْ لَهَا كَارِهُونَ وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ وَيَا قَوْمِ مَنْ يَنْصُرُنِي مِنَ اللَّهِ إِنْ طَرَدْتُهُمْ أَفَلَا تَذَكَّرُونَ وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ إِنِّي مَلَكٌ وَلَا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَنْ يُؤْتِيَهُمُ اللَّهُ خَيْرًا اللَّهُ أَعْلَمُ بِمَا فِي أَنْفُسِهِمْ إِنِّي إِذًا لَمِنَ الظَّالِمِينَ قَالُوا يَانُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ إِنَّمَا يَأْتِيكُمْ بِهِ اللَّهُ إِنْ شَاءَ وَمَا أَنْتُمْ بِمُعْجِزِينَ وَلَا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ أَمْ يَقُولُونَ افْتَرَاهُ قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي وَأَنَا بَرِيءٌ مِمَّا تُجْرِمُونَ وَأُوحِيَ إِلَى نُوحٍ أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلَّا مَنْ قَدْ آمَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِنْ قَوْمِهِ سَخِرُوا مِنْهُ قَالَ إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُونَ فَسَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ حَتَّى إِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ قُلْنَا احْمِلْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ آمَنَ وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَى نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَابُنَيَّ ارْكَبْ مَعَنَا وَلَا تَكُنْ مَعَ الْكَافِرِينَ قَالَ سَآوِي إِلَى جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلَّا مَنْ رَحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ وَقِيلَ يَاأَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ وَقِيلَ بُعْدًا لِلْقَوْمِ الظَّالِمِينَ وَنَادَى نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ قَالَ يَانُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلَا تَسْأَلْنِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ قِيلَ يَانُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِمَّنْ مَعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ [ هُودٍ: 25 - 49 ]. قصة نوح في سورة الأنبياء وَقَالَ تَعَالَى فِي سُورَةِ الْأَنْبِيَاءِ: وَنُوحًا إِذْ نَادَى مِنْ قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ [ الْأَنْبِيَاءِ: 76، 77 ]. قصة نوح في سورة المؤمنون وَقَالَ تَعَالَى فِي سُورَةِ قَدْ أَفْلَحَ الْمُؤْمِنُونَ وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَذَا فِي آبَائِنَا الْأَوَّلِينَ إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوا بِهِ حَتَّى حِينٍ قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ إِنَّ فِي ذَلِكَ لَآيَاتٍ وَإِنْ كُنَّا لَمُبْتَلِينَ [ الْمُؤْمِنُونَ: 23 - 30 ]. قصة نوح في سورة الشعراء وَقَالَ تَعَالَى فِي سُورَةِ الشُّعَرَاءِ: كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي لَوْ تَشْعُرُونَ وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ إِنْ أَنَا إِلَّا نَذِيرٌ مُبِينٌ قَالُوا لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا ونَجِّنِي وَمَنْ مَعِيَ مِنَ الْمُؤْمِنِينَ فَأَنْجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ [ الشُّعَرَاءِ: 105 - 122 ]. قصة نوح في سورة العنكبوت وَقَالَ تَعَالَى فِي سُورَةِ الْعَنْكَبُوتِ: وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ [ الْعَنْكَبُوتِ: 14 - 15 ]. قصة نوح في سورة الصافات وَقَالَ تَعَالَى فِي سُورَةِ الصَّافَّاتِ: وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ثُمَّ أَغْرَقْنَا الْآخَرِينَ [ الصَّافَّاتِ: 75 - 82 ]. قصة نوح في سورة القمر وَقَالَ تَعَالَى فِي سُورَةِ اقْتَرَبَتْ: كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَى أَمْرٍ قَدْ قُدِرَ وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَاحٍ وَدُسُرٍ تَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ كُفِرَ وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ مُدَّكِرٍ فَكَيْفَ كَانَ عَذَابِي وَنُذُرٍ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ [ الْقَمَرِ: 9 - 17 ]. قصة نوح في سورة نوح وَقَالَ تَعَالَى بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ أَنْ أَنْذِرْ قَوْمَكَ مِنْ قَبْلِ أَنْ يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ لَوْ كُنْتُمْ تَعْلَمُونَ قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ثُمَّ إِنِّي أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا وَقَدْ خَلَقَكُمْ أَطْوَارًا أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا لِتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا قَالَ نُوحٌ رَبِّ إِنَّهُمْ عَصَوْنِي وَاتَّبَعُوا مَنْ لَمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًا وَمَكَرُوا مَكْرًا كُبَّارًا وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا وَقَدْ أَضَلُّوا كَثِيرًا وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا وَقَالَ نُوحٌ رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا [ نُوحٍ: 1 - 28 ]. قصة نوح في مواضع متفرقة من القرآن وَقَدْ جَرَى ذِكْرُهُ أَيْضًا فِي مَوَاضِعَ مُتَفَرِّقَةٍ مِنَ الْقُرْآنِ فِيهَا مَدْحُهُ وَذَمُّ مَنْ خَالَفَهُ فَقَالَ تَعَالَى فِي سُورَةِ النِّسَاءِ: إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُدَ زَبُورًا وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا [ النِّسَاءِ: 163 - 165 ]. وَقَالَ فِي سُورَةِ الْأَنْعَامِ: وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ كُلًّا هَدَيْنَا وَنُوحًا هَدَيْنَا مِنْ قَبْلُ وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَى وَهَارُونَ وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ وَزَكَرِيَّا وَيَحْيَى وَعِيسَى وَإِلْيَاسَ كُلٌّ مِنَ الصَّالِحِينَ وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ [ الْأَنْعَامِ: 83 - 87 ]. الْآيَاتِ. وَتَقَدَّمَتْ قِصَّتُهُ فِي الْأَعْرَافِ. وَقَالَ فِي سُورَةِ بَرَاءَةٌ: أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِنْ قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَاهِيمَ وَأَصْحَابِ مَدْيَنَ وَالْمُؤْتَفِكَاتِ أَتَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ [ التَّوْبَةِ: 70 ]. وَتَقَدَّمَتْ قِصَّتُهُ فِي يُونُسَ، وَهُودٍ. وَقَالَ فِي سُورَةِ إِبْرَاهِيمَ: أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِنْ قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُمْ بِهِ وَإِنَّا لَفِي شَكٍّ مِمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ [ إِبْرَاهِيمَ: 9 ]. وَقَالَ فِي سُورَةِ سُبْحَانَ: ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا [ الْإِسْرَاءِ: 3 ]. وَقَالَ فِيهَا أَيْضًا: وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِنْ بَعْدِ نُوحٍ وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا [ الْإِسْرَاءِ: 17 ]. وَتَقَدَّمَتْ قِصَّتُهُ فِي الْأَنْبِيَاءِ، وَالْمُؤْمِنُونَ، وَالشُّعَرَاءِ، وَالْعَنْكَبُوتِ. وَقَالَ فِي سُورَةِ الْأَحْزَابِ: وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا [ الْأَحْزَابِ: 7 ]. وَقَالَ فِي سُورَةِ ص: كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو الْأَوْتَادِ وَثَمُودُ وَقَوْمُ لُوطٍ وَأَصْحَابُ الْأَيْكَةِ أُولَئِكَ الْأَحْزَابُ إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ فَحَقَّ عِقَابِ [ ص: 12 - 14 ]. وَقَالَ فِي سُورَةِ غَافِرٍ: كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَالْأَحْزَابُ مِنْ بَعْدِهِمْ وَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ وَجَادَلُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ فَأَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابِ وَكَذَلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحَابُ النَّارِ [ غَافِرٍ: 5، 6 ]. وَقَالَ فِي سُورَةِ الشُّورَى: شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ [ الشُّورَى: 13 ]. وَقَالَ تَعَالَى فِي سُورَةِ ق: كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ [ ق: 12 - 14 ]. وَقَالَ فِي الذَّارِيَاتِ: وَقَوْمَ نُوحٍ مِنْ قَبْلُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ [ الذَّارِيَاتِ: 46 ]. وَقَالَ فِي النَّجْمِ: وَقَوْمَ نُوحٍ مِنْ قَبْلُ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَى [ النَّجْمِ: 52 ]. وَتَقَدَّمَتْ قِصَّتُهُ فِي سُورَةِ اقْتَرَبَتِ السَّاعَةُ. وَقَالَ تَعَالَى فِي سُورَةِ الْحَدِيدِ: وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ فَمِنْهُمْ مُهْتَدٍ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ [ الْحَدِيدِ: 26 ]. وَقَالَ تَعَالَى فِي سُورَةِ التَّحْرِيمِ: ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا امْرَأَةَ نُوحٍ وَامْرَأَةَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ [ التَّحْرِيمِ: 10 ].

    ✧ Allah mentioned the story of Nūḥ ﷺ and what happened with his people, and the punishment of the flood that He sent down upon those who disbelieved in him, and how He saved him and the people of the ship in more than one place in His Mighty Book: in al-Aʿrāf, Yūnus, Hūd, al-Anbiyāʾ, al-Muʾminūn, al-Shuʿarāʾ, al-ʿAnkabūt, al-Ṣāffāt, and Iqtarabat. And He sent down a complete sūrah about him. The story of Nūḥ in Sūrat al-Aʿrāf. He said in Sūrat al-Aʿrāf: "Indeed, We sent Nūḥ to his people, and he said, 'O my people, worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a tremendous Day.' The eminent ones among his people said, 'Indeed, we see you in clear error.' He said, 'O my people, there is no error in me, but I am a messenger from the Lord of the worlds. I convey to you the messages of my Lord and I advise you, and I know from Allah that which you do not know. Do you wonder that a reminder has come to you from your Lord through a man from among you, that he may warn you and that you may fear Allah, and perhaps you will receive mercy?' But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our signs. Indeed, they were a blind people." [al-Aʿrāf: 59–64]. The story of Nūḥ in Sūrat Yūnus. And He said in Sūrat Yūnus: "And recite to them the news of Nūḥ, when he said to his people, 'O my people, if my stay and my reminding you of the signs of Allah have become burdensome upon you, then upon Allah I have relied. So gather your plan and your partners, then let not your plan be obscure to you, then carry it out against me and do not give me respite. But if you turn away, I have not asked you for any reward. My reward is only upon Allah, and I have been commanded to be among the Muslims.' But they denied him, so We saved him and those with him in the ship and made them successors, and We drowned those who denied Our signs. Then see how was the end of those who were warned." [Yūnus: 71–73]. The story of Nūḥ in Sūrat Hūd. And He, the Exalted, said in Sūrat Hūd: "And indeed, We sent Nūḥ to his people: 'Indeed, I am to you a clear warner, that you worship none but Allah. Indeed, I fear for you the punishment of a painful Day.' Then the eminent ones who disbelieved among his people said, 'We see you not but a man like ourselves, and we do not see that any have followed you except those who are the lowest among us, rash in opinion, and we do not see in you any merit over us; rather, we think you are liars.' He said, 'O my people, do you see if I am upon clear proof from my Lord, and He has granted me mercy from Himself, but it has been obscured from you—should we force it upon you while you are averse to it? And O my people, I do not ask you for any wealth for it. My reward is only upon Allah, and I am not one to drive away those who have believed. Indeed, they will meet their Lord, but I see you as a people who are ignorant. And O my people, who would help me against Allah if I drove them away? Will you not then remember? And I do not say to you that I have the treasures of Allah, nor do I know the unseen, nor do I say that I am an angel, nor do I say of those whom your eyes despise that Allah will not give them good. Allah knows best what is in their souls. Indeed, I would then be among the wrongdoers.' They said, 'O Nūḥ, you have disputed with us and prolonged your dispute with us, so bring us what you promise us, if you are among the truthful.' He said, 'Allah alone will bring it to you if He wills, and you cannot frustrate Him. And my advice would not benefit you if I intended to advise you, should Allah intend to lead you astray. He is your Lord, and to Him you will be returned.' Or do they say, 'He has fabricated it'? Say, 'If I have fabricated it, then upon me is my crime, and I am innocent of what you commit.' And it was revealed to Nūḥ that none of your people will believe except those who have already believed, so do not grieve over what they have been doing. And build the ship under Our eyes and Our revelation, and do not address Me concerning those who have wronged; indeed, they are to be drowned. And he began constructing the ship, and whenever the eminent ones of his people passed by him, they mocked him. He said, 'If you mock us, then we will mock you as you mock. Then you will know upon whom will come a punishment that disgraces him, and upon whom will descend an abiding punishment.' Until, when Our command came and the oven overflowed, We said, 'Load therein of every kind two mates, and your family, except those against whom the decree has preceded, and those who have believed.' But none had believed with him except a few. And he said, 'Embark therein; in the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful.' And it sailed with them amid waves like mountains, and Nūḥ called out to his son, who was apart: 'O my son, embark with us and do not be with the disbelievers.' He said, 'I will take refuge on a mountain that will protect me from the water.' He said, 'There is no protector today from the command of Allah except for those upon whom He has mercy.' And the waves came between them, so he was among the drowned. And it was said, 'O earth, swallow your water, and O sky, withhold,' and the water subsided, and the matter was accomplished, and it rested on al-Jūdī, and it was said, 'Away with the wrongdoing people.' And Nūḥ called to his Lord and said, 'My Lord, indeed my son is of my family, and indeed Your promise is true, and You are the most just of judges.' He said, 'O Nūḥ, indeed he is not of your family; indeed, it is an unrighteous deed, so do not ask Me for that of which you have no knowledge. Indeed, I advise you lest you be among the ignorant.' He said, 'My Lord, I seek refuge in You from asking You that of which I have no knowledge, and unless You forgive me and have mercy upon me, I will be among the losers.' It was said, 'O Nūḥ, disembark with peace from Us and blessings upon you and upon nations among those with you. And other nations We will grant enjoyment, then a painful punishment from Us will touch them.' That is from the news of the unseen which We reveal to you. You knew it not, neither you nor your people, before this. So be patient; indeed, the end is for the righteous." [Hūd: 25–49]. The story of Nūḥ in Sūrat al-Anbiyāʾ. And He, the Exalted, said in Sūrat al-Anbiyāʾ: "And Nūḥ, when he called before, and We answered him and saved him and his family from the great distress. And We helped him against the people who denied Our signs. Indeed, they were an evil people, so We drowned them all." [al-Anbiyāʾ: 76, 77]. The story of Nūḥ in Sūrat al-Muʾminūn. And He, the Exalted, said in Sūrat Qad Aflaḥa al-Muʾminūn: "And indeed, We sent Nūḥ to his people, and he said, 'O my people, worship Allah; you have no deity other than Him. Will you not then fear Him?' Then the eminent ones who disbelieved among his people said, 'This is nothing but a man like yourselves who wants to gain superiority over you. And had Allah willed, He would have sent down angels. We have not heard of this among our forefathers of old. He is nothing but a man possessed, so wait concerning him for a time.' He said, 'My Lord, help me because they have denied me.' So We revealed to him: 'Build the ship under Our eyes and Our revelation. Then when Our command comes and the oven overflows, put into it of every kind two mates, and your family, except those against whom the decree has preceded among them. And do not address Me concerning those who have wronged; indeed, they are to be drowned. And when you have boarded, you and those with you, on the ship, then say, "Praise be to Allah who has saved us from the wrongdoing people." And say, "My Lord, let me land at a blessed landing place, for You are the best of those who bring to land." Indeed, in that are signs, and indeed, We are ever testing.'" [al-Muʾminūn: 23–30]. The story of Nūḥ in Sūrat al-Shuʿarāʾ. And He, the Exalted, said in Sūrat al-Shuʿarāʾ: "The people of Nūḥ denied the messengers, when their brother Nūḥ said to them, 'Will you not fear Allah? Indeed, I am to you a trustworthy messenger. So fear Allah and obey me. And I do not ask you for any reward for it. My reward is only upon the Lord of the worlds. So fear Allah and obey me.' They said, 'Should we believe you while the lowest follow you?' He said, 'And what knowledge do I have of what they used to do? Their account is only upon my Lord, if you could perceive. And I am not one to drive away the believers. I am only a clear warner.' They said, 'If you do not cease, O Nūḥ, you will surely be among those who are stoned.' He said, 'My Lord, indeed my people have denied me, so judge between me and them with a decisive judgment, and save me and whoever is with me of the believers.' So We saved him and those with him in the loaded ship. Then after that We drowned the rest. Indeed, in that is a sign, but most of them were not believers. And indeed, your Lord—He is the Mighty, the Merciful." [al-Shuʿarāʾ: 105–122]. The story of Nūḥ in Sūrat al-ʿAnkabūt. And He, the Exalted, said in Sūrat al-ʿAnkabūt: "And indeed, We sent Nūḥ to his people, and he remained among them a thousand years less fifty years, and the flood seized them while they were wrongdoers. So We saved him and the companions of the ship, and We made it a sign for the worlds." [al-ʿAnkabūt: 14–15]. The story of Nūḥ in Sūrat al-Ṣāffāt. And He, the Exalted, said in Sūrat al-Ṣāffāt: "And indeed, Nūḥ called to Us, and how excellent are the responders. And We saved him and his family from the great distress. And We made his descendants those who remained. And We left for him among later generations: 'Peace upon Nūḥ among the worlds.' Indeed, thus do We reward the doers of good. Indeed, he was of Our believing servants. Then We drowned the others." [al-Ṣāffāt: 75–82]. The story of Nūḥ in Sūrat al-Qamar. And He, the Exalted, said in Sūrat Iqtarabat: "The people of Nūḥ denied before them, and they denied Our servant and said, 'A madman,' and he was repulsed. So he called upon his Lord, 'Indeed, I am overcome, so help me.' So We opened the gates of the heaven with pouring water, and We caused the earth to gush forth with springs, and the waters met for a matter already decreed. And We carried him on a vessel of planks and nails, sailing under Our eyes, as a reward for the one who had been denied. And indeed, We left it as a sign, so is there any who will remember? Then how were My punishment and My warnings? And indeed, We have made the Qurʾān easy for remembrance, so is there any who will remember?" [al-Qamar: 9–17]. The story of Nūḥ in Sūrat Nūḥ. And He, the Exalted, said—In the name of Allah, the Entirely Merciful, the Especially Merciful: "Indeed, We sent Nūḥ to his people: 'Warn your people before a painful punishment comes to them.' He said, 'O my people, indeed I am to you a clear warner: worship Allah, fear Him, and obey me. He will forgive you of your sins and delay you to a specified term. Indeed, the term of Allah, when it comes, cannot be delayed, if you only knew.' He said, 'My Lord, indeed I called my people night and day, but my calling only increased them in flight. And indeed, whenever I called them that You might forgive them, they put their fingers in their ears, wrapped themselves in their garments, persisted, and were arrogant with great arrogance. Then I called them openly. Then I announced to them and confided to them secretly. I said, "Ask forgiveness of your Lord; indeed, He is ever Forgiving. He will send the sky upon you in abundance and supply you with wealth and sons, and make for you gardens and make for you rivers. What is with you that you do not attribute to Allah due grandeur, when He has created you in stages? Do you not see how Allah created seven heavens in layers, and made the moon therein a light, and made the sun a lamp? And Allah has caused you to grow from the earth as a growth. Then He will return you into it and bring you forth with a bringing forth. And Allah has made for you the earth a spread so that you may travel therein along wide paths."' Nūḥ said, 'My Lord, indeed they have disobeyed me and followed one whose wealth and children only increased him in loss. And they plotted a great plot. And they said, "Do not leave your gods, and do not leave Wadd, nor Suwāʿ, nor Yaghūth, nor Yaʿūq, nor Nasr." And they have led many astray, so increase the wrongdoers in nothing but error.' Because of their sins they were drowned, then made to enter a Fire, and they found no helpers for themselves besides Allah. And Nūḥ said, 'My Lord, do not leave upon the earth any of the disbelievers dwelling. Indeed, if You leave them, they will mislead Your servants and will beget none but wicked, ungrateful ones. My Lord, forgive me and my parents and whoever enters my house as a believer, and the believing men and the believing women, and do not increase the wrongdoers in anything but destruction.'" [Nūḥ: 1–28]. The story of Nūḥ in various places in the Qurʾān. His mention has also occurred in various places in the Qurʾān, containing praise of him and censure of those who opposed him. He, the Exalted, said in Sūrat al-Nisāʾ: "Indeed, We have revealed to you as We revealed to Nūḥ and the prophets after him. And We revealed to Ibrāhīm, Ismāʿīl, Isḥāq, Yaʿqūb, the tribes, ʿĪsā, Ayyūb, Yūnus, Hārūn, and Sulaymān, and We gave Dāwūd the Zabūr. And messengers We have related to you before, and messengers We have not related to you. And Allah spoke to Mūsā directly. Messengers as bearers of good tidings and warners, so that people would have no argument against Allah after the messengers. And Allah is Mighty and Wise." [al-Nisāʾ: 163–165]. And He said in Sūrat al-Anʿām: "And that is Our argument which We gave to Ibrāhīm against his people. We raise in degrees whom We will. Indeed, your Lord is Wise and Knowing. And We gave him Isḥāq and Yaʿqūb; each We guided. And Nūḥ We guided before, and of his descendants Dāwūd, Sulaymān, Ayyūb, Yūsuf, Mūsā, and Hārūn. And thus do We reward the doers of good. And Zakariyyā, Yaḥyā, ʿĪsā, and Ilyās—each of the righteous. And Ismāʿīl, al-Yasaʿ, Yūnus, and Lūṭ—and each We favored over the worlds. And of their fathers, descendants, and brothers—We chose them and guided them to a straight path." [al-Anʿām: 83–87], the verses. And his story appeared previously in al-Aʿrāf. And He said in Sūrat Barāʾah: "Has there not come to them the news of those before them—the people of Nūḥ, ʿĀd, Thamūd, the people of Ibrāhīm, the companions of Madyan, and the overturned cities? Their messengers came to them with clear proofs, and Allah would not have wronged them, but they were wronging themselves." [al-Tawbah: 70]. And his story appeared previously in Yūnus and Hūd. And He said in Sūrat Ibrāhīm: "Has there not come to you the news of those before you—the people of Nūḥ, ʿĀd, Thamūd, and those after them? None knows them except Allah. Their messengers came to them with clear proofs, but they put their hands into their mouths and said, 'Indeed, we disbelieve in that with which you have been sent, and indeed we are in disquieting doubt about that to which you call us.'" [Ibrāhīm: 9]. And He said in Sūrat Subḥān: "O descendants of those We carried with Nūḥ. Indeed, he was a grateful servant." [al-Isrāʾ: 3]. And He said therein also: "And how many generations We destroyed after Nūḥ. And sufficient is your Lord, concerning the sins of His servants, as All-Aware and All-Seeing." [al-Isrāʾ: 17]. And his story appeared previously in al-Anbiyāʾ, al-Muʾminūn, al-Shuʿarāʾ, and al-ʿAnkabūt. And He said in Sūrat al-Aḥzāb: "And when We took from the prophets their covenant, and from you, and from Nūḥ, Ibrāhīm, Mūsā, and ʿĪsā son of Maryam, and We took from them a solemn covenant." [al-Aḥzāb: 7]. And He said in Sūrat Ṣād: "The people of Nūḥ denied before them, and ʿĀd, and Firʿawn, the possessor of stakes, and Thamūd, and the people of Lūṭ, and the companions of the thicket. Those are the factions. Not one of them but denied the messengers, so My punishment was justified." [Ṣād: 12–14]. And He said in Sūrat Ghāfir: "The people of Nūḥ denied before them, and the factions after them. And every nation intended against their messenger to seize him, and they disputed by falsehood to refute the truth thereby, so I seized them. Then how was My punishment? And thus has the word of your Lord come into effect upon those who disbelieved, that they are the companions of the Fire." [Ghāfir: 5, 6]. And He said in Sūrat al-Shūrā: "He has ordained for you of the religion that which He enjoined upon Nūḥ, and that which We revealed to you, and that which We enjoined upon Ibrāhīm, Mūsā, and ʿĪsā: establish the religion and do not be divided therein. Difficult for the polytheists is that to which you call them. Allah chooses to Himself whom He wills and guides to Himself whoever turns back." [al-Shūrā: 13]. And He, the Exalted, said in Sūrat Qāf: "The people of Nūḥ denied before them, and the companions of al-Rass, and Thamūd, and ʿĀd, and Firʿawn, and the brothers of Lūṭ, and the companions of the thicket, and the people of Tubbaʿ. Each denied the messengers, so My threat was justified." [Qāf: 12–14]. And He said in al-Dhāriyāt: "And the people of Nūḥ before; indeed, they were a defiantly disobedient people." [al-Dhāriyāt: 46]. And He said in al-Najm: "And the people of Nūḥ before; indeed, they were more unjust and more rebellious." [al-Najm: 52]. And his story appeared previously in Sūrat Iqtarabat al-Sāʿah. And He, the Exalted, said in Sūrat al-Ḥadīd: "And indeed, We sent Nūḥ and Ibrāhīm, and We placed in their descendants prophethood and the Book. Among them is one who is guided, but many of them are defiantly disobedient." [al-Ḥadīd: 26]. And He, the Exalted, said in Sūrat al-Taḥrīm: "Allah presents an example for those who disbelieve: the wife of Nūḥ and the wife of Lūṭ. They were under two of Our righteous servants, but they betrayed them, so they did not avail them at all against Allah, and it was said, 'Enter the Fire with those who enter.'" [al-Taḥrīm: 10].

92. Tarikh (al-Tabari) 88No grade recorded

    الْأَحْدَاثِ الَّتِي كَانَتْ بَيْنَ نُوحٍ وَإِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ اقتسام أولاد نوح الأرض فَمِنَ الْأَحْدَاثِ: اقْتِسَامُ أَوْلَادِ نُوحٍ الْأَرْضَ  : وَقَدْ ذَكَرْنَا أَنَّ يَالِغَ بْنَ عَامِرٍ قَسَمَ الْأَرْضَ، فَنَزَلَ بَنُو سَامٍ سُرَّةَ الْأَرْضِ، وَهُوَ مَا بَيْنَ سَاتِيدْمَا إِلَى الْبَحْرِ، وَمَا بَيْنَ الْيَمَنِ إِلَى الشَّامِ، وَجَعَلَ اللَّهُ سُبْحَانَهُ فِيهِمُ النُّبُوَّةَ وَالْكِتَابَ وَالْجَمَالَ وَالْأُدْمَةَ وَالْبَيَاضَ، وَنَزَلَ بَنُو حَامٍ مَجْرَى الْجَنُوبِ وَالدَّبُورِ، وَجَعَلَ اللَّهُ فِيهِمْ أُدْمَةً وَبَيَاضًا قَلِيلًا وَرَفَعَ عَنْهُمُ الطَّاعُونَ. وَنَزَلَ بَنُو يَافِثٍ مَجْرَى الشَّمَالِ وَالصَّبَا، وَفِيهِمُ الْحُمْرَةُ وَالشُّقْرَةُ، وَأَخْلَى اللَّهُ أَرْضَهُمْ فَاشْتَدَّ بَرْدُهَا، وَأَخْلَى سَمَاءَهُمْ، فَلَيْسَ يَجْرِي فَوْقَهُمْ شَيْءٌ مِنَ النُّجُومِ السَّبْعَةِ الْجَارِيَةِ، لِأَنَّهُمْ صَارُوا تَحْتَ "بَنَاتِ نَعْشٍ" وَالْجَدْيِ وَالْفَرْقَدَيْنِ، وَابْتُلُوا بِالطَّاعُونِ. ثُمَّ لَحِقَتْ عَادٌ بِالشَّحْرِ، فَعَلَيْهِ هَلَكُوا بِوَادٍ يُقَالُ لَهُ "مُغِيثٌ". وَلَحِقَتْ عَبْلٌ، وَهُوَ عَبْلُ بْنُ عَوْصِ بْنِ آدَمَ صَنْعَاءَ قَبْلَ أَنْ تُسَمَّى صَنْعَاءَ، ثُمَّ انْحَدَرَ بَعْضُهُمْ إِلَى يَثْرِبَ فَأَخْرَجُوا مِنْهَا عَبْلَ فَنَزَلُوا مَوْضِعَ الْجُحْفَةِ، فَأَقْبَلَ سَيْلٌ فَاحَتَجَفَهُمْ، فَذَهَبَ بِهِمْ فَسُمِّيَتِ الْحُجْفَةُ. وَلَحِقَتْ ثَمُودُ بِالْحِجْرِ، وَلَحِقَتْ طَسَمُ وَجَدِيسٌ بِالْيَمَامَةِ، وَلَحِقَتْ بَنُو يَقْطَنِ بْنِ عَامِرٍ بِالْيَمَنِ فَسُمِّيَتِ الْيَمَنُ حَيْثُ تَيَامَنُوا إِلَيْهَا. وَلَحِقَ قَوْمٌ مِنْ بَنِي كَنْعَانَ بِالشَّامِ فَسُمِّيَتِ الشَّامُ حَيْثُ تَشَامَوْا، وَكَانَتِ الشَّامُ يُقَالُ لَهَا أَرْضُ كَنْعَانَ. وَكَانَتِ الْعَمَالِيقُ فِي بُلْدَانٍ شَتَّى، وَكَانَ مِنْهُمْ بِالْمُشْرِقِ إِلَى عَمَّانَ، وَبِالْبَحْرَيْنِ طَائِفَةٌ، وَكَانَ بِالشَّامِ وَمِصْرَ وَمَكَّةَ وَالْمَدِينَةَ وَالْحِجَازَ وَنَجْدٍ مِنْهُمْ طَائِفَةٌ. وَالطَّائِفَةُ الَّتِي كَانَتْ مِنْهُمْ بِالشَّامِ يُقَالُ لَهُمْ "الْكَنْعَانِيُّونَ" وَكَانُوا أَصْحَابَ أَوْثَانٍ يَعْبُدُونَهَا، وَهُمُ الْجَبَابِرَةُ الْمَعْرُوفُونَ. وَالطَّائِفَةُ الَّتِي كَانَتْ بِمِصْرَ يُقَالُ لَهُمْ "الْفَرَاعِنَةُ"، وَمِنْهُمْ فِرْعَوْنُ يُوسُفَ، وَكَانَ اسْمُهُ الرَّيَّانُ بْنُ الْوَلِيدِ، وَفِرْعَوْنُ مُوسَى وَكَانَ اسْمُهُ وَائِلُ بْنُ مُصْعَبٍ. وَكَانَ بِمَكَّةَ أَيْضًا طَائِفَةٌ مِنْهُمْ، وَكَانَ سَيِّدُهُمْ بَكْرُ بْنُ مُعَاوِيَةَ، وَهُوَ الَّذِي نَزَلَ عَلَيْهِ وَفْدُ عَادٍ حِينَ ذَهَبُوا يَسْتَسْقُونَ لِعَادٍ، وَكَانَ مُعَاوِيَةُ هَذَا نَازِلًا بِظَاهِرِ مَكَّةَ خَارِجًا مِنَ الْحَرَمِ، وَكَانَ يُتَّخَذُ مِنْهُمْ نَاسٌ يُقَالُ لَهُمْ: "بُدَيْلٌ وَرَاجِلٌ". فَكَانَ بِالْمَدِينَةِ مِنْهُمْ بَنُو حَفٍّ وَسَعْدِ بْنِ هَزَّانَ وَبَنُو مَطَرٍ وَبَنُو الْأَرْزَنِ، وَكَانَ مَلِكُ الْحِجَازِ مِنْهُمُ الْمَلِكُ الَّذِي يُدْعَى الْأَرْقَمَ، وَكَانَ مَنْزِلُهُ تَيْمَاءُ، وَكَانَتْ مَنَازِلُهُمُ الْمَدِينَةَ إِلَى تَيْمَاءَ وَإِلَى فَدَكٍ. عبادة الأصنام بعد نوح وَمِنَ الْأَحْدَاثِ الَّتِي كَانَتْ بَعْدَ نُوحٍ عُبَادَةُ الْأَصْنَامِ  : رَوَى الْبُخَارِيُّ فِي أَفْرَادِهِ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ، قَالَ: وَدٌّ، وَسُوَاعٌ، وَيَغُوثُ، وَيَعُوقُ، وَنَسْرٌ أَسْمَاءُ قَوْمٍ صَالِحِينَ مِنْ قَوْمِ نُوحٍ، فَلَمَّا هَلَكُوا أَوْحَى الشَّيْطَانُ إِلَى قَوْمِهِمْ أَنِ انْصِبُوا فِي مَجَالِسِهِمْ أَنْصَابًا وَسَمُّوهَا بِأَسْمَائِهِمْ، فَفَعَلُوا فَلَمْ تُعْبَدْ حَتَّى هَلَكَ أُولَئِكَ، وَنُسِخَ الْعِلْمُ فَعُبِدَتْ، وَصَارَتْ تِلْكَ الْأَوْثَانُ فِي الْعَرَبِ بَعْدُ. أَمَّا وِدٌّ فَكَانَ لِكَلْبٍ بِدَوْمَةِ الْجَنْدَلِ، وَأَمَّا سُوَاعٌ فَكَانَ لِهُذَيْلٍ، وَأَمَّا يَغُوثُ فَكَانَ لِمُرَادِ بَنِي غَطِيفٍ بِالْجَرْفِ، وَأَمَّا يَعُوقُ فَكَانَ لِهَمْدَانَ، وَأَمَّا نَسْرٌ فَكَانَ لِحِمْيَرَ لِآلِ ذِي الْكُلَاعِ. وَمِنَ الْأَحْدَاثِ بَيْنَ نُوحٍ وَإِبْرَاهِيمَ طُغْيَانُ جَنِينٍ مِنْ أَوْلَادِ إِرَمَ: وَهُمَا: عَادُ بْنُ عَوْصِ بْنِ إِرَمَ بْنِ سَامِ بْنِ نُوحٍ، وَهِيَ عَادٌ الْأُولَى، وَثَمُودُ بْنُ جَاثِرِ بْنِ إِرَمَ، وَهُمْ كَانُوا الْعَرَبَ الْعَارِبَةَ. وَكَانَ بَيْنَ نُوحٍ وَإِبْرَاهِيمَ دَانْيَالُ الْأَكْبَرُ   فَأَمَّا دَانْيَالُ الْأَصْغَرُ فَكَانَ فِي زَمَانِ نَصَّرَ. فعَنِ ابْنِ عَبَّاسٍ، قَالَ: أَوْحَى اللَّهُ -عَزَّ وَجَلَّ- إِلَى دَانِيَالَ الْأَكْبَرِ أَنْ يُجْرِيَ لِعِبَادِي نَهْرَيْنِ وَاجْعَلْ مَفِيضَهُمَا الْبَحْرَ، فَقَدْ أَمَرْتُ الْأَرْضَ أَنْ تُعْطِيَكَ، قَالَ: فَأَخَذَ قَنَاةً أَوْ قَصَبَةً فَجَعَلَ يَخُدُّ فِي الْأَرْضِ وَيُتْبِعُهُ الْمَاءَ، وَإِذَا مَرَّ بِأَرْضِ شَيْخٍ كَبِيرٍ أَوْ يَتِيمٍ نَاشَدَهُ اللَّهَ فَيَحِيدُ عَنْ أَرْضِهِ، فَعَوَاقِيلُ دِجْلَةَ وَالْفُرَاتِ مِنْ ذَلِكَ. وعَنْ أَبِي عِمْرَانَ الْحُوفِيِّ، قَالَ: كَانَ أَنْفُ دَانْيَالَ ذِرَاعًا.

    ✧ The events that occurred between Nūḥ and Ibrāhīm (peace be upon them) Division of the earth among the sons of Nūḥ: Among the events is the division of the earth by the sons of Nūḥ: We have mentioned that Yāligh b. ʿĀmir divided the earth. The Banū Sām settled in the center of the earth, which is between Sātīdmā and the sea, and between al-Yaman and al-Shām. Allah, glorified be He, placed among them prophethood, the Book, beauty, dark-brown complexion, and white complexion. The Banū Ḥām settled in the path of the south and west winds. Allah placed among them dark-brown complexion and a little whiteness, and removed the plague from them. The Banū Yāfith settled in the path of the north and east winds. Among them were redness and blondeness. Allah emptied their land, so its cold became severe, and He emptied their sky, so none of the seven moving stars passed above them, because they came to be beneath "Banāt Naʿsh," al-Jady, and al-Farqadayn. They were afflicted with the plague. Then ʿĀd joined al-Shiḥr, and there they perished in a valley called "Mughīth." ʿAbl, who is ʿAbl b. ʿAwṣ b. Ādam, joined Ṣanʿāʾ before it was named Ṣanʿāʾ. Then some of them descended to Yathrib and expelled ʿAbl from it. They settled at the place of al-Juḥfah. A flood came and swept them away, carrying them off, so it was called al-Ḥujfah. Thamūd joined al-Ḥijr. Ṭasam and Jadīs joined al-Yamāmah. The Banū Yaqṭan b. ʿĀmir joined al-Yaman, so it was called al-Yaman because they went rightward (tayāmanū) toward it. A people from the Banū Kanʿān joined al-Shām, so it was called al-Shām because they went leftward (tashāmaʾū). Al-Shām used to be called the land of Kanʿān. The ʿAmālīq were in various lands. Among them were those in the east as far as ʿAmmān, and in al-Baḥrayn there was a group. In al-Shām, Miṣr, Makkah, al-Madīnah, al-Ḥijāz, and Najd there was a group of them. The group among them in al-Shām was called "al-Kanʿāniyyūn." They were idol worshippers, and they are the well-known jabābirah (tyrants). The group in Miṣr was called "al-Farāʿinah." Among them was the Firʿawn of Yūsuf, whose name was al-Rayyān b. al-Walīd, and the Firʿawn of Mūsā, whose name was Wāʾil b. Muṣʿab. There was also a group of them in Makkah. Their leader was Bakr b. Muʿāwiyah. He was the one upon whom the delegation of ʿĀd alighted when they went to seek rain for ʿĀd. This Muʿāwiyah was staying on the outskirts of Makkah, outside the Ḥaram. From among them, people were taken who were called "Budayl and Rājil." In al-Madīnah there were among them the Banū Ḥaff, Saʿd b. Hazzān, Banū Maṭar, and Banū al-Arzan. The king of al-Ḥijāz among them was the king called al-Arqam. His residence was Taymāʾ. Their dwellings extended from al-Madīnah to Taymāʾ and to Fadak. Idol worship after Nūḥ: Among the events that occurred after Nūḥ is the worship of idols: Al-Bukhārī narrated in his singular narrations from the ḥadīth of Ibn ʿAbbās, who said: Wadd, Suwāʿ, Yaghūth, Yaʿūq, and Nasr were names of righteous men from the people of Nūḥ. When they perished, Satan inspired their people to set up images in their gathering places and name them after those men. They did so, but they were not worshipped until those people perished and knowledge was lost, and then they were worshipped. Those idols later came to be among the Arabs. As for Wadd, it belonged to Kalb at Dūmat al-Jandal. As for Suwāʿ, it belonged to Hudhayl. As for Yaghūth, it belonged to Murād of the Banū Ghaṭīf at al-Jurf. As for Yaʿūq, it belonged to Hamdān. As for Nasr, it belonged to Ḥimyar of the family of Dhū al-Kalāʿ. Among the events between Nūḥ and Ibrāhīm is the tyranny of two nations from the descendants of Iram: They are: ʿĀd b. ʿAwṣ b. Iram b. Sām b. Nūḥ, and that is the first ʿĀd, and Thamūd b. Jāthir b. Iram. They were the Arab al-ʿĀribah. Between Nūḥ and Ibrāhīm was Dānyāl the Elder. As for Dānyāl the Younger, he was in the time of Naṣṣar. From Ibn ʿAbbās, who said: Allah, Mighty and Sublime, revealed to Dānyāl the Elder that he should make two rivers flow for My servants and make their outflow the sea, for I have commanded the earth to give to you. He said: He took a canal or a reed and began to dig in the earth while the water followed him. Whenever he passed by the land of an old man or an orphan, they adjured him by Allah, and he turned aside from their land. The bends of the Tigris and the Euphrates are from that. From Abū ʿImrān al-Ḥūfī, who said: The nose of Dānyāl was a cubit long.

93. Tarikh (al-Tabari) 93No grade recorded

    قِصَّةُ نَبِيِّ اللَّهِ هُودٍ عَلَيْهِ السَّلَامُ هُوَ هُودُ بْنُ شَالِخِ بْنِ أَرْفَخْشَدَ بْنِ سَامَ بْنِ نُوحٍ عَلَيْهِ السَّلَامُ، وَقِيلَ غَيْرُ ذَلِكَ. أَرْسَلَ اللَّهُ هُودًا عَلَيْهِ السَّلَامُ إِلَى قَوْمِهِ عَادٍ الْأُولَى وَكَانُوا جَبَّارِينَ طِوَالَ الْقَامَةِ لَمْ يَكُنْ مِثْلُهُمْ وَكَانُوا عَرَبَا يَسْكُنُونَ الْأَحْقَافَ، وَهِيَ جِبَالُ الرَّمْلِ، وَكَانَتْ بِالْيَمَنِ مِنْ عُمَانَ وَحَضْرَمَوْتَ، وَكَانُوا أَوَّلَ مَنْ عَبَدَ الْأَصْنَامَ بَعْدَ الطُّوفَانِ، وَكَانُوا جُفَاةً كَافِرِينَ، عُتَاةً مُتَمَرِّدِينَ. فَدَعَاهُمْ هُودٌ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ وَتَرْكِ مَا هُمْ عَلَيْهِ مِنَ الشِّرْكِ فَمَا كَانَ مِنْهُمْ إِلَّا الصَّدُّ وَالتَّسْفِيهُ لِنَبِيِّهِمْ، وَلَمَّا طَلَبُوا الْبَيِّنَةَ أَقَامَ عَلَيْهِمُ الْحُجَّةَ الدَّامِغَةَ بِأَنَّ أَصْنَامَهُمْ لَا تَنْفَعُ وَلَا تَضُرُّ وَلَا تَمْلِكُ ثُمَّ أَشْهَدَهُمْ مَا يَدُلُّ عَلَى عَجْزِهِمْ وَعَجْزِهَا فَقَالَ: إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ مِنْ دُونِهِ فَكِيدُونِي جَمِيعًا ثُمَّ لا تُنْظِرُونِ [ هُودٍ: 54 - 55 ]. فَلَا تُؤَخِّرُونِي سَاعَةً وَاحِدَةً، وَلَا طَرْفَةَ عَيْنٍ فَإِنِّي لَا أُبَالِي بِكُمْ، وَلَا أُفَكِّرُ فِيكُمْ، وَلَا أَنْظُرُ إِلَيْكُمْ إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ. فَلَمَّا تَمَادَوْا فِي بَاطِلِهِمْ قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ فَلَمَّا جَاءَ أَمْرُ اللَّهِ سُبْحَانَهُ بِعَذَابِهِمْ نَجَّا اللَّهُ هُودًا وَالَّذِينَ آمَنُوا مَعَهُ فَقَالَ سُبْحَانَهُ: نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَنَجَّيْنَاهُمْ مِنْ عَذَابٍ غَلِيظٍ وَتِلْكَ عَادٌ جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ وَأُتْبِعُوا فِي هَذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ أَلا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ أَلا بُعْدًا لِعَادٍ قَوْمِ هُودٍ فَأَوَّلُ مَا ابْتَدَأَهُمُ الْعَذَابُ أَنَّهُمْ كَانُوا مُمْحِلِينَ مُسْنِتِينَ فَطَلَبُوا السُّقْيَا، فَرَأَوْا عَارِضًا فِي السَّمَاءِ وَظَنُّوهُ سُقْيَا رَحْمَةٍ فَإِذَا هُوَ سُقْيَا عَذَابٍ، وَكَانُوا إِذَا أَرَادُوا الِاسْتِسْقَاءَ ذَهَبُوا إِلَى الْحَرَمِ فَدَعَوُا اللَّهَ فَيَسْقِيهِمْ، فَأَرْسَلُوا وَفْدًا إِلَى الْحَرَمِ فَدَعَوْا فَأَنْشَأَ اللَّهُ سَحَّابَاتٍ ثَلَاثًا ; بَيْضَاءَ، وَحَمْرَاءَ، وَسَوْدَاءَ. ثُمَّ نَادَاهُ مُنَادٍ مِنَ السَّمَاءِ: اخْتَرْ لِنَفْسِكَ وَلِقَوْمِكَ مِنْ هَذَا السَّحَابِ. فَقَالَ: اخْتَرْتُ السَّحَابَةَ السَّوْدَاءَ فَإِنَّهَا أَكْثَرُ السَّحَابِ مَاءً. فَنَادَاهُ مُنَادٍ: اخْتَرْتَ رَمَادًا رِمْدَدًا لَا تُبْقِي مِنْ عَادٍ أَحَدًا. وَأَرْسَلَ اللَّهُ عَلَيْهِ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ فَكَانَتْ كَمَا أَخْبَرَ اللَّهُ تَعَالَى فِي كِتَابِهِ تُدَمِّرُ كُلَّ شَيْءٍ بِإِذْنِ رَبِّهَا، وَلَمْ تَأْتِ عَلَى شَيْءٍ إِلَّا جَعَلَتْهُ كَرَمِيمٍ. ثُمَّ تَوَفَّى اللَّهُ تَعَالَى هُودًا عَنْ عُمْرِ مِائَةٍ وَخَمْسِينَ سَنَةً وَاخْتَلَفُوا فِي أَيِّ الْبِقَاعِ قَبْرُهُ فَقِيلَ فِي الْيَمَنِ فِي حَضْرَمَوْتَ وَقِيلَ: بِالْحِجْرِ بِمَكَّةَ وَذَكَرَ آخَرُونَ أَنَّهُ بِدِمَشْقَ فَاللَّهُ أَعْلَمُ.

    ✧ The Story of the Prophet of Allah Hūd ﷺ He is Hūd b. Shālakh b. Arfakhshad b. Sām b. Nūḥ ﷺ, though another lineage is also mentioned. Allah sent Hūd ﷺ to his people, the first ʿĀd. They were tyrannical and tall in stature, with no one like them. They were Arabs who dwelt in al-Aḥqāf, which are sand mountains, and it was in Yemen, between ʿUmān and Ḥaḍramawt. They were the first to worship idols after the Flood. They were coarse disbelievers, insolent and rebellious. Hūd called them to worship Allah alone and to abandon the polytheism they were upon, but their only response was to turn away and to call their prophet foolish. When they demanded a clear proof, he established against them the decisive argument that their idols neither benefit nor harm nor possess anything. Then he made them witnesses to what proves their incapacity and the incapacity of the idols, saying: "I call Allah to witness, and you bear witness, that I am free from what you associate with Him. So scheme against me, all of you, and give me no respite" [Hūd: 54–55]. Meaning: do not delay me for a single hour or the blink of an eye, for I do not care about you, nor do I think of you, nor do I look to you. I have put my trust in Allah, my Lord and your Lord. There is no creature but He holds its forelock. Indeed, my Lord is on a straight path. When they persisted in their falsehood, he said: "My Lord, help me because they deny me." He said: "After a little while they will surely become regretful." So the blast seized them in truth, and We made them as dead scum. So away with the wrongdoing people. When the command of Allah, glorified be He, came with His punishment, Allah saved Hūd and those who believed with him. He, glorified be He, said: "We saved Hūd and those who believed with him by a mercy from Us, and We saved them from a severe punishment. And that was ʿĀd: they rejected the signs of their Lord and disobeyed His messengers and followed the command of every obstinate tyrant. And they were pursued in this world with a curse and on the Day of Resurrection. Indeed, ʿĀd disbelieved in their Lord. So away with ʿĀd, the people of Hūd." The first thing that began their punishment was that they were barren and drought-stricken, so they sought rain. They saw a cloud approaching in the sky and thought it was rain of mercy, but it was rain of punishment. When they wanted to pray for rain, they would go to the Sanctuary and call upon Allah, and He would give them rain. So they sent a delegation to the Sanctuary, and they prayed. Allah then produced three clouds: white, red, and black. Then a caller from heaven called out: "Choose for yourself and your people from these clouds." The man said: "I choose the black cloud, for it has the most water." A caller called out: "You have chosen ashes, utterly destructive, leaving none of ʿĀd alive." And Allah sent upon them a howling wind in days of ill fortune, and it was as Allah, exalted be He, informed in His Book: it destroyed everything by the command of its Lord, and it left nothing upon which it came but made it like disintegrated ruins. Then Allah, exalted be He, took Hūd in death at the age of one hundred and fifty years. They differed as to the place of his grave. Some said it is in Yemen, in Ḥaḍramawt; others said it is in the Ḥijr near Makkah; still others mentioned that it is in Damascus. Allah knows best.

94. Tarikh (al-Tabari) 94No grade recorded

    وَهُوَ هُودُ بْنُ شَالِخِ بْنِ أَرْفَخْشَدَ بْنِ سَامِ بْنِ نُوحٍ عَلَيْهِ السَّلَامُ، وَيُقَالُ: إِنَّ هُودًا هُوَ عَابِرُ بْنُ شَالِخِ بْنِ سَامِ بْنِ نُوحٍ، وَيُقَالُ: هُودُ بْنُ عَبْدِ اللَّهِ بْنِ رَبَاحِ بْنِ الْجَارُودِ بْنِ عَادِ بْنِ عَوْصَ بْنِ إِرَمَ بْنِ سَامِ بْنِ نُوحٍ عَلَيْهِ السَّلَامُ ذَكَرَهُ ابْنُ جَرِيرٍ

    ✧ He is Hūd b. Shālikh b. Arfakhshad b. Sām b. Nūḥ ﷺ. It is said that Hūd is ʿĀbir b. Shālikh b. Sām b. Nūḥ. It is said: Hūd b. ʿAbd Allāh b. Rabāḥ b. al-Jārūd b. ʿĀd b. ʿAwṣ b. Iram b. Sām b. Nūḥ ﷺ. Ibn Jarīr mentioned it.

95. Tarikh (al-Tabari) 95No grade recorded

    أَمَّا عَادٌ فَهُوَ عَادُ بْنُ عُوضِ بْنِ إِرَمَ بْنِ سَامٍ بْنِ نُوحٍ، وَهُوَ عَادٌ الْأُولَى  وكَانُوا جَبَّارِينَ طِوَالَ الْقَامَةِ لَمْ يَكُنْ مِثْلُهُمْ وكَانُوا عَرَبَا يَسْكُنُونَ الْأَحْقَافَ، وَهِيَ جِبَالُ الرَّمْلِ، وَكَانَتْ بِالْيَمَنِ مِنْ عُمَانَ وَحَضْرَمَوْتَ بِأَرْضٍ مُطِلَّةٍ عَلَى الْبَحْرِ يُقَالُ لَهَا: الشِّحْرُ، وَاسْمُ وَادِيهِمْ مُغِيثٌ، وَكَانُوا كَثِيرًا مَا يَسْكُنُونَ الْخِيَامَ ذَوَاتِ الْأَعْمِدَةِ الضِّخَامِ، كَمَا قَالَ تَعَالَى: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ إِرَمَ ذَاتِ الْعِمَادِ [ الْفَجْرِ: 6، 7 ]. أَيْ عَادَ إِرَمَ. وَهُمْ عَادٌ الْأُولَى، وَأَمَّا عَادٌ الثَّانِيَةُ فَمُتَأَخِّرَةٌ. وَأَمَّا عَادٌ الْأُولَى فَهُمْ عَادٌ إِرَمَ ذَاتِ الْعِمَادِ الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ [ الْفَجْرِ: 7 8 ]. أَيْ ; مِثْلُ الْقَبِيلَةِ. وَقِيلَ: مِثْلُ الْعَمَدِ. وَالصَّحِيحُ الْأَوَّلُ. وَمِنْ زَعْمٍ أَنَّ إِرَمَ مَدِينَةٌ تَدُورُ فِي الْأَرْضِ، فَتَارَةً فِي الشَّامِ، وَتَارَةً فِي الْيَمَنِ، وَتَارَةً فِي الْحِجَازِ، وَتَارَةً فِي غَيْرِهَا، فَقَدْ أَبْعَدَ النُّجْعَةَ. وَقَالَ مَا لَا دَلِيلَ عَلَيْهِ، وَلَا بُرْهَانَ يُعَوِّلُ عَلَيْهِ، وَلَا مُسْتَنَدَ يَرْكَنُ إِلَيْهِ، وَفِي صَحِيحِ ابْنِ حِبَّانَ، عَنْ أَبِي ذَرٍّ فِي حَدِيثِهِ الطَّوِيلِ فِي ذِكْرِ الْأَنْبِيَاءِ وَالْمُرْسَلِينَ قَالَ فِيهِ:. مِنْهُمْ أَرْبَعَةٌ مِنَ الْعَرَبِ ; هُودٌ، وَصَالِحٌ، وَشُعَيْبٌ، وَنَبِيُّكَ يَا أَبَا ذَرٍّ. وَيُقَالُ: إِنَّ هُودًا عَلَيْهِ السَّلَامُ أَوَّلُ مَنْ تَكَلَّمَ بِالْعَرَبِيَّةِ. وَزَعَمَ وَهْبُ بْنُ مُنَبِّهٍ أَنَّ أَبَاهُ أَوَّلُ مَنْ تَكَلَّمَ بِهَا. وَقَالَ غَيْرُهُ أَوَّلُ مَنْ تَكَلَّمَ بِهَا نُوحٌ. وَقِيلَ آدَمُ وَهُوَ الْأَشْبَهُ. وَقِيلَ: غَيْرُ ذَلِكَ، وَاللَّهُ أَعْلَمُ. العرب العاربة وَيُقَالُ لِلْعَرَبِ الَّذِينَ كَانُوا قَبْلَ إِسْمَاعِيلَ عَلَيْهِ السَّلَامُ: الْعَرَبُ الْعَارِبَةُ. وَهُمْ قَبَائِلُ كَثِيرَةٌ مِنْهُمْ ; عَادٌ، وَثَمُودُ، وَجُرْهُمُ، وَطَسْمٌ، وَجَدِيسُ، وَأَمِيمُ، وَمَدْيَنُ، وَعِمْلَاقُ، وَعَبِيلٌ، وَجَاسِمٌ، وَقَحْطَانُ، وَبَنُو يَقْطُنَ، وَغَيْرُهُمْ. وَأَمَّا الْعَرَبُ الْمُسْتَعْرِبَةُ فَهُمْ مِنْ وَلَدِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ، وَكَانَ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ أَوَّلَ مَنْ تَكَلَّمَ بِالْعَرَبِيَّةِ الْفَصِيحَةِ الْبَلِيغَةِ، وَكَانَ قَدْ أَخَذَ كَلَامَ الْعَرَبِ مِنْ جُرْهُمَ الَّذِينَ نَزَلُوا عِنْدَ أُمِّهِ هَاجَرَ بِالْحَرَمِ، وَلَكِنْ أَنْطَقَهُ اللَّهُ بِهَا فِي غَايَةِ الْفَصَاحَةِ وَالْبَيَانِ، وَكَذَلِكَ كَانَ يَتَلَفَّظُ بِهَا رَسُولُ اللَّهِ ﷺ.

    ✧ As for ʿĀd, he is ʿĀd b. ʿŪḍ b. Iram b. Sām b. Nūḥ, and he is the first ʿĀd. They were tyrants, tall in stature, whose like had never existed. They were Arabs dwelling in al-Aḥqāf, which are mountains of sand, and this was in Yemen, from ʿUmān and Ḥaḍramawt, in a land overlooking the sea called al-Shiḥr, and the name of their valley was Mughīth. They often dwelt in tents with massive pillars, as the Most High said: “Did you not see how your Lord dealt with ʿĀd, Iram of the pillars?” [al-Fajr: 6, 7], meaning ʿĀd of Iram. They are the first ʿĀd, while the second ʿĀd are later. As for the first ʿĀd, they are ʿĀd of Iram with the pillars, the like of which was never created in the lands [al-Fajr: 7–8], meaning: like the tribe. It is also said: like the pillars. The correct view is the first. As for the claim that Iram is a city that moves through the earth, sometimes in Syria, sometimes in Yemen, sometimes in the Hijaz, and sometimes elsewhere, he has strayed far from the truth. He has said what has no evidence, no proof to rely upon, and no authority to lean upon. In the Ṣaḥīḥ of Ibn Ḥibbān, from Abū Dharr in his long hadith mentioning the prophets and messengers, he said in it: “... among them four were Arabs: Hūd, Ṣāliḥ, Shuʿayb, and your prophet, O Abū Dharr.” It is said that Hūd ﷺ was the first to speak Arabic. Wahb b. Munabbih claimed that his father was the first to speak it. Others said the first to speak it was Nūḥ. It is also said: Adam, and this is more likely. Others say otherwise, and God knows best. The Pure Arabs: The Arabs who were before Ismāʿīl ﷺ are called al-ʿArab al-ʿĀribah (the pure Arabs). They are many tribes, among them: ʿĀd, Thamūd, Jurhum, Ṭasm, Jadīs, Amīm, Madyan, ʿImlāq, ʿAbīl, Jāsim, Qaḥṭān, Banū Yaqṭun, and others. As for the Arabized Arabs (al-ʿArab al-Mustaʿribah), they are from the descendants of Ismāʿīl b. Ibrāhīm al-Khalīl. Ismāʿīl b. Ibrāhīm (peace be upon them both) was the first to speak the clear, eloquent Arabic, having taken the speech of the Arabs from Jurhum, who had settled near his mother Hājar at the sanctuary. But God made him speak it with the utmost eloquence and clarity, and likewise the Messenger of God ﷺ used to utter it.

96. Tarikh (al-Tabari) 96No grade recorded

    عَادًا وَهُمْ عَادٌ الْأُولَى كَانُوا أَوَّلَ مَنْ عَبَدَ الْأَصْنَامَ بَعْدَ الطُّوفَانِ، وَكَانَ أَصْنَامُهُمْ ثَلَاثَةً، صَدٌّ، وَصُمُودٌ، وَهِرَا. وقيل يُقَالُ لِأَحَدِهَا ضُرَا، وَلِلْآخَرِ ضَمُورُ، وَلِلثَّالِثِ الْهَبَا، وَذَلِكَ بَيِّنٌ فِي قَوْلِهِ لَهُمْ: وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً [ الْأَعْرَافِ: 69 ]. أَيْ ; جَعَلَهُمْ أَشَدَّ أَهْلِ زَمَانِهِمْ فِي الْخِلْقَةِ وَالشِّدَّةِ وَالْبَطْشِ. وَقَالَ فِي الْمُؤْمِنُونَ: ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ [ الْمُؤْمِنُونَ: 31 ]. وَهُمْ قَوْمُ هُودٍ عَلَى الصَّحِيحِ. وَزَعَمَ آخَرُونَ: أَنَّهُمْ ثَمُودُ. لِقَوْلِهِ: فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً [ الْمُؤْمِنُونَ: 41 ]. قَالُوا: وَقَوْمُ صَالِحٍ هَمُ الَّذِينَ أُهْلِكُوا بِالصَّيْحَةِ وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ [ الْحَاقَّةِ: 6 ]. وَهَذَا الَّذِي قَالُوهُ لَا يَمْنَعُ مِنِ اجْتِمَاعِ الصَّيْحَةِ وَالرِّيحِ الْعَاتِيَةِ عَلَيْهِمْ، كَمَا سَيَأْتِي فِي قِصَّةِ أَهْلِ مَدْيَنَ أَصْحَابِ الْأَيْكَةِ، فَإِنَّهُ اجْتَمَعَ عَلَيْهِمْ أَنْوَاعٌ مِنَ الْعُقُوبَاتِ، ثُمَّ لَا خِلَافَ أَنَّ عَادًا قَبْلَ ثَمُودَ. وَالْمَقْصُودُ أَنَّ عَادًا كَانُوا عَرَبًا جُفَاةً كَافِرِينَ، عُتَاةً مُتَمَرِّدِينَ فِي عِبَادَةِ الْأَصْنَامِ.

    ✧ ʿĀd, and they are the first ʿĀd, were the first to worship idols after the Flood. Their idols were three: Ṣadd, Ṣamūd, and Hirā. It is also said one of them was called Ḍurā, the other Ḍamūr, and the third al-Habā. This is clear in His saying to them: “And remember when He made you successors after the people of Nūḥ and increased you in stature extensively” [al-Aʿrāf: 69], meaning He made them the strongest people of their time in build, might, and seizing. And He said in al-Muʾminūn: “Then We produced after them another generation” [al-Muʾminūn: 31], and they are the people of Hūd according to the correct view. Others claimed that they are Thamūd, because of His saying: “So the blast seized them in truth, and We made them as scum” [al-Muʾminūn: 41]. They said: The people of Ṣāliḥ are those who were destroyed by the blast, whereas ʿĀd were destroyed by a furious roaring wind [al-Ḥāqqah: 6]. What they said does not preclude the combination of the blast and the furious wind upon them, as will come in the story of the people of Madyan, the companions of al-Aykah, for types of punishments came together upon them. Then there is no disagreement that ʿĀd were before Thamūd. The point is that ʿĀd were coarse Arabs, disbelievers, insolent, and rebellious in idol worship.

97. Tarikh (al-Tabari) 97No grade recorded

    إِنَّ قَوْمَ عَادٍ لَمَّا تَجَبَّرُوا وَعَتَوْا وَعَبَدُوا الْأَوْثَانَ أَرْسَلَ اللَّهُ فِيهِمْ هُودًا رَجُلًا مِنْهُمْ يَدْعُوهُمْ إِلَى اللَّهِ، وَإِلَى إِفْرَادِهِ بِالْعِبَادَةِ، وَالْإِخْلَاصِ لَهُ، فَكَذَّبُوهُ وَخَالَفُوهُ وَتَنَقَّصُوهُ فَأَخَذَهُمُ اللَّهُ أَخْذَ عَزِيزٍ مُقْتَدِرٍ، فَلَمَّا أَمَرَهُمْ بِعِبَادَةِ اللَّهِ، وَرَغَّبَهُمْ فِي طَاعَتِهِ وَاسْتِغْفَارِهِ، وَوَعَدَهُمْ عَلَى ذَلِكَ خَيْرَ الدُّنْيَا وَالْآخِرَةِ، وَتَوَعَّدَهُمْ عَلَى مُخَالَفَةِ ذَلِكَ عُقُوبَةَ الدُّنْيَا وَالْآخِرَةِ: قَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ [ الْأَعْرَافِ 66 ]. أَيْ ; هَذَا الْأَمْرُ الَّذِي تَدْعُونَا إِلَيْهِ سَفَهٌ بِالنِّسْبَةِ إِلَى مَا نَحْنُ عَلَيْهِ مِنْ عِبَادَةِ هَذِهِ الْأَصْنَامِ الَّتِي يُرْتَجَى مِنْهَا النَّصْرُ وَالرِّزْقُ، وَمَعَ هَذَا نَظُنُّ أَنَّكَ تَكْذِبُ فِي دَعْوَاكَ أَنَّ اللَّهَ أَرْسَلَكَ. قَالَ يَا قَوْمِ لَيْسَ بِي سَفَاهَةٌ وَلَكِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ [ الْأَعْرَافِ: 67 ]. أَيْ ; لَيْسَ الْأَمْرُ كَمَا تَظُنُّونَ، وَلَا مَا تَعْتَقِدُونَ أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنَا لَكُمْ نَاصِحٌ أَمِينٌ [ الْأَعْرَافِ: 68 ]. وَالْبَلَاغُ يَسْتَلْزِمُ عَدَمَ الْكَذِبِ فِي أَصْلِ الْمُبَلِّغِ، وَعَدَمَ الزِّيَادَةِ فِيهِ وَالنَّقْصِ مِنْهُ، وَيَسْتَلْزِمُ إِبْلَاغَهُ بِعِبَارَةٍ فَصِيحَةٍ وَجِيزَةٍ جَامِعَةٍ مَانِعَةٍ، لَا لَبْسَ فِيهَا وَلَا اخْتِلَافَ وَلَا اضْطِرَابَ، وَهُوَ مَعَ هَذَا الْبَلَاغِ عَلَى هَذِهِ الصِّفَةِ فِي غَايَةِ النُّصْحِ لِقَوْمِهِ، وَالشَّفَقَةِ عَلَيْهِمْ وَالْحِرْصِ عَلَى هِدَايَتِهِمْ، لَا يَبْتَغِي مِنْهُمْ أَجْرًا، وَلَا يَطْلُبُ مِنْهُمْ جُعْلًا، بَلْ هُوَ مُخْلِصٌ لِلَّهِ عَزَّ وَجَلَّ فِي الدَّعْوَةِ إِلَيْهِ، وَالنُّصْحِ لِخَلْقِهِ لَا يَطْلُبُ أَجْرَهُ إِلَّا مِنَ الَّذِي أَرْسَلَهُ فَإِنَّ خَيْرَ الدُّنْيَا وَالْآخِرَةِ كُلَّهُ فِي يَدَيْهِ، وَأَمْرُهُ إِلَيْهِ، وَلِهَذَا قَالَ: يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَفَلَا تَعْقِلُونَ [ هُودٍ: 51 ]. أَيْ ; مَا لَكُمْ عَقْلٌ تُمَيِّزُونَ بِهِ وَتَفْهَمُونَ أَنِّي أَدْعُوكُمْ إِلَى الْحَقِّ الْمُبِينِ الَّذِي تَشْهَدُ بِهِ فِطَرُكُمُ الَّتِي خُلِقْتُمْ عَلَيْهَا، وَهُوَ دِينُ الْحَقِّ الَّذِي بَعَثَ اللَّهُ بِهِ نُوحًا، وَأَهْلَكَ مَنْ خَالَفَهُ مِنَ الْخَلْقِ، وَهَا أَنَا أَدْعُوكُمْ إِلَيْهِ، وَلَا أَسْأَلُكُمْ أَجْرًا عَلَيْهِ، بَلْ أَبْتَغِي ذَلِكَ عِنْدَ اللَّهِ مَالِكُ الضُّرِّ وَالنَّفْعِ، وَلِهَذَا قَالَ مُؤْمِنُ يس: اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ [ يس: 21 - 22 ]. وَقَالَ قَوْمُ هُودٍ لَهُ فِيمَا قَالُوا: يَا هُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِي آلِهَتِنَا عَنْ قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ إِنْ نَقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ. [ هُودٍ: 53 ]. يَقُولُونَ: مَا جِئْتَنَا بِخَارِقٍ يَشْهَدُ لَكَ بِصِدْقِ مَا جِئْتَ بِهِ. وَمَا نَحْنُ بِالَّذِينِ نَتْرُكُ عِبَادَةَ أَصْنَامِنَا عَنْ مُجَرَّدِ قَوْلِكَ بِلَا دَلِيلٍ أَقَمْتَهُ، وَلَا بُرْهَانٍ نَصَبْتَهُ، وَمَا نَظُنُّ إِلَّا أَنَّكَ مَجْنُونٌ فِيمَا تَزْعُمُهُ، وَعِنْدَنَا ; إِنَّمَا أَصَابَكَ هَذَا أَنَّ بَعْضَ آلِهَتِنَا غَضِبَ عَلَيْكَ فَأَصَابَكَ فِي عَقْلِكَ فَاعْتَرَاكَ جُنُونٌ بِسَبَبِ ذَلِكَ، وَهُوَ قَوْلُهُمْ: إِنْ نَقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ قَالَ إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ مِنْ دُونِهِ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنْظِرُونِ [ هُودٍ: 54 - 55 ]. وَهَذَا تَحَدٍّ مِنْهُ لَهُمْ، وَتَبَرُّؤٌ مِنْ آلِهَتِهِمْ، وَتَنَقُّصٌ مِنْهُ لَهَا، وَبَيَانُ أَنَّهَا لَا تَنْفَعُ شَيْئًا وَلَا تَضُرُّ، وَأَنَّهَا جَمَادٌ حُكْمُهَا حُكْمُهُ، وَفِعْلُهَا فِعْلُهُ، فَإِنْ كَانَتْ كَمَا تَزْعُمُونَ مِنْ أَنَّهَا تَنْصُرُ وَتَنْفَعُ وَتَضُرُّ، فَهَا أَنَا بَرِيءٌ مِنْهَا لَاعِنٌ لَهَا فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنْظِرُونِ. أَنْتُمْ وَهِيَ جَمِيعًا بِجَمِيعِ مَا يُمْكِنُكُمْ أَنْ تَصِلُوا إِلَيْهِ، وَتَقْدِرُوا عَلَيْهِ، وَلَا تُؤَخِّرُونِي سَاعَةً وَاحِدَةً، وَلَا طَرْفَةَ عَيْنٍ فَإِنِّي لَا أُبَالِي بِكُمْ، وَلَا أُفَكِّرُ فِيكُمْ، وَلَا أَنْظُرُ إِلَيْكُمْ إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ. أَيْ ; أَنَا مُتَوَكِّلٌ عَلَى اللَّهِ وَمُتَأَيِّدٌ بِهِ. وَوَاثِقٌ بِجَنَابِهِ الَّذِي لَا يَضِيعُ مَنْ لَاذَ بِهِ. وَاسْتَنَدَ إِلَيْهِ، فَلَسْتُ أُبَالِي مَخْلُوقًا سِوَاهُ، وَلَسْتُ أَتَوَكَّلُ إِلَّا عَلَيْهِ، وَلَا أَعْبُدُ إِلَّا إِيَّاهُ، وَهَذَا وَحْدَهُ بُرْهَانٌ قَاطِعٌ عَلَى أَنَّ هُودًا عَبْدُ اللَّهِ وَرَسُولُهُ، وَأَنَّهُمْ عَلَى جَهْلٍ وَضَلَالٍ فِي عِبَادَتِهِمْ غَيْرَ اللَّهِ ; لِأَنَّهُمْ لَمْ يَصِلُوا إِلَيْهِ بِسُوءٍ، وَلَا نَالُوا مِنْهُ مَكْرُوهًا، فَدَلَّ عَلَى صِدْقِهِ فِيمَا جَاءَهُمْ بِهِ وَبُطْلَانِ مَا هُمْ عَلَيْهِ، وَفَسَادِ مَا ذَهَبُوا إِلَيْهِ، وَهَذَا الدَّلِيلُ بِعَيْنِهِ قَدِ اسْتَدَلَّ بِهِ نُوحٌ عَلَيْهِ السَّلَامُ قَبْلَهُ فِي قَوْلِهِ: يَا قَوْمِ إِنْ كَانَ كَبُرَ عَلَيْكُمْ مَقَامِي وَتَذْكِيرِي بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَلَا تُنْظِرُونِ [ يُونُسَ: 71 ]. وَهَكَذَا قَالَ الْخَلِيلُ عَلَيْهِ السَّلَامُ: وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَنْ يَشَاءَ رَبِّي شَيْئًا وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْمًا أَفَلَا تَتَذَكَّرُونَ وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُمْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ إِنْ كُنْتُمْ تَعْلَمُونَ الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ [ الْأَنْعَامِ: 80 - 83 ]. استعباد قوم هود أن يبعث الله بشرا رسولا وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ [ الْمُؤْمِنُونَ: 33 - 35 ]. اسْتَبْعَدُوا أَنْ يَبْعَثَ اللَّهُ رَسُولًا بَشَرِيًّا، وَهَذِهِ الشُّبْهَةُ أَدْلَى بِهَا كَثِيرٌ مِنْ جَهَلَةِ الْكَفَرَةِ قَدِيمًا وَحَدِيثًا، كَمَا قَالَ تَعَالَى: أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ [ يُونُسَ: 2 ]. وَقَالَ تَعَالَى: وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَى إِلَّا أَنْ قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَسُولًا قُلْ لَوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِمْ مِنَ السَّمَاءِ مَلَكًا رَسُولًا [ الْإِسْرَاءِ: 94 - 95 ]. وَلِهَذَا قَالَ لَهُمْ هُودٌ عَلَيْهِ السَّلَامُ: أَوَعَجِبْتُمْ أَنْ جَاءَكُمْ ذِكْرٌ مِنْ رَبِّكُمْ عَلَى رَجُلٍ مِنْكُمْ لِيُنْذِرَكُمْ. أَيْ ; لَيْسَ هَذَا بِعَجِيبٍ فَإِنَّ اللَّهَ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ. وَقَوْلُهُ: أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَى عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ [ الْمُؤْمِنُونَ: 35 - 39 ]. اسْتَبْعَدُوا الْمَعَادَ وَأَنْكَرُوا قِيَامَ الْأَجْسَادِ بَعْدَ صَيْرُورَتِهَا تُرَابًا وَعِظَامًا، وَقَالُوا: هَيْهَاتَ هَيْهَاتَ. أَيْ ; بَعِيدٌ بَعِيدٌ هَذَا الْوَعْدُ إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ. أَيْ ; يَمُوتُ قَوْمٌ وَيَحْيَا آخَرُونَ. وَهَذَا هُوَ اعْتِقَادُ الدَّهْرِيَّةِ، كَمَا يَقُولُ بَعْضُ الْجَهَلَةِ مِنَ الزَّنَادِقَةِ: أَرْحَامٌ تَدْفَعُ، وَأَرْضٌ تَبْلَعُ. وَأَمَّا الدُّورِيَّةُ فَهُمُ الَّذِينَ يَعْتَقِدُونَ أَنَّهُمْ يَعُودُونَ إِلَى هَذِهِ الدَّارِ بَعْدَ كُلِّ سِتَّةٍ وَثَلَاثِينَ أَلْفَ سَنَةٍ. وَهَذَا كُلُّهُ كَذِبٌ، وَكُفْرٌ وَجَهْلٌ وَضَلَالٌ، وَأَقْوَالٌ بَاطِلَةٌ، وَخَيَالٌ فَاسِدٌ بِلَا بُرْهَانٍ، وَلَا دَلِيلٍ يَسْتَمِيلُ عَقْلَ الْفَجَرَةِ الْكَفَرَةِ مِنْ بَنِي آدَمَ الَّذِينَ لَا يَعْقِلُونَ وَلَا يَهْتَدُونَ، كَمَا قَالَ تَعَالَى: وَلِتَصْغَى إِلَيْهِ أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا مَا هُمْ مُقْتَرِفُونَ [ الْأَنْعَامِ: 113 ]. وَقَالَ لَهُمْ فِيمَا وَعَظَهُمْ بِهِ: أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ. يَقُولُ لَهُمْ: أَتَبْنُونَ بِكُلِّ مَكَانٍ مُرْتَفِعٍ بَنَاءً عَظِيمًا هَائِلًا كَالْقُصُورِ، وَنَحْوِهَا تَعْبَثُونَ بِبِنَائِهَا ; لِأَنَّهُ لَا حَاجَةَ لَكُمْ فِيهِ، وَمَا ذَاكَ إِلَّا لِأَنَّهُمْ كَانُوا يَسْكُنُونَ الْخِيَامَ، كَمَا قَالَ تَعَالَى: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ إِرَمَ ذَاتِ الْعِمَادِ الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ. فَعَادُ إِرَمَ هُمْ عَادٌ الْأُولَى الَّذِينَ كَانُوا يَسْكُنُونَ الْأَعْمِدَةَ الَّتِي تَحْمِلُ الْخِيَامَ. وَمَنْ زَعَمَ أَنَّ إِرَمَ مَدِينَةٌ مِنْ ذَهَبٍ وَفِضَّةٍ، وَهِيَ تَتَنَقَّلُ فِي الْبِلَادِ فَقَدْ غَلِطَ وَأَخْطَأَ. وَقَالَ مَا لَا دَلِيلَ عَلَيْهِ. وَقَوْلُهُ: وَتَتَّخِذُونَ مَصَانِعَ. قِيلَ: هِيَ الْقُصُورُ. وَقِيلَ: بُرُوجُ الْحَمَامِ. وَقِيلَ: مَآخِذُ الْمَاءِ. لَعَلَّكُمْ تَخْلُدُونَ. أَيْ ; رَجَاءً مِنْكُمْ أَنْ تُعَمِّرُوا فِي هَذِهِ الدَّارِ أَعْمَارًا طَوِيلَةً وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَاتَّقُوا الَّذِي أَمَدَّكُمْ بِمَا تَعْلَمُونَ أَمَدَّكُمْ بِأَنْعَامٍ وَبَنِينَ وَجَنَّاتٍ وَعُيُونٍ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ. وَقَالُوا لَهُ فِيمَا قَالُوا: أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ وَنَذَرَ مَا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ. أَيْ ; أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ، وَنُخَالِفُ آبَاءَنَا وَأَسْلَافَنَا، وَمَا كَانُوا عَلَيْهِ فَإِنْ كُنْتَ صَادِقًا فِيمَا جِئْتَ بِهِ فَأْتِنَا بِمَا تَعِدُنَا مِنَ الْعَذَابِ وَالنَّكَالِ، فَإِنَّا لَا نُؤْمِنُ بِكَ وَلَا نَتْبَعُكَ وَلَا نُصَدِّقُكَ، كَمَا قَالُوا: سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِنَ الْوَاعِظِينَ إِنْ هَذَا إِلَّا خُلُقُ الْأَوَّلِينَ وَمَا نَحْنُ بِمُعَذَّبِينَ. أَمَّا عَلَى قِرَاءَةِ فَتْحِ الْخَاءِ فَالْمُرَادُ بِهِ اخْتِلَاقُ الْأَوَّلِينَ أَيْ ; أَنَّ هَذَا الَّذِي جِئْتَ بِهِ إِلَّا اخْتِلَاقٌ مِنْكَ، وَأَخَذْتَهُ مِنْ كُتُبِ الْأَوَّلِينَ هَكَذَا فَسَّرَهُ غَيْرُ وَاحِدٍ مِنَ الصَّحَابَةِ، وَالتَّابِعَيْنِ، وَأَمَّا عَلَى قِرَاءَةِ ضَمِّ الْخَاءِ وَاللَّامِ فَالْمُرَادُ بِهِ الدِّينُ أَيْ ; إِنْ هَذَا الدِّينَ الَّذِي نَحْنُ عَلَيْهِ إِلَّا دِينُ الْآبَاءِ وَالْأَجْدَادِ مِنْ أَسْلَافِنَا، وَلَنْ نَتَحَوَّلَ عَنْهُ وَلَا نَتَغَيَّرَ وَلَا نَزَالُ مُتَمَسِّكِينَ بِهِ. وَيُنَاسِبُ كِلَا الْقِرَاءَتَيْنِ الْأُولَى وَالثَّانِيَةِ قَوْلُهُمْ: وَمَا نَحْنُ بِمُعَذَّبِينَ. قَالَ: قَدْ وَقَعَ عَلَيْكُمْ مِنْ رَبِّكُمْ رِجْسٌ وَغَضَبٌ أَتُجَادِلُونَنِي فِي أَسْمَاءٍ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا نَزَّلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ. أَيْ ; قَدِ اسْتَحَقَّيْتُمْ بِهَذِهِ الْمَقَالَةِ الرِّجْسَ، وَالْغَضَبَ مِنَ اللَّهِ أَتُعَارِضُونَ عِبَادَةَ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ بِعِبَادَةِ أَصْنَامٍ أَنْتُمْ نَحَتُّمُوهَا، وَسَمَّيْتُمُوهَا آلِهَةً مِنْ تِلْقَاءِ أَنْفُسِكُمِ اصْطَلَحْتُمْ عَلَيْهَا أَنْتُمْ وَآبَاؤُكُمْ مَا نَزَّلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ. أَيْ ; لَمْ يُنَزِّلْ عَلَى مَا ذَهَبْتُمْ إِلَيْهِ دَلِيلًا وَلَا بُرْهَانًا، وَإِذَا أَبَيْتُمْ قَبُولَ الْحَقِّ وَتَمَادَيْتُمْ فِي الْبَاطِلِ، وَسَوَاءٌ عَلَيْكُمْ أَنْهَيْتُكُمْ عَمَّا أَنْتُمْ فِيهِ أَمْ لَا، فَانْتَظِرُوا الْآنَ عَذَابَ اللَّهِ الْوَاقِعَ بِكُمْ، وَبَأْسَهُ الَّذِي لَا يُرَدُّ، وَنَكَالَهُ الَّذِي لَا يُصَدُّ. وَقَالَ تَعَالَى: قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ. وَقَالَ تَعَالَى: قَالُوا أَجِئْتَنَا لِتَأْفِكَنَا عَنْ آلِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَأُبَلِّغُكُمْ مَا أُرْسِلْتُ بِهِ وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ

    ✧ When the people of ʿĀd became tyrannical and arrogant and worshipped idols, Allah sent among them Hūd, a man from among them, calling them to Allah, and to devote worship to Him alone, and to be sincere to Him. They rejected him, opposed him, and belittled him, so Allah seized them with the seizing of One Mighty and Powerful. When he commanded them to worship Allah, and encouraged them to obey Him and seek His forgiveness, and promised them for that the good of this world and the Hereafter, and threatened them for opposing that with the punishment of this world and the Hereafter: the notables who disbelieved from his people said, "Indeed we see you in foolishness" [al-Aʿrāf: 66]. That is; this matter to which you call us is foolishness relative to what we are upon of worshipping these idols from which victory and provision are hoped, and along with this we think that you lie in your claim that Allah sent you. He said, "O my people, there is no foolishness in me, but I am a messenger from the Lord of the worlds" [al-Aʿrāf: 67]. That is; the matter is not as you think, nor what you believe. I convey to you the messages of my Lord, and I am to you a sincere adviser, trustworthy [al-Aʿrāf: 68]. And conveying entails the absence of lying in the conveyor himself, and the absence of adding to it or subtracting from it, and entails conveying it in clear, concise, comprehensive, and precise wording, with no ambiguity, no contradiction, and no confusion. And he, along with this conveying upon this description, is in the utmost sincerity to his people, compassion for them, and eagerness for their guidance. He does not seek from them any reward, nor does he ask from them any payment. Rather, he is sincere to Allah, Mighty and Majestic, in calling to Him, and in advising His creation. He seeks his reward only from the One who sent him, for the good of this world and the Hereafter, all of it, is in His hands, and his affair is to Him. Thus he said, "O my people, I do not ask you for any reward for it. My reward is only upon the One who created me. Will you not then understand?" [Hūd: 51]. That is; have you no intellect by which you distinguish and understand that I call you to the clear truth to which your natural dispositions, upon which you were created, testify, and it is the religion of truth with which Allah sent Nūḥ, and destroyed whoever opposed it from creation. Here I am calling you to it, and I do not ask you for any reward for it. Rather, I seek that from Allah, the Owner of harm and benefit. Thus the believer of Yā Sīn said, "Follow those who do not ask you for reward, and they are rightly guided. And why should I not worship the One who created me, and to Him you will be returned?" [Yā Sīn: 21-22]. And the people of Hūd said to him in what they said, "O Hūd, you have not brought us clear evidence, and we are not going to leave our gods upon your word, and we are not believers in you. We only say that some of our gods have afflicted you with evil." [Hūd: 53]. They say: You have not brought us a miraculous sign that testifies to the truth of what you came with. And we are not those who will abandon the worship of our idols merely upon your word without evidence you establish or proof you set up. We think you are only insane in what you claim, and in our view, this has befallen you only because some of our gods became angry with you and struck you in your intellect, and insanity afflicted you because of that. That is their saying, "We only say that some of our gods have afflicted you with evil." He said, "Indeed I call Allah to witness, and bear witness that I am free from what you associate besides Him. So plot against me, all of you, then do not give me respite" [Hūd: 54-55]. This is a challenge from him to them, and a declaration of innocence from their gods, and disparagement of them, and a statement that they neither benefit nor harm anything, and that they are inanimate, their ruling is like his ruling, and their act is like his act. If they are as you claim, that they help, benefit, and harm, then here I am, free from them, cursing them, so plot against me, all of you, then do not give me respite. You and they together, with everything you can reach and have power over, and do not delay me a single hour, nor the blink of an eye, for I do not care about you, nor think about you, nor look at you. Indeed, I have put my trust in Allah, my Lord and your Lord. There is no creature but He holds its forelock. Indeed my Lord is on a straight path. That is; I trust in Allah and am supported by Him, and I rely on His protection, which does not lose whoever takes refuge in Him and leans upon Him. I care not for any creature other than Him, and I trust not except in Him, and I worship not except Him. This alone is decisive proof that Hūd is the servant of Allah and His messenger, and that they are upon ignorance and misguidance in their worship of other than Allah, because they did not reach him with any harm, nor did they attain any disliked thing from him. That proves his truthfulness in what he came to them with, and the falsehood of what they are upon, and the corruption of what they went to. This very proof was used by Nūḥ ﷺ before him in his saying, "O my people, if my staying and my reminding you of the signs of Allah has become burdensome upon you, then upon Allah I have put my trust. So resolve your affair and your partners, then let not your affair be obscure to you, then carry out against me and do not give me respite" [Yūnus: 71]. And thus the Friend ﷺ said, "And I do not fear what you associate with Him, except that my Lord should will something. My Lord encompasses all things in knowledge. Will you not then remember? And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you know? Those who believe and do not mix their faith with wrongdoing, those will have security, and they are rightly guided. And that was Our argument which We gave Ibrāhīm against his people. We raise in degrees whom We will. Indeed your Lord is Wise, Knowing." [al-Anʿām: 80-83]. The people of Hūd found it improbable that Allah would send a human as a messenger. The notables from his people who disbelieved and denied the meeting of the Hereafter, and whom We gave luxury in the life of this world, said, "This is nothing but a human like you; he eats from what you eat from, and drinks from what you drink. And if you obey a human like you, then you are indeed losers. Does he promise you that when you die and become dust and bones, that you will be brought forth?" [al-Muʿminūn: 33-35]. They considered it improbable that Allah would send a human messenger. This doubt has been used by many ignorant disbelievers, ancient and modern, as Allah said, "Was it a wonder to people that We revealed to a man from among them, 'Warn the people'?" [Yūnus: 2]. And Allah said, "And nothing prevented people from believing when guidance came to them except that they said, 'Has Allah sent a human as a messenger?' Say, 'If there were on the earth angels walking in tranquility, We would have sent down to them from the sky an angel as a messenger'" [al-Isrāʾ: 94-95]. Thus Hūd ﷺ said to them, "Do you wonder that a reminder has come to you from your Lord upon a man from among you, to warn you?" That is; this is not strange, for Allah knows best where to place His message. And his saying, "Does he promise you that when you die and become dust and bones, that you will be brought forth? Far, far is what you are promised. There is nothing but our life of this world; we die and we live, and we are not going to be resurrected. He is nothing but a man who has fabricated a lie about Allah, and we are not believers in him" [al-Muʿminūn: 35-39]. They considered the resurrection improbable and denied the rising of bodies after they become dust and bones, and said, "Far, far." That is; far, far is this promise. "There is nothing but our life of this world; we die and we live, and we are not going to be resurrected." That is; some people die and others live. This is the belief of the Dahriyya, as some ignorant heretics say: wombs that push forth, and earth that swallows. As for the Dawriyya, they are those who believe that they return to this abode after every thirty-six thousand years. All of this is lies, disbelief, ignorance, misguidance, false statements, and corrupt imagination without proof or evidence, which attracts the intellects of the wicked disbelievers among the children of Adam who do not understand and are not guided. As Allah said, "And so that the hearts of those who do not believe in the Hereafter may incline to it, and be pleased with it, and so that they may commit what they are committing" [al-Anʿām: 113]. And he said to them in admonishing them: "Do you build on every high place a sign, amusing yourselves, and take for yourselves castles, perhaps you will live forever?" He says to them: Do you build on every elevated place a great, awe-inspiring building like palaces and the like, amusing yourselves in building it, because you have no need of it. That was only because they used to dwell in tents, as Allah said, "Have you not seen how your Lord dealt with ʿĀd, Iram of the pillars, the like of which was not created in the lands?" For ʿĀd Iram are the first ʿĀd, who used to dwell in pillars that supported the tents. Whoever claims that Iram is a city of gold and silver, and that it moves about in the lands, has erred and mistaken. He has said what has no proof. And His saying, "And take for yourselves castles." It is said: they are palaces. And it is said: pigeon towers. And it is said: water sources. "Perhaps you will live forever." That is; hoping that you may have long lives in this abode. "And when you strike, you strike as tyrants. So fear Allah and obey me. And fear the One who provided you with what you know. He provided you with cattle and sons, and gardens and springs. Indeed I fear for you the punishment of a great day." And they said to him in what they said, "Have you come to us that we should worship Allah alone and leave what our fathers worshipped? Then bring us what you promise us, if you are of the truthful." That is; have you come to us that we should worship Allah alone, and oppose our fathers and ancestors and what they were upon? If you are truthful in what you came with, then bring us what you promise of punishment and exemplary chastisement, for we do not believe in you, nor follow you, nor affirm you. As they said, "It is all the same to us whether you admonish or are not of the admonishers. This is nothing but the character of the ancients, and we are not going to be punished." As for the reading with fatḥ of the khāʾ, its meaning is the fabrication of the ancients; that is, that what you came with is nothing but your fabrication, taken from the books of the ancients. Thus more than one of the Companions and Successors interpreted it. As for the reading with ḍamm of the khāʾ and lām, its meaning is the religion; that is, this religion that we are upon is nothing but the religion of the fathers and grandfathers among our ancestors, and we will not turn away from it, nor change, and we will remain holding to it. Both readings, the first and the second, suit their saying, "And we are not going to be punished." He said, "Defilement and wrath from your Lord have fallen upon you. Do you dispute with me about names that you and your fathers have named, for which Allah has sent down no authority? Then wait, I am with you among those who wait." That is; you have deserved by this statement defilement and wrath from Allah. Do you oppose the worship of Allah alone, with no partner, with the worship of idols that you carved and named gods from your own accord, upon which you and your fathers agreed, for which Allah sent down no authority. That is; He did not send down any evidence or proof for what you went to. If you refuse to accept the truth and persist in falsehood, and it is all the same to you whether I forbid you from what you are upon or not, then wait now for the punishment of Allah that will befall you, and His might that is not repelled, and His exemplary chastisement that is not turned aside. And Allah said, "He said, 'My Lord, help me because they have denied me.' He said, 'After a little while they will become regretful.' So the shout seized them in truth, and We made them scum. So away with the wrongdoing people." And Allah said, "They said, 'Have you come to us to turn us away from our gods? Then bring us what you promise us, if you are of the truthful.' He said, 'Knowledge is only with Allah, and I convey to you what I was sent with, but I see you are a people who are ignorant.' So when they saw it as a cloud advancing toward their valleys, they said, 'This is a cloud bringing us rain.' Rather, it is what you sought to hasten: a wind in which is a painful punishment, destroying everything by the command of its Lord. So they became such that nothing was seen except their dwellings. Thus do We recompense the criminal people."

98. Tarikh (al-Tabari) 98No grade recorded

    ذَكَرَ اللَّهُ تَعَالَى خَبَرَ إِهْلَاكِهِمْ فِي غَيْرِ مَا آيَةٍ، كَقَوْلِهِ: فَأَنْجَيْنَاهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِنَّا وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَمَا كَانُوا مُؤْمِنِينَ. وَكَقَوْلِهِ: وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَنَجَّيْنَاهُمْ مِنْ عَذَابٍ غَلِيظٍ وَتِلْكَ عَادٌ جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ وَأُتْبِعُوا فِي هَذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ أَلَا بُعْدًا لِعَادٍ قَوْمِ هُودٍ. وَكَقَوْلِهِ: فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ. وَقَالَ تَعَالَى: فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ. تفصيل هلاك قوم هود وَأَمَّا تَفْصِيلُ إِهْلَاكِهِمْ ; فَلَمَّا قَالَ تَعَالَى: فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ. كَانَ هَذَا أَوَّلَ مَا ابْتَدَأَهُمُ الْعَذَابُ أَنَّهُمْ كَانُوا مُمْحِلِينَ مُسْنِتِينَ فَطَلَبُوا السُّقْيَا، فَرَأَوْا عَارِضًا فِي السَّمَاءِ وَظَنُّوهُ سُقْيَا رَحْمَةٍ فَإِذَا هُوَ سُقْيَا عَذَابٍ، وَلِهَذَا قَالَ تَعَالَى: بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ. أَيْ ; مِنْ وُقُوعِ الْعَذَابِ. وَهُوَ قَوْلُهُمْ: فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ. وَمِثْلُهَا فِي الْأَعْرَافِ. وَقَدْ ذَكَرَ الْمُفَسِّرُونَ وَغَيْرُهُمْ هَاهُنَا الْخَبَرَ. الَّذِي ذَكَرَهُ الْإِمَامُ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ قَالَ: فَلَمَّا أَبَوْا إِلَّا الْكُفْرَ بِاللَّهِ عَزَّ وَجَلَّ أُمْسِكَ عَنْهُمُ الْمَطَرُ ثَلَاثَ سِنِينَ حَتَّى جَهَدَهُمْ ذَلِكَ. قَالَ: وَكَانَ النَّاسُ إِذَا جَهَدَهُمْ أَمْرٌ فِي ذَلِكَ الزَّمَانِ فَطَلَبُوا مِنَ اللَّهِ الْفَرَجَ مِنْهُ إِنَّمَا يَطْلُبُونَهُ بِحَرَمِهِ وَمَكَانِ بَيْتِهِ. وَكَانَ مَعْرُوفًا عِنْدَ أَهْلِ ذَلِكَ الزَّمَانِ، وَبِهِ الْعَمَالِيقُ مُقِيمُونَ وَهُمْ مِنْ سُلَالَةِ عِمْلِيقَ بْنِ لَاوَذَ بْنِ سَامِ بْنِ نُوحٍ، وَكَانَ سَيِّدُهُمْ إِذْ ذَاكَ رَجُلًا يُقَالُ لَهُ مُعَاوِيَةُ بْنُ بَكْرٍ، وَكَانَتْ أُمُّهُ مِنْ قَوْمِ عَادٍ، وَاسْمُهَا: جَلْهَدَةُ ابْنَةُ الْخَيْبَرِيِّ. قَالَ: فَبَعَثَ عَادٌ وَفْدًا قَرِيبًا مِنْ سَبْعِينَ رَجُلًا لِيَسْتَقُوا لَهُمْ عِنْدَ الْحَرَمِ، فَمَرُّوا بِمُعَاوِيَةَ بْنِ بَكْرٍ بِظَاهِرِ مَكَّةَ فَنَزَلُوا عَلَيْهِ فَأَقَامُوا عِنْدَهُ شَهْرًا يَشْرَبُونَ الْخَمْرَ تُغَنِّيهِمُ الْجَرَدَاتَانِ قَيْنَتَانِ لِمُعَاوِيَةَ وَكَانُوا قَدْ وَصَلُوا إِلَيْهِ فِي شَهْرٍ، فَلَمَّا طَالَ مُقَامُهُمْ عِنْدَهُ، وَأَخَذَتْهُ شَفَقَةٌ عَلَى قَوْمِهِ، وَاسْتَحْيَا مِنْهُمْ أَنْ يَأْمُرَهُمْ بِالِانْصِرَافِ، عَمِلَ شِعْرًا يُعَرِّضُ لَهُمْ بِالِانْصِرَافِ، وَأَمَرَ الْقَيْنَتَيْنِ أَنْ تُغَنِّيَهُمْ بِهِ، فَقَالَ: أَلَّا يَا قَيْلُ وَيْحَكَ قُمْ فَهَيْنِمْ لَعَلَّ اَللَّهَ يُصْبِحُنَا غَمَامًا     فَيَسْقِي أَرْضَ عَادٍ إِنَّ عَادًا قَدَ أمْسَوْا لَا يُبِينُونَ اَلْكَلَامَا     مِنَ الْعَطَشِ اَلشَّدِيدِ فَلَيْسَ نَرْجُو بِهِ اَلشَّيْخَ اَلْكَبِيرَ وَلَا اَلْغُلَامَا     وَقَدْ كَانَتْ نِسَاؤُهُمْ بِخَيْرٍ فَقَدْ أَمْسَتْ نِسَاؤُهُمْ عِيَامًا     وَإِنَّ اَلْوَحْشَ يَأْتِيهِمْ جِهَارًا وَلَا يَخْشَى لِعَادِيٍّ سِهَامًا     وَأَنْتُمْ هَاهُنَا فِيمَا اِشْتَهَيْتُمْ نَهَارَكُمْ وَلَيْلَكُمُ اِلتَّمَامَا     فَقُبِّحَ وَفْدُكُمْ مِنْ وَفْدِ قَوْمٍ وَلَا لُقُّوا اَلتَّحِيَّةَ وَالسَّلَامَا قَالَ: فَعِنْدَ ذَلِكَ تَنَبَّهَ الْقَوْمُ لِمَا جَاءُوا لَهُ، فَنَهَضُوا إِلَى الْحَرَمِ وَدَعَوْا لِقَوْمِهِمْ فَدَعَا دَاعِيهِمْ، وَهُوَ قَيْلُ بْنُ عِتْرٍ فَأَنْشَأَ اللَّهُ سَحَّابَاتٍ ثَلَاثًا ; بَيْضَاءَ، وَحَمْرَاءَ، وَسَوْدَاءَ. ثُمَّ نَادَاهُ مُنَادٍ مِنَ السَّمَاءِ: اخْتَرْ لِنَفْسِكَ وَلِقَوْمِكَ مِنْ هَذَا السَّحَابِ. فَقَالَ: اخْتَرْتُ السَّحَابَةَ السَّوْدَاءَ فَإِنَّهَا أَكْثَرُ السَّحَابِ مَاءً. فَنَادَاهُ مُنَادٍ: اخْتَرْتَ رَمَادًا رِمْدَدًا لَا تُبْقِي مِنْ عَادٍ أَحَدًا لَا وَالِدًا تَتْرُكُ وَلَا وَلَدًا، إِلَّا جَعَلَتْهُ هَمِدَا، إِلَّا بَنِي اللَّوْذِيَّةِ الْمُهْدَا. قَالَ: وَهُوَ بَطْنٌ مِنْ عَادٍ كَانُوا مُقِيمِينَ بِمَكَّةَ فَلَمْ يُصِبْهُمْ مَا أَصَابَ قَوْمَهُمْ. قَالَ: وَمَنْ بَقِيَ مِنْ أَنْسَابِهِمْ وَأَعْقَابِهِمْ هُمْ عَادٌ الْآخِرَةُ. قَالَ: وَسَاقَ اللَّهُ السَّحَابَةَ السَّوْدَاءَ الَّتِي اخْتَارَهَا. قَيْلُ بْنُ عِتْرٍ بِمَا فِيهَا مِنَ النِّقْمَةِ إِلَى عَادٍ حَتَّى تَخَرَّجَ عَلَيْهِمْ مِنْ وَادٍ يُقَالُ لَهُ: الْمُغِيثُ، فَلَمَّا رَأَوْهَا اسْتَبْشَرُوا، وَقَالُوا: هَذَا عَارِضٌ مُمْطِرُنَا. فَيَقُولُ تَعَالَى: بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا. أَيْ ; كُلَّ شَيْءٍ أُمِرَتْ بِهِ فَكَانَ أَوَّلُ مَنْ أَبْصَرَ مَا فِيهَا وَعَرَفَ أَنَّهَا رِيحٌ فِيمَا يَذْكُرُونَ امْرَأَةً مِنْ عَادٍ يُقَالُ لَهَا: مَهْدٌ، فَلَمَّا تَبَيَّنَتْ مَا فِيهَا صَاحَتْ، ثُمَّ صَعِقَتْ، فَلَمَّا أَفَاقَتْ قَالُوا: مَا رَأَيْتِ يَا مَهْدُ ؟ قَالَتْ: رَأَيْتُ رِيحًا فِيهَا كَشُهُبِ النَّارِ، أَمَامَهَا رِجَالٌ يَقُودُونَهَا. فَلَمَّا خَرَجَتِ الرِّيحُ مِنَ الْوَادِي قَالَ سَبْعَةُ رَهْطٍ مِنْهُمْ، أَحَدُهُمُ الْخَلَجَانُ: تَعَالَوْا حَتَّى نَقُومَ عَلَى شَفِيرِ الْوَادِي فَنَرُدَّهَا. فَجَعَلَتِ الرِّيحُ تَدْخُلُ تَحْتَ الْوَاحِدِ مِنْهُمْ فَتَحْمِلُهُ فَتَدُقُّ عُنُقَهُ، وَبَقِيَ الْخَلَجَانُ فَمَالَ إِلَى الْجَبَلِ وَقَالَ: لَمْ يَبْقَ إِلَّا الْخَلَجَانُ نَفْسُهُ     يَا لَكَ مِنْ يَوْمٍ دَهَانِي أَمْسُهُ بِثَابِتِ الْوَطْءِ شَدِيدٍ وَطْسُهُ     لَوْ لَمْ يَجِئْنِي جِئْتُهُ أَجُسُّهُ فَقَالَ لَهُ هُودٌ: أَسْلِمْ تَسْلَمْ. فَقَالَ: وَمَا لِي ؟ قَالَ: الْجَنَّةُ. فَقَالَ: فَمَا هَؤُلَاءِ الَّذِينَ فِي السَّحَابِ كَأَنَّهُمُ الْبُخْتُ ؟ قَالَ: الْمَلَائِكَةُ. قَالَ: أَيُعِيذُنِي رَبُّكَ مِنْهُمْ إِنْ أَسْلَمْتُ ؟ قَالَ: هَلْ رَأَيْتَ مَلِكًا يُعِيذُ مَنْ جَنَّدَهُ ؟ قَالَ: لَوْ فَعَلَ مَا رَضِيتُ. ثُمَّ جَاءَتِ الرِّيحُ وَأَلْحَقَتْهُ بِأَصْحَابِهِ استمرار الريح سبع ليال وثمانية أيام متواصلة فَسَخَّرَهَا اللَّهُ عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا. وَالْحُسُومُ: الدَّائِمَةُ. فَلَمْ تَدَعْ مِنْ عَادٍ أَحَدًا إِلَّا هَلَكَ. قَالَ: وَاعْتَزَلَ هُودٌ عَلَيْهِ السَّلَامُ فِيمَا ذُكِرَ لِي فِي حَظِيرَةٍ هُوَ وَمَنْ مَعَهُ مِنَ الْمُؤْمِنِينَ، مَا يُصِيبُهُمْ إِلَّا مَا يَلِينُ عَلَيْهِمُ الْجُلُودُ، وَتَلْتَذُّ الْأَنْفُسُ، وَإِنَّهَا لِتَمُرُّ عَلَى عَادٍ بِالظَّعْنِ فِيمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ وَتَدْمَغُهُمْ بِالْحِجَارَةِ، وَذَكَرَ تَمَامَ الْقِصَّةِ. وَقَدْ رَوَى الْإِمَامُ أَحْمَدُ بسنده عن ابْنُ يَزِيدَ الْبَكْرِيُّ. قَالَ: خَرَجْتُ أَشْكُو الْعَلَاءَ بْنَ الْحَضْرَمِيِّ رَسُولَ اللَّهِ ﷺ فَمَرَرْتُ بِالرَّبَذَةِ فَإِذَا عَجُوزٌ مِنْ بَنِي تَمِيمٍ مُنْقَطِعٌ بِهَا، فَقَالَتْ لِي: يَا عَبْدَ اللَّهِ إِنَّ لِي إِلَى رَسُولِ اللَّهِ ﷺ حَاجَةً، فَهَلْ أَنْتَ مُبَلِّغِي إِلَيْهِ ؟ قَالَ: فَحَمَلْتُهَا فَأَتَيْتُ الْمَدِينَةَ فَإِذَا الْمَسْجِدُ غَاصٌّ بِأَهْلِهِ، وَإِذَا رَايَةٌ سَوْدَاءُ تَخْفِقُ، وَبِلَالٌ مُتَقَلِّدٌ السَّيْفَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ، فَقُلْتُ: مَا شَأْنُ النَّاسِ قَالُوا: يُرِيدُ أَنْ يَبْعَثَ عَمْرَو بْنَ الْعَاصِ وَجْهًا، قَالَ: فَجَلَسْتُ، قَالَ: فَدَخَلَ مَنْزِلَهُ أَوْ قَالَ: رَحْلَهُ، فَاسْتَأْذَنْتُ عَلَيْهِ، فَأَذِنَ لِي، فَدَخَلْتُ فَسَلَّمْتُ، فَقَالَ: هَلْ كَانَ بَيْنَكُمْ وَبَيْنَ بَنِي تَمِيمٍ شَيْءٌ. فَقُلْتُ: نَعَمْ. قَالَ: وَكَانَتْ لَنَا الدَّبْرَةُ عَلَيْهِمْ، وَمَرَرْتُ بِعَجُوزٍ مِنْ بَنِي تَمِيمٍ مُنْقَطِعٍ بِهَا، فَسَأَلَتْنِي أَنْ أَحْمِلَهَا إِلَيْكَ، وَهَا هِيَ بِالْبَابِ، فَأَذِنَ لَهَا فَدَخَلَتْ، فَقُلْتُ: يَا رَسُولَ اللَّهِ إِنْ رَأَيْتَ أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَ بَنِي تَمِيمٍ حَاجِزًا فَاجْعَلِ الدَّهْنَاءَ، فَحَمِيَتِ الْعَجُوزُ وَاسْتَوْفَزَتْ، وَقَالَتْ: يَا رَسُولَ اللَّهِ فَإِلَى أَيْنَ تَضْطَرُّ مُضَرَكَ ؟ قَالَ: قُلْتُ: إِنَّ مِثْلِي مَا قَالَ الْأَوَّلُ: مِعْزًى حَمَلَتْ حَتْفَهَا. حَمَلْتُ هَذِهِ وَلَا أَشْعُرُ أَنَّهَا كَانَتْ لِي خَصْمًا، أَعُوذُ بِاللَّهِ وَرَسُولِهِ أَنْ أَكُونَ كَوَافِدِ عَادٍ، قَالَ: هِيهِ وَمَا وَافِدُ عَادٍ ؟ وَهُوَ أَعْلَمُ بِالْحَدِيثِ مِنْهُ، وَلَكِنْ يَسْتَطْعِمُهُ، قُلْتُ: إِنَّ عَادًا قَحَطُوا، فَبَعَثُوا وَفْدًا لَهُمْ يُقَالُ لَهُ: قَيْلٌ فَمَرَّ بِمُعَاوِيَةَ بْنِ بَكْرٍ فَأَقَامَ عِنْدَهُ شَهْرًا يَسْقِيهِ الْخَمْرَ، وَتُغَنِّيهِ جَارِيَتَانِ يُقَالُ لَهُمَا: الْجَرَادَتَانِ، فَلَمَّا مَضَى الشَّهْرُ خَرَجَ إِلَى جِبَالِ تِهَامَةَ، فَقَالَ: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي لَمْ أَجِئْ إِلَى مَرِيضٍ فَأُدَاوِيَهُ، وَلَا إِلَى أَسِيرٍ فَأُفَادِيَهُ، اللَّهُمَّ اسْقِ عَادًا مَا كُنْتَ تَسْقِيهِ، فَمَرَّتْ بِهِ سَحَابَاتٌ سُودٌ، فَنُودِيَ مِنْهَا: اخْتَرْ. فَأَوْمَأَ إِلَى سَحَابَةٍ مِنْهَا سَوْدَاءَ. فَنُودِيَ مِنْهَا: خُذْهَا رَمَادًا رِمْدَدًا لَا تُبْقِي مِنْ عَادٍ أَحَدًا. قَالَ: فَمَا بَلَغَنِي أَنَّهُ بَعَثَ عَلَيْهِمْ مِنَ الرِّيحِ إِلَّا كَقَدْرِ مَا يَجْرِي فِي خَاتَمِي هَذَا مِنَ الرِّيحِ حَتَّى هَلَكُوا. قَالَ أَبُو وَائِلٍ: وَصَدَقَ وَكَانَتِ الْمَرْأَةُ وَالرَّجُلُ إِذَا بَعَثُوا وَفْدًا لَهُمْ، قَالُوا: لَا تَكُنْ كَوَافِدِ عَادٍ. وَقَدْ يَكُونُ هَذَا السِّيَاقُ لِإِهْلَاكِ عَادٍ الْآخِرَةِ فَإِنَّ فِيمَا ذَكَرَهُ ابْنُ إِسْحَاقَ، وَغَيْرُهُ ذِكْرًا لِمَكَّةَ، وَلَمْ تُبْنَ إِلَّا بَعْدَ إِبْرَاهِيمَ الْخَلِيلِ حِينَ أَسْكَنَ فِيهَا هَاجَرَ وَابْنَهُ إِسْمَاعِيلَ، فَنَزَلَتْ جُرْهُمٌ عِنْدَهُمْ، وَعَادٌ الْأُولَى قَبْلَ الْخَلِيلِ، وَفِيهِ ذِكْرُ مُعَاوِيَةَ بْنِ بَكْرٍ وَشِعْرُهُ، وَهُوَ مِنَ الشِّعْرِ الْمُتَأَخِّرِ عَنْ زَمَانِ عَادٍ الْأُولَى لَا يُشْبِهُ كَلَامَ الْمُتَقَدِّمِينَ. وَفِيهِ أَنَّ فِي تِلْكَ السَّحَابَةِ شَرَرُ نَارٍ، وَعَادٌ الْأَوْلَى إِنَّمَا أُهْلِكُوا بِرِيحٍ صَرْصَرٍ. وَقَدْ قَالَ ابْنُ مَسْعُودٍ، وَابْنُ عَبَّاسٍ، وَغَيْرُ وَاحِدٍ مِنْ أَئِمَّةِ التَّابِعِينَ: هِيَ الْبَارِدَةُ، وَالْعَاتِيَةُ الشَّدِيدَةُ الْهُبُوبِ سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا [ الْحَاقَّةِ: 7 ]. أَيْ ; كَوَامِلَ مُتَتَابِعَاتٍ. قِيلَ: كَانَ أَوَّلَهَا الْجُمُعَةُ. وَقِيلَ: الْأَرْبِعَاءُ. فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ [ الْحَاقَّةِ: 7 ]. شَبَّهَهُمْ بِأَعْجَازِ النَّخْلِ الَّتِي لَا رُءُوسَ لَهَا، وَذَلِكَ لِأَنَّ الرِّيحَ كَانَتْ تَجِيءُ إِلَى أَحَدِهِمْ فَتَحْمِلُهُ فَتَرْفَعُهُ فِي الْهَوَاءِ، ثُمَّ تُنَكِّسُهُ عَلَى أُمِّ رَأْسِهِ فَتَشْدَخُهُ، فَيَبْقَى جُثَّةً بِلَا رَأْسٍ، كَمَا قَالَ: إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ [ الْقَمَرِ: 19 ]. أَيْ ; فِي يَوْمِ نَحْسٍ عَلَيْهِمْ، مُسْتَمِرٌّ عَذَابُهُ عَلَيْهِمْ، تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ [ الْقَمَرِ: 20 ]. وَمَنْ قَالَ: إِنَّ الْيَوْمَ النَّحْسَ الْمُسْتَمِرَّ هُوَ يَوْمُ الْأَرْبِعَاءِ. وَتَشَاءَمَ بِهِ لِهَذَا الْفَهْمِ فَقَدْ أَخْطَأَ وَخَالَفَ الْقُرْآنَ، فَإِنَّهُ قَالَ فِي الْآيَةِ الْأُخْرَى: فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ [ فُصِّلَتْ: 16 ]. وَمَعْلُومٌ أَنَّهَا ثَمَانِيَةُ أَيَّامٍ مُتَتَابِعَاتٍ، فَلَوْ كَانَتْ نَحِسَاتٍ فِي أَنْفُسِهَا لَكَانَتْ جَمِيعُ الْأَيَّامِ السَّبْعَةِ الْمُنْدَرِجَةِ فِيهَا مَشْئُومَةً. وَهَذَا لَا يَقُولُهُ أَحَدٌ، وَإِنَّمَا الْمُرَادُ فِي أَيَّامٍ نَحِسَاتٍ أَيْ ; عَلَيْهِمْ. وَقَالَ تَعَالَى وَفِي عَادٍ: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ [ الذَّارِيَاتِ: 41 ]. أَيِ الَّتِي لَا تُنْتِجُ خَيْرًا فَإِنَّ الرِّيحَ الْمُفْرَدَةَ لَا تَنْثُرُ سَحَابًا وَلَا تُلَقِّحُ شَجَرًا، بَلْ هِيَ عَقِيمٌ لَا نَتِيجَةَ خَيْرٍ لَهَا، وَلِهَذَا قَالَ: مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ [ الذَّارِيَاتِ: 42 ]. أَيْ ; كَالشَّيْءِ الْبَالِي الْفَانِي الَّذِي لَا يُنْتَفَعُ بِهِ بِالْكُلِّيَّةِ. وَقَدْ ثَبَتَ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ شُعْبَةَ، عَنِ الْحَكَمِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ. وَأَمَّا قَوْلُهُ تَعَالَى: وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ [ الْأَحْقَافِ: 21 ]. فَالظَّاهِرُ أَنَّ عَادًا هَذِهِ هِيَ عَادٌ الْأُولَى فَإِنَّ سِيَاقَهَا شَبِيهٌ بِسِيَاقِ قَوْمِ هُودٍ، وَهُمُ الْأُولَى. وَيُحْتَمَلُ أَنْ يَكُونَ الْمَذْكُورُونَ فِي هَذِهِ الْقِصَّةِ هُمْ عَادٌ الثَّانِيَةُ. وَأَمَّا قَوْلُهُ: فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا [ الْأَحْقَافِ: 24 ]. فَإِنَّ عَادًا لَمَّا رَأَوْا هَذَا الْعَارِضَ، وَهُوَ النَّاشِئُ فِي الْجَوِّ كَالسَّحَابِ، ظَنُّوهُ سَحَابَ مَطَرٍ فَإِذَا هُوَ سَحَابُ عَذَابٍ، اعْتَقَدُوهُ رَحْمَةً فَإِذَا هُوَ نِقْمَةٌ، رَجَوْا فِيهِ الْخَيْرَ فَنَالُوا مِنْهُ غَايَةَ الشَّرِّ. قَالَ اللَّهُ تَعَالَى: بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ [ الْأَحْقَافِ: 24 ]. أَيْ ; مِنَ الْعَذَابِ، ثُمَّ فَسَّرَهُ بِقَوْلِهِ: رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ. [ الْأَحْقَافِ: 24 ]. يُحْتَمَلُ أَنَّ ذَلِكَ الْعَذَابَ هُوَ مَا أَصَابَهُمْ مِنَ الرِّيحِ الصَّرْصَرِ الْعَاتِيَةِ الْبَارِدَةِ الشَّدِيدَةِ الْهُبُوبِ الَّتِي اسْتَمَرَّتْ عَلَيْهِمْ سَبْعُ لَيَالٍ بِأَيَّامِهَا الثَّمَانِيَةِ، فَلَمْ تُبْقِ مِنْهُمْ أَحَدًا، بَلْ تَتَبَّعَتْهُمْ حَتَّى كَانَتْ تَدْخُلُ عَلَيْهِمْ كُهُوفَ الْجِبَالِ وَالْغِيرَانِ فَتَلُفُّهُمْ وَتُخْرِجُهُمْ وَتُهْلِكُهُمْ، وَتُدَمِّرُ عَلَيْهِمُ الْبُيُوتَ الْمُحْكَمَةَ، وَالْقُصُورَ الْمُشَيَّدَةَ فَكَمَا مُنُوا بِقُوَّتِهِمْ وَشِدَّتِهِمْ، وَقَالُوا: مَنْ أَشَدُّ مِنَّا قُوَّةً ؟ سَلَّطَ اللَّهُ الَّذِي هُوَ أَشَدُّ مِنْهُمْ قُوَّةً عَلَيْهِمْ مَا هُوَ أَشَدُّ مِنْهُمْ قُوَّةً، وَأَقْدَرُ عَلَيْهِمْ، وَهُوَ الرِّيحُ الْعَقِيمُ. وَيُحْتَمَلُ أَنَّ هَذِهِ الرِّيحَ أَثَارَتْ فِي آخِرِ الْأَمْرِ سَحَابَةً ظَنَّ مَنْ بَقِيَ مِنْهُمْ أَنَّهَا سَحَابَةٌ فِيهَا رَحْمَةٌ بِهِمْ، وَغِيَاثٌ لِمَنْ بَقِيَ مِنْهُمْ فَأَرْسَلَهَا اللَّهُ عَلَيْهِمْ شَرَرًا وَنَارًا، كَمَا ذَكَرَهُ غَيْرُ وَاحِدٍ. وَيَكُونُ هَذَا كَمَا أَصَابَ أَصْحَابَ الظُّلَّةِ مِنْ أَهْلِ مَدْيَنَ، وَجَمَعَ لَهُمْ بَيْنَ الرِّيحِ الْبَارِدَةِ، وَعَذَابِ النَّارِ، وَهُوَ أَشَدُّ مَا يَكُونُ مِنَ الْعَذَابِ بِالْأَشْيَاءِ الْمُخْتَلِفَةِ الْمُتَضَادَّةِ مَعَ الصَّيْحَةِ الَّتِي ذَكَرَهَا فِي سُورَةِ قَدْ أَفْلَحَ الْمُؤْمِنُونَ. وَاللَّهُ أَعْلَمُ. وعَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا فَتَحَ اللَّهُ عَلَى عَادٍ مِنَ الرِّيحِ الَّتِي أُهْلِكُوا بِهَا إِلَّا مِثْلَ مَوْضِعِ الْخَاتَمِ فَمَرَّتْ بِأَهْلِ الْبَادِيَةِ فَحَمَلَتْهُمْ وَمَوَاشِيَهُمْ وَأَمْوَالَهُمْ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَلَمَّا رَأَى ذَلِكَ أَهْلُ الْحَاضِرَةِ مِنْ عَادٍ الرِّيحَ وَمَا فِيهَا قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا. [ الْأَحْقَافِ: 24 ]. فَأَلْقَتْ أَهْلَ الْبَادِيَةِ وَمَوَاشِيَهُمْ عَلَى أَهْلِ الْحَاضِرَةِ. قَالَ: عَتَتْ عَلَى خَزَائِنِهَا حَتَّى خَرَجَتْ مِنْ خِلَالِ الْأَبْوَابِ. قُلْتُ: وَقَالَ غَيْرُهُ خَرَجَتْ بِغَيْرِ حِسَابٍ. وَظَاهِرُ الْآيَةِ أَنَّهُمْ رَأَوْا عَارِضًا، وَالْمَفْهُومُ مِنْهُ لُغَةً السَّحَابُ. كَمَا دَلَّ عَلَيْهِ حَدِيثُ الْحَارِثِ بْنِ حَسَّانَ الْبَكْرِيِّ إِنْ جَعَلْنَاهُ مُفَسِّرًا لِهَذِهِ الْقِصَّةِ، وَأَصْرَحُ مِنْهُ فِي ذَلِكَ مَا رَوَاهُ مُسْلِمٌ فِي صَحِيحِهِ بسنده عَنْ عَائِشَةَ ؓ قَالَتْ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا عَصَفَتِ الرِّيحُ، قَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا فِيهَا، وَخَيْرَ مَا أُرْسِلَتْ بِهِ. وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا، وَشَرِّ مَا أُرْسِلَتْ بِهِ. قَالَتْ: وَإِذَا تَخَيَّلَتِ السَّمَاءُ تَغَيَّرَ لَوْنُهُ وَخَرَجَ وَدَخَلَ وَأَقْبَلَ وَأَدْبَرَ، فَإِذَا أَمْطَرَتْ سُرِّيَ عَنْهُ، فَعَرَفَتْ ذَلِكَ عَائِشَةُ فَسَأَلَتْهُ، فَقَالَ: لَعَلَّهُ يَا عَائِشَةُ كَمَا قَالَ قَوْمُ عَادٍ: فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا. رَوَاهُ التِّرْمِذِيُّ، وَالنَّسَائِيُّ، وَابْنُ مَاجَهْ مِنْ حَدِيثِ ابْنِ جُرَيْجٍ.

    ✧ Allah the Exalted mentioned the news of their destruction in more than one verse, such as His saying: "So We saved him and those with him by mercy from Us, and We cut off the root of those who denied Our signs and were not believers." And such as His saying: "And when Our command came, We saved Hūd and those who believed with him by mercy from Us, and We saved them from a harsh punishment. And that was ʿĀd: they rejected the signs of their Lord, disobeyed His messengers, and followed the command of every obstinate tyrant. And they were pursued in this world with a curse, and on the Day of Resurrection. Verily, ʿĀd disbelieved in their Lord. Verily, away with ʿĀd, the people of Hūd!" And such as His saying: "So the shout seized them in truth, and We made them as foam. So away with the wrongdoing people." And He the Exalted said: "So they denied him, and We destroyed them. Verily in that is a sign, but most of them were not believers. And indeed your Lord—He is the Mighty, the Merciful." Detail of the destruction of the people of Hūd: As for the detail of their destruction, when He the Exalted said: "And when they saw it as a cloud approaching their valleys, they said, 'This is a cloud bringing us rain.' Rather, it is what you sought to hasten: a wind in which is a painful punishment." This was the first of how the punishment began for them. They had been suffering drought and barrenness and sought rain, so they saw a cloud in the sky and thought it was a rain of mercy, but it was a rain of punishment. For this reason He the Exalted said: "Rather, it is what you sought to hasten"—meaning, regarding the occurrence of the punishment—that which they said: "So bring us what you promise us, if you are among the truthful." And the like of it is in al-Aʿrāf. The commentators and others have mentioned here the report that Imām Muḥammad b. Isḥāq b. Yasār narrated. He said: When they refused anything but disbelief in Allah, Mighty and Majestic, rain was withheld from them for three years until that exhausted them. He said: In that time, when people were exhausted by something and sought relief from Allah, they would seek it only by His sanctuary and the site of His house. It was well known to the people of that time, and the ʿAmālīq were resident there; they are of the lineage of ʿImlīq b. Lāwadh b. Sām b. Nūḥ. Their chief at that time was a man called Muʿāwiyah b. Bakr, and his mother was from the people of ʿĀd; her name was Jalhadah daughter of al-Khaybarī. He said: ʿĀd sent a delegation of close to seventy men to seek rain for them at the sanctuary. They passed by Muʿāwiyah b. Bakr on the outskirts of Makkah and stopped with him. They stayed with him for a month drinking wine, while the two jarādāt—two singing-girls belonging to Muʿāwiyah—sang to them. They had reached him in a month. When their stay with him grew long, and he felt compassion for his people and was ashamed to order them to leave, he composed poetry hinting at their departure, and ordered the two singing-girls to sing it to them. He said: "Alas, O Qayl, woe to you! Rise and rouse—perhaps Allah will grant us clouds, To water the land of ʿĀd. For ʿĀd Have become unable to make out speech From the severe thirst. We no longer hope Through it for the old man or the boy. Their women had been in good state, But their women have become barren. The wild beasts come to them openly, And do not fear the arrows of any ʿĀdī. But you are here amid what you desire, Your whole day and your whole night. So ugly is your delegation among delegations of a people, And may they not receive greeting or peace." He said: At that the people were roused to what they had come for. They went to the sanctuary and prayed for their people. Their spokesman, Qayl b. ʿItr, prayed, and Allah brought forth three clouds: a white one, a red one, and a black one. Then a caller from the sky called to him: "Choose for yourself and for your people from these clouds." He said: "I choose the black cloud, for it is the cloud with the most water." Then a caller called to him: "You have chosen ashes, utterly destructive, leaving none of ʿĀd, neither father nor child, except that it makes them dust—except the Banū al-Lawdhiyyah, the protected." He said: They are a clan of ʿĀd who were resident in Makkah, and what struck their people did not strike them. He said: Those who remain of their lineages and descendants are the latter ʿĀd. He said: Allah drove the black cloud that Qayl b. ʿItr had chosen, with the vengeance in it, to ʿĀd until it emerged upon them from a valley called al-Mughīth. When they saw it, they rejoiced and said: "This is a cloud bringing us rain." So He the Exalted said: "Rather, it is what you sought to hasten: a wind in which is a painful punishment, destroying everything by the command of its Lord"—meaning, everything it was commanded against. The first to see what was in it and know that it was a wind, as they relate, was a woman of ʿĀd called Mahd. When she discerned what was in it, she screamed and then fainted. When she recovered, they said: "What did you see, O Mahd?" She said: "I saw a wind in which there were like sparks of fire, with men before it driving it." When the wind came out of the valley, seven men of them, one of whom was al-Khalajān, said: "Come, let us stand on the edge of the valley and turn it back." The wind began to enter under one of them and carry him off and break his neck. Al-Khalajān remained, and he leaned toward the mountain and said: "None remains but al-Khalajān himself. O what a day whose yesterday befell me! Firm of step, heavy of tread, Had it not come to me, I would have gone to feel it out." Hūd said to him: "Submit, and you will be safe." He said: "And what will I have?" He said: "Paradise." He said: "And who are these in the cloud like Bactrian camels?" He said: "The angels." He said: "Would your Lord protect me from them if I submitted?" He said: "Have you ever seen a king who protects one from his own troops?" He said: "If He did, I would not be satisfied." Then the wind came and joined him to his companions. The continuation of the wind for seven nights and eight days continuously: Allah subjected it against them for seven nights and eight days, ḥusūman—ḥusūm means continuous. It did not leave a single one of ʿĀd but that he perished. He said: Hūd ﷺ withdrew, as was mentioned to me, into an enclosure with the believers who were with him, nothing reaching them except what was gentle to their skins and pleasing to their souls. It passed over ʿĀd with the howdahs between the sky and the earth and struck them with stones. And he mentioned the rest of the story. Imām Aḥmad narrated with his chain from Ibn Yazīd al-Bakrī. He said: I went out to complain about al-ʿAlāʾ b. al-Ḥaḍramī, the Messenger of Allah's ﷺ agent, and passed by al-Rabadhah, where there was an old woman of Banū Tamīm cut off there. She said to me: "O servant of Allah, I have a need to the Messenger of Allah ﷺ; will you convey me to him?" He said: I carried her and came to Madinah, where the mosque was packed with its people, and a black banner was fluttering, and Bilāl was girded with a sword before the Messenger of Allah ﷺ. I said: "What is the matter with the people?" They said: "He intends to send ʿAmr b. al-ʿĀṣ in some direction." He said: I sat down. He said: Then he entered his dwelling—or he said: his saddle—and I asked permission to enter upon him, and he permitted me. I entered and greeted. He said: "Has anything happened between you and Banū Tamīm?" I said: "Yes." He said: And the defeat had been ours over them. "And I passed by an old woman of Banū Tamīm cut off there, and she asked me to carry her to you, and here she is at the door." He gave her permission, and she entered. I said: "O Messenger of Allah, if you see fit to place a barrier between us and Banū Tamīm, make it al-Dahnāʾ." The old woman became angry and sat up and said: "O Messenger of Allah, then to where will your Muḍar be driven?" He said: I said: "The likes of me is as the first said: 'A goat that carried its own death.' I carried this one not knowing that she would be an adversary to me. I seek refuge in Allah and His Messenger from being like the delegate of ʿĀd." He said: "Indeed! And what is the delegate of ʿĀd?"—though he knew the story better than him, but he wanted to draw it out. I said: "ʿĀd suffered drought and sent a delegate of theirs called Qayl. He passed by Muʿāwiyah b. Bakr and stayed with him for a month, giving him wine to drink while two slave-girls called the two jarādāt sang to him. When the month passed, he went out to the mountains of Tihāmah and said: 'O Allah, You know that I did not come to a sick person to treat him, nor to a captive to ransom him. O Allah, give ʿĀd to drink what You used to give it.' Black clouds passed by him, and a call came from them: 'Choose.' He gestured toward one black cloud among them, and a call came from it: 'Take it as ashes, utterly destructive, leaving none of ʿĀd.'" He said: It has not reached me that He sent upon them of wind except as much as would pass through this ring of mine of wind, until they perished. Abū Wāʾil said: And he spoke truth. When a man or woman sent a delegate of theirs, they would say: "Do not be like the delegate of ʿĀd." This account may be of the destruction of the latter ʿĀd, for in what Ibn Isḥāq and others mentioned there is mention of Makkah, and it was not built until after Abraham the Friend, when he settled Hagar and his son Ishmael there, and Jurhum descended among them. The first ʿĀd were before the Friend, and in it there is mention of Muʿāwiyah b. Bakr and his poetry, which is late poetry not resembling the speech of the ancients. In it, the cloud contained sparks of fire, but the first ʿĀd were destroyed only by a ṣarṣar wind. Ibn Masʿūd, Ibn ʿAbbās, and more than one of the imams of the tābiʿūn said: It was the cold one, and the ʿātiyah is the violently blowing one. "He subjected it against them for seven nights and eight days, ḥusūman" [al-Ḥāqqah: 7]—meaning complete and consecutive. It is said its first day was Friday, and it is said Wednesday. "And you see the people therein fallen down, as if they were hollow trunks of palm trees" [al-Ḥāqqah: 7]. He likened them to the trunks of palm trees that have no tops, because the wind would come to one of them, lift him up into the air, then overturn him on his head and shatter him, so he would remain a body without a head, as He said: "Verily, We sent upon them a ṣarṣar wind on a day of continuous calamity" [al-Qamar: 19]—meaning on a day of ill fortune for them, whose punishment continued upon them—"plucking out people as if they were uprooted trunks of palm trees" [al-Qamar: 20]. Whoever says that the continuous ill-fated day is Wednesday and takes ill omens from it because of this understanding has erred and contradicted the Quran, for He said in the other verse: "So We sent upon them a ṣarṣar wind in days of ill fortune" [Fuṣṣilat: 16]. It is known that they were eight consecutive days, so if they were ill-fated in themselves, all seven days included in them would be inauspicious, and no one says that. The meaning is only "in days of ill fortune"—that is, upon them. And He the Exalted said regarding ʿĀd: "When We sent upon them the barren wind" [al-Dhāriyāt: 41]—meaning the one that produces no good, for a single wind does not scatter clouds nor pollinate trees, but is barren with no good result. For this reason He said: "It left nothing that it came upon but made it like decayed remains" [al-Dhāriyāt: 42]—meaning like something worn out and perished that is of no use at all. It is established in the two Ṣaḥīḥs from the ḥadīth of Shuʿbah, from al-Ḥakam, from Mujāhid, from Ibn ʿAbbās, from the Messenger of Allah ﷺ that he said: "I was aided by the east wind, and ʿĀd were destroyed by the west wind." As for His saying, the Exalted: "And remember the brother of ʿĀd, when he warned his people at al-Aḥqāf—and warners had passed away before him and after him—'Do not worship except Allah. Verily I fear for you the punishment of a great day'" [al-Aḥqāf: 21]. The apparent meaning is that this ʿĀd is the first ʿĀd, for its context is similar to the context of the people of Hūd, who are the first. It is also possible that those mentioned in this story are the second ʿĀd. As for His saying: "And when they saw it as a cloud approaching their valleys, they said, 'This is a cloud bringing us rain'" [al-Aḥqāf: 24], when ʿĀd saw this cloud—which is what rises in the air like clouds—they thought it a cloud of rain, but it was a cloud of punishment. They took it for mercy, but it was vengeance. They hoped for good in it, but obtained from it the utmost evil. Allah the Exalted said: "Rather, it is what you sought to hasten" [al-Aḥqāf: 24]—meaning of the punishment. Then He explained it with His saying: "A wind in which is a painful punishment" [al-Aḥqāf: 24]. It is possible that that punishment is what struck them of the ṣarṣar wind, the ʿātiyah, the cold, violently blowing one that continued upon them for seven nights with their eight days, and left none of them, but pursued them until it entered upon them the caves of the mountains and the caverns, wrapped them up, brought them out, and destroyed them, and demolished upon them the fortified houses and lofty palaces. Just as they were tried by their strength and power and said: "Who is stronger than us in might?" Allah set upon them that which is stronger than them in might and more powerful over them, and that is the barren wind. It is also possible that this wind raised at the end a cloud that those of them who remained thought was a cloud of mercy for them and relief for those left, and Allah sent it upon them as sparks and fire, as more than one mentioned. This would be like what struck the people of the shade, the people of Madyan, combining for them the cold wind and the punishment of fire, which is the severest possible punishment by different, opposing things, along with the shout mentioned in Sūrat Qad Aflaḥa al-Muʾminūn. And Allah knows best. From Ibn ʿUmar: The Messenger of Allah ﷺ said: "Allah did not open upon ʿĀd of the wind with which they were destroyed except the size of the place of a ring. It passed by the people of the desert and carried them and their livestock and their wealth between the sky and the earth. When the people of the settled area of ʿĀd saw the wind and what was in it, they said: 'This is a cloud bringing us rain' [al-Aḥqāf: 24]. It cast the people of the desert and their livestock upon the people of the settled area." He said: "It rebelled against its storehouses until it came out through the cracks of the doors." I say: Others said: "It came out without measure." The apparent meaning of the verse is that they saw a cloud, and the linguistic sense of it is clouds, as indicated by the ḥadīth of al-Ḥārith b. Ḥassān al-Bakrī if we take it as explaining this story. More explicit than it in that is what Muslim narrated in his Ṣaḥīḥ with his chain from ʿĀʾishah ؓ. She said: When the wind blew violently, the Messenger of Allah ﷺ would say: "O Allah, I ask You for its good, the good of what is in it, and the good of what it was sent with. And I seek refuge in You from its evil, the evil of what is in it, and the evil of what it was sent with." She said: And when the sky became overcast, his color would change, and he would go out and come in, and advance and retreat. When it rained, that would be relieved from him. ʿĀʾishah recognized that and asked him, and he said: "Perhaps, O ʿĀʾishah, it is as the people of ʿĀd said: 'And when they saw it as a cloud approaching their valleys, they said, "This is a cloud bringing us rain"'" [al-Aḥqāf: 24]. Al-Tirmidhī, al-Nasāʾī, and Ibn Mājah narrated it from the ḥadīth of Ibn Jurayj.

99. Tarikh (al-Tabari) 99No grade recorded

    كَانَ عُمُرُ هُودٍ مِائَةً وَخَمْسِينَ سَنَةً. وَقَبْرُهُ بِحَضْرَمَوْتَ، وَقِيلَ بِالْحِجْرِ مِنْ مَكَّةَ وَرُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّهُ ذَكَرَ صِفَةَ قَبْرِ هُودٍ عَلَيْهِ السَّلَامُ  فِي بِلَادِ الْيَمَنِ. وَذَكَرَ آخَرُونَ أَنَّهُ بِدِمَشْقَ، وَبِجَامِعِهَا مَكَانٌ فِي حَائِطِهِ الْقِبْلِيِّ يَزْعُمُ بَعْضُ النَّاسِ أَنَّهُ قَبْرُ هُودٍ عَلَيْهِ السَّلَامُ، وَاللَّهُ أَعْلَمُ.

    ✧ The age of Hūd was one hundred and fifty years. His grave is in Ḥaḍramawt, and it was said: at al-Ḥijr near Makkah. It is related from the Commander of the Believers ʿAlī b. Abī Ṭālib that he mentioned the description of the grave of Hūd ﷺ in the lands of Yemen. Others mentioned that it is in Damascus, and in its congregational mosque there is a place in its southern wall which some people claim is the grave of Hūd ﷺ, and Allah knows best.

100. Tarikh (al-Tabari) 100No grade recorded

     قصة هود في سورة الأعراف قَالَ تَعَالَى بَعْدَ ذِكْرِ قَوْمِ نُوحٍ، وَمَا كَانَ مِنْ أَمْرِهِمْ فِي سُورَةِ الْأَعْرَافِ: وَإِلَى عَادٍ أَخَاهُمْ هُودًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ قَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ قَالَ يَا قَوْمِ لَيْسَ بِي سَفَاهَةٌ وَلَكِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنَا لَكُمْ نَاصِحٌ أَمِينٌ أَوَعَجِبْتُمْ أَنْ جَاءَكُمْ ذِكْرٌ مِنْ رَبِّكُمْ عَلَى رَجُلٍ مِنْكُمْ لِيُنْذِرَكُمْ وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ قَالُوا أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ وَنَذَرَ مَا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ قَدْ وَقَعَ عَلَيْكُمْ مِنْ رَبِّكُمْ رِجْسٌ وَغَضَبٌ أَتُجَادِلُونَنِي فِي أَسْمَاءٍ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا نَزَّلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ فَأَنْجَيْنَاهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِنَّا وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَمَا كَانُوا مُؤْمِنِينَ [ الْأَعْرَافِ: 65 - 72 ]. قصة هود في سورة هود وَقَالَ تَعَالَى بَعْدَ ذِكْرِ قِصَّةِ نُوحٍ فِي سُورَةِ هُودٍ: وَإِلَى عَادٍ أَخَاهُمْ هُودًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ إِنْ أَنْتُمْ إِلَّا مُفْتَرُونَ يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَفَلَا تَعْقِلُونَ وَيَا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ وَلَا تَتَوَلَّوْا مُجْرِمِينَ قَالُوا يَا هُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِي آلِهَتِنَا عَنْ قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ إِنْ نَقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ قَالَ إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ مِنْ دُونِهِ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنْظِرُونِ إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ فَإِنْ تَوَلَّوْا فَقَدْ أَبْلَغْتُكُمْ مَا أُرْسِلْتُ بِهِ إِلَيْكُمْ وَيَسْتَخْلِفُ رَبِّي قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُ شَيْئًا إِنَّ رَبِّي عَلَى كُلِّ شَيْءٍ حَفِيظٌ وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَنَجَّيْنَاهُمْ مِنْ عَذَابٍ غَلِيظٍ وَتِلْكَ عَادٌ جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ وأُتْبِعُوا فِي هَذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ أَلَا بُعْدًا لِعَادٍ قَوْمِ هُودٍ [ هُودٍ: 50 - 60 ]. قصة هود في سورة المؤمنون وَقَالَ تَعَالَى فِي سُورَةِ: قَدْ أَفْلَحَ الْمُؤْمِنُونَ بَعْدَ قِصَّةِ قَوْمِ نُوحٍ: ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِنْهُمْ أَنِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَى عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ [ الْمُؤْمِنُونَ: 31 - 41 ]. قصة هود في سورة الشعراء وَقَالَ تَعَالَى فِي سُورَةِ الشُّعَرَاءِ بَعْدَ قِصَّةِ قَوْمِ نُوحٍ أَيْضًا: كَذَّبَتْ عَادٌ الْمُرْسَلِينَ إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَاتَّقُوا الَّذِي أَمَدَّكُمْ بِمَا تَعْلَمُونَ أَمَدَّكُمْ بِأَنْعَامٍ وَبَنِينَ وَجَنَّاتٍ وَعُيُونٍ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِنَ الْوَاعِظِينَ إِنْ هَذَا إِلَّا خُلُقُ الْأَوَّلِينَ وَمَا نَحْنُ بِمُعَذَّبِينَ فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ. قصة هود في مواضع متفرقة من القرآن وَقَالَ تَعَالَى فِي سُورَةِ حم السَّجْدَةِ: وَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ لِنُذِيقَهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَخْزَى وَهُمْ لَا يُنْصَرُونَ [ فُصِّلَتْ: 15 - 16 ]. وَقَالَ تَعَالَى فِي سُورَةِ الْأَحْقَافِ: وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ قَالُوا أَجِئْتَنَا لِتَأْفِكَنَا عَنْ آلِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَأُبَلِّغُكُمْ مَا أُرْسِلْتُ بِهِ وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ [ الْأَحْقَافِ: 21 - 25 ]. وَقَالَ تَعَالَى فِي الذَّارِيَاتِ: وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ [ الذَّارِيَاتِ: 41 - 42 ]. وَقَالَ تَعَالَى فِي النَّجْمِ: وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَى وَثَمُودَ فَمَا أَبْقَى وَقَوْمَ نُوحٍ مِنْ قَبْلُ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَى وَالْمُؤْتَفِكَةَ أَهْوَى فَغَشَّاهَا مَا غَشَّى فَبِأَيِ آلَاءِ رَبِّكَ تَتَمَارَى [ النَّجْمِ: 50 - 55 ]. وَقَالَ تَعَالَى فِي سُورَةِ اقْتَرَبَتْ: كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ [ الْقَمَرِ: 18 - 22 ]. وَقَالَ فِي الْحَاقَّةِ: وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ [ الْحَاقَّةِ: 6 - 8 ]. وَقَالَ فِي سُورَةِ الْفَجْرِ: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ إِرَمَ ذَاتِ الْعِمَادِ الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ وَفِرْعَوْنَ ذِي الْأَوْتَادِ الَّذِينَ طَغَوْا فِي الْبِلَادِ فَأَكْثَرُوا فِيهَا الْفَسَادَ فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ إِنَّ رَبَّكَ لَبِالْمِرْصَادِ [ الْفَجْرِ: 6 - 14 ]. وَقَدْ جَرَى ذِكْرُ عَادٍ فِي سُورَةِ بَرَاءَةَ، وَإِبْرَاهِيمَ، وَالْفَرْقَانِ، وَالْعَنْكَبُوتِ، وَفِي سُورَةِ ص، وَفِي سُورَةِ ق

     ✧ The story of Hūd in Sūrat al-Aʿrāf: Allah Almighty said after mentioning the people of Nūḥ and what happened to them in Sūrat al-Aʿrāf: "And to ʿĀd [We sent] their brother Hūd. He said, 'O my people, worship Allah; you have no deity other than Him. Will you not fear Him?' The eminent ones who disbelieved among his people said, 'Indeed, we see you in foolishness, and indeed, we think you are among the liars.' He said, 'O my people, there is no foolishness in me, but I am a messenger from the Lord of the worlds. I convey to you the messages of my Lord, and I am to you a trustworthy adviser. Do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you? And remember when He made you successors after the people of Nūḥ and increased you in stature extensively. So remember the favors of Allah that you might succeed.' They said, 'Have you come to us that we should worship Allah alone and leave what our fathers worshipped? Then bring us what you promise us, if you should be truthful.' He said, 'Already there has fallen upon you from your Lord defilement and anger. Do you dispute with me concerning names you have named, you and your fathers, for which Allah has not sent down any authority? Then wait; indeed, I am with you among those who wait.' So We saved him and those with him by mercy from Us, and We cut off the last remnant of those who denied Our signs, and they were not believers" [al-Aʿrāf 7:65–72]. The story of Hūd in Sūrat Hūd: And Allah Almighty said after mentioning the story of Nūḥ in Sūrat Hūd: "And to ʿĀd [We sent] their brother Hūd. He said, 'O my people, worship Allah; you have no deity other than Him. You are not but fabricators. O my people, I do not ask you for it any reward. My reward is only upon the One who created me. Will you not reason? And O my people, ask forgiveness of your Lord and then repent to Him. He will send upon you rain in abundance and increase you in strength upon your strength. And do not turn away as criminals.' They said, 'O Hūd, you have not brought us clear evidence, and we are not ones to leave our gods on your word, and we are not believers in you. We only say that some of our gods have afflicted you with evil.' He said, 'Indeed, I call Allah to witness, and you bear witness, that I am free from what you associate with Him besides Him. So plot against me all together; then do not give me respite. Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a straight path. But if you turn away, then I have already conveyed to you what I was sent with to you. My Lord will cause a people other than you to succeed you, and you will not harm Him at all. Indeed, my Lord is, over all things, Guardian.' And when Our command came, We saved Hūd and those who believed with him by mercy from Us, and We saved them from a harsh punishment. And that is ʿĀd: they rejected the signs of their Lord and disobeyed His messengers and followed the command of every obstinate tyrant. And they were followed in this world with a curse and on the Day of Resurrection. Unquestionably, ʿĀd disbelieved in their Lord. Unquestionably, away with ʿĀd, the people of Hūd" [Hūd 11:50–60]. The story of Hūd in Sūrat al-Muʾminūn: And Allah Almighty said in Sūrat "Qad aflaḥa al-muʾminūn" after the story of the people of Nūḥ: "Then We produced after them a generation of others. And We sent among them a messenger from themselves, [saying], 'Worship Allah; you have no deity other than Him. Will you not fear Him?' And the eminent ones among his people who disbelieved and denied the meeting of the Hereafter while We had made them affluent in the life of this world said, 'This is not but a man like yourselves. He eats from what you eat from and drinks from what you drink. And if you should obey a man like yourselves, indeed, you would then be losers. Does he promise you that when you have died and become dust and bones, you will be brought forth? How far, how far, is that which you are promised! It is not but our worldly life: we die and we live, and we will not be resurrected. He is not but a man who has invented about Allah a lie, and we are not believers in him.' He said, 'My Lord, support me because they have denied me.' He said, 'After a little, they will surely become regretful.' So the blast seized them in truth, and We made them as foam. So away with the wrongdoing people" [al-Muʾminūn 23:31–41]. The story of Hūd in Sūrat al-Shuʿarāʾ: And Allah Almighty said in Sūrat al-Shuʿarāʾ also after the story of the people of Nūḥ: "ʿĀd denied the messengers when their brother Hūd said to them, 'Will you not fear? Indeed, I am to you a trustworthy messenger. So fear Allah and obey me. And I do not ask you for it any reward. My reward is only upon the Lord of the worlds. Do you build on every elevation a landmark, amusing yourselves, and take for yourselves fortresses that perhaps you might abide forever? And when you strike, you strike as tyrants. So fear Allah and obey me. And fear the One who has provided you with what you know: He has provided you with livestock and children, gardens and springs. Indeed, I fear for you the punishment of a great day.' They said, 'It is all the same to us whether you admonish or are not of the admonishers. This is not but the custom of the former peoples, and we are not to be punished.' So they denied him, and We destroyed them. Indeed, in that is a sign, but most of them were not believers. And indeed, your Lord—He is the Exalted in Might, the Merciful." The story of Hūd in various places in the Qurʾān: And Allah Almighty said in Sūrat Ḥā Mīm al-Sajdah: "And as for ʿĀd, they were arrogant in the land without right and said, 'Who is stronger than us in might?' Did they not see that Allah who created them is stronger than them in might? And they were rejecting Our signs. So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the life of this world, and the punishment of the Hereafter is more disgraceful, and they will not be helped" [Fuṣṣilat 41:15–16]. And Allah Almighty said in Sūrat al-Aḥqāf: "And remember the brother of ʿĀd, when he warned his people in the sand dunes, and warners had already passed before him and after him, [saying], 'Do not worship except Allah. Indeed, I fear for you the punishment of a great day.' They said, 'Have you come to us to turn us away from our gods? Then bring us what you promise us, if you should be truthful.' He said, 'Knowledge is only with Allah, and I convey to you what I was sent with, but I see you are an ignorant people.' And when they saw it as a cloud approaching their valleys, they said, 'This is a cloud bringing us rain.' Rather, it is what you sought to hasten: a wind within it is a painful punishment, destroying everything by command of its Lord. So they became such that nothing was seen except their dwellings. Thus do We recompense the criminal people" [al-Aḥqāf 46:21–25]. And Allah Almighty said in al-Dhāriyāt: "And in ʿĀd, when We sent upon them the barren wind. It left nothing upon which it came but made it like disintegrated ruins" [al-Dhāriyāt 51:41–42]. And Allah Almighty said in al-Najm: "And that He destroyed the first ʿĀd and Thamūd, and He did not spare, and the people of Nūḥ before. Indeed, they were more unjust and more rebellious, and the overturned towns He cast down, and covered them with what covered. So which of the favors of your Lord do you dispute?" [al-Najm 53:50–55]. And Allah Almighty said in Sūrat Iqtarabat: "ʿĀd denied, and how was My punishment and warning? Indeed, We sent upon them a screaming wind on a day of continuous misfortune, plucking people as if they were trunks of uprooted palm trees. And how was My punishment and warning? And We have certainly made the Qurʾān easy for remembrance, so is there any who will remember?" [al-Qamar 54:18–22]. And He said in al-Ḥāqqah: "And as for ʿĀd, they were destroyed by a screaming, violent wind. He subjected it upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees. So do you see of them any remnant?" [al-Ḥāqqah 69:6–8]. And He said in Sūrat al-Fajr: "Have you not seen how your Lord dealt with ʿĀd, Iram of the pillars, the like of which was not created in the lands, and Thamūd, who carved the rocks in the valley, and Pharaoh of the stakes, who transgressed in the lands and increased therein corruption? So your Lord poured upon them a scourge of punishment. Indeed, your Lord is in observation" [al-Fajr 89:6–14]. ʿĀd was mentioned in Sūrat Barāʾah, Ibrāhīm, al-Furqān, al-ʿAnkabūt, in Sūrat Ṣād, and in Sūrat Qāf.

101. Tarikh (al-Tabari) 101No grade recorded

     مُلَخَّصُ قِصَّةِ صَالِحٍ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: أَرْسَلَ اللَّهُ سُبْحَانَهُ نَبِيَّهُ صَالِحَ بْنَ عُبَيْدِ بْنِ أَسِفِ بْنِ مَاشِجَ بْنِ عُبَيْدِ بْنِ جَادِرِ بْنِ ثَمُودَ، إِلَى قَوْمِهِ ثَمُودَ وَهُمْ قَبِيلَةٌ مَشْهُورَةٌ تَسَمَّوْا بِاسْمِ جَدِّهِمْ وَهُوَ ابْنُ عَابِرِ بْنِ إِرَمَ بْنِ سَامَ بْنِ نُوحٍ عَلَيْهِمَا السَّلَامُ. أَرْسَلَهُ اللَّهُ سُبْحَانَهُ لَهُمْ بِالتَّوْحِيدِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا فَعَتَوَا عَنْ أَمْرِ رِبِّهِمْ وَأَبَوْا إِلَّا الْعِنَادَ فَلَمَّا اسْتَمَرَّ عَلَى دَعْوَتِهِمْ مُحَذِّرًا لَهُمْ مَا هُمْ فِيهِ مِنَ الضَّلَالِ أَنْ يُصِيبَهُمْ مِثْلَ مَا أَصَابَ قَوْمُ عَادٍ قَالُوا لَهُ إِنَّ لِكُلِّ نَبِيٍّ آيَةً فَائْتِنَا بِبَيِّنَةٍ وَطَلَبُوا أَنْ يَسْتَخْرِجَ لَهُمْ مِنْ صَخْرَةٍ عَظِيمَةٍ نَاقَةً عُشَرَاءَ طَوِيلَةً ذَكَرُوا مِنْ أَوْصَافِهَا وَتَعَنَّتُوا فِي وَصْفِهَا فَأَخَذَ عَلَيْهِمُ الْعُهُودَ وَالْمَوَاثِيقَ إِنْ هُوَ أَجَابَهُمْ لِمَا طَلَبُوا أَنْ يُؤْمِنُوا بِاللَّهِ الْوَاحِدِ الْقَهَّارِ فَأَعْطَوْهُ عَهْدَهُمْ وَمِيثَاقَهُمْ، فَقَامَ وَصَلَّى لِلَّهِ وَدَعَا فَأَجَابَ اللَّهُ دُعَاءَهُ وَأَخْرَجَ لَهُمُ النَّاقَةَ وَجَعَلَهَا لَهُمْ فِتْنَةً بِأَلَّا يَمَسُّوهَا بِسُوءٍ وَإِلَّا أَخَذَهُمْ عَذَابٌ عَظِيمٌ، وَجَعَلَ لَهُمْ شِرْبَ الْمَاءِ يَوْمًا وَلَهَا يَوْمٌ عَلَى أَنْ يَأْخُذُوا مِنْ لَبَنِهَا وَيَنْتَفِعُوا بِهَا، وَلَمَّا أَجَابَ اللَّهُ دُعَاءَهُمْ آمَنَتْ طَائِفَةٌ كَثِيرَةٌ وَكَفَرَ أَكْثَرُهُمْ وَكَانَ رَأْسُ كُفْرِهِمْ قُدَارُ بْنُ سَالِفٍ، فَلَمَّا طَالَ أَمَدُ النَّاقَةِ بَيْنَ أَظْهُرِهِمْ زَيَّنَ لَهُمُ الشَّيْطَانُ قَتْلَهَا لِيَسْتَأْثِرُوا بِالْمَاءِ، وَاتَّفَقَ تِسْعَةُ رَهْطٍ مِنْهُمْ وَسَعَوْا فِي قَوْمِهِمْ وَزَيَّنُوا لَهُمْ قَتْلَهَا فَكَمَنُوا لِلنَّاقَةِ وَعَقَرُوهَا فَرَغَتْ لِيَهْرُبَ وَلَدُهَا، فَقِيلَ إِنَّهُ هَرَبَ وَدَخَلَ فِي صَخْرَةٍ وَغَابَ عَنْهُمْ، وَقِيلَ: إِنَّهُمْ عَقَرُوهَا أَيْضًا، وَقَالُوا ائْتِنَا بِعَذَابِ اللَّهِ يَا صَالِحُ إِنْ كُنْتَ مِنَ الصَّادِقِينَ. فَقَالَ لَهُمْ نَبِيُّهُمْ عَلَيْهِ السَّلَامُ تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ وَعْدًا غَيْرَ مَكْذُوبٍ فَعَتَوَا مَعَ ذَلِكَ وَهَمُّوا بِقَتْلِ صَالِحٍ إِلَّا أَنَّ اللَّهَ قَتَلَ النَّفَرَ الَّذِينَ هَمُّوا بِذَلِكَ، وَأَصْبَحَ قَوْمُ صَالِحٍ وَوُجُوهُهُمْ مُصْفَرَّةٌ فِي الْيَوْمِ الْأَوَّلِ، وَفِي الْيَوْمِ الثَّانِي احْمَرَّتْ وُجُوهُهُمْ وَفِي الْيَوْمِ الثَّالِثِ اسْوَدَّتْ وُجُوهُهُمْ وَأَيْقَنُوا الْعَذَابَ فَجَاءَهُمْ مِنْ فَوْقِهِمْ وَمِنْ أَسْفَلَ مِنْهُمْ وَأَصْبَحُوا جُثَثًا خَامِدَةً كَأَنْ لَمْ يَغْنَوْا فِيهَا، وَنَجَّا اللَّهُ سُبْحَانَهُ صَالِحًا وَالَّذِينَ آمَنُوا مَعَهُ، كَمَا نَجَّا أَبَا رِغَالٍ حَيْثُ كَانَ فِي حَرَمِ اللَّهِ فَمَنَعَهُ الْعَذَابُ فَلَمَّا خَرَجَ مِنَ الْحَرَمِ لَحِقَهُ مَا لَحِقَ قَوْمَهُ مِنَ الْمَوْتِ فَدُفِنَ وَقَدْ أَخْبَرَ النَّبِيُّ ﷺ الصَّحَابَةَ بِمَكَانِ قَبْرِهِ وَقَالَ: إِنَّ مَعَهُ غُصْنًا مِنْ ذَهَبٍ دُفِنَ مَعَهُ فَنَبَشَ الصَّحَابَةُ قَبْرَهُ وَاسْتَخْرَجُوا الْغُصْنَ. وَقَدْ سَارَ صَالِحٌ عَلَيْهِ السَّلَامُ حَتَّى نَزَلَ أَرْضَ فِلَسْطِينَ بِالشَّامِ ثُمَّ انْتَقَلَ إِلَى مَكَّةَ بَعْدَ ذَلِكَ فَأَقَامَ بِهَا وَمَاتَ عَلَيْهِ السَّلَامُ وَاخْتَلَفُوا فِي عُمْرِهِ فَقَالَ بَعْضُهُمْ ثَمَانِيَةً وَخَمْسِينَ عَامًا، وَقَالَ الْبَعْضُ مِائَتَيْنِ وَسَبْعِينَ عَامًا. وَقَدْ نَهَى النَّبِيُّ ﷺ لَمَّا مَرَّ بِدِيَارِ ثَمُودَ فِي طَرِيقِهِ إِلَى تَبُوكَ أَنْ يُسْتَقَى مِنْ مَائِهِمْ أَوْ أَنْ يَدْخُلُوا عَلَيْهِمْ إِلَّا بَاكِينَ أَوْ مُتَبَاكِينَ خَشْيَةَ أَنْ يُصِيبَهُمْ مَا أَصَابَهُمْ.

     ✧ Summary of the story of Ṣāliḥ (peace and blessings be upon him): Allah, glorified be He, sent His Prophet Ṣāliḥ b. ʿUbayd b. Asif b. Māshij b. ʿUbayd b. Jādir b. Thamūd to his people Thamūd. They are a famous tribe named after their ancestor, who was the son of ʿĀbir b. Iram b. Sām b. Nūḥ (peace be upon them both). Allah, glorified be He, sent him to them with monotheism, that they should worship Him and not associate anything with Him. But they were arrogant regarding the command of their Lord and refused anything but obstinacy. When he persisted in calling them, warning them that the misguidance they were in might cause them to be struck by the like of what struck the people of ʿĀd, they said to him: 'Every prophet has a sign, so bring us a clear proof.' They asked him to bring forth for them from a great rock a pregnant, tall she-camel. They mentioned some of its characteristics and were obstinate in describing it. He took from them covenants and oaths that if he answered what they asked, they would believe in Allah, the One, the Subduer. They gave him their covenant and oath. He stood and prayed to Allah and supplicated, and Allah answered his supplication and brought forth for them the she-camel. He made it a trial for them, on condition that they should not touch it with harm, otherwise a great punishment would seize them. He made the share of water theirs one day and the she-camel's another day, on condition that they take from its milk and benefit from it. When Allah answered their supplication, a large group believed and most of them disbelieved. The head of their disbelief was Qudār b. Sālif. When the she-camel's stay among them grew long, Satan made killing it attractive to them so that they might monopolize the water. Nine men among them agreed, worked on their people, and made killing it attractive to them. They lay in wait for the she-camel and hamstrung it. It cried out for its young to flee. It is said that the young fled and entered a rock and disappeared from them, and it is said that they hamstrung it as well. They said: 'Bring us Allah's punishment, O Ṣāliḥ, if you are one of the truthful.' Their Prophet ﷺ said to them: 'Enjoy yourselves in your homes for three days; that is a promise not to be belied.' But they remained arrogant and resolved to kill Ṣāliḥ. However, Allah killed the group that resolved that. The people of Ṣāliḥ woke up with their faces yellow on the first day, and on the second day their faces turned red, and on the third day their faces turned black, and they became certain of the punishment. It came upon them from above them and from below them, and they became lifeless corpses, as if they had never dwelt there. Allah, glorified be He, saved Ṣāliḥ and those who believed with him, just as He saved Abū Righāl when he was within the sanctuary of Allah, and the punishment spared him. But when he left the sanctuary, the same death that overtook his people overtook him, and he was buried. The Prophet ﷺ told the Companions the location of his grave and said: 'With him is a branch of gold buried with him.' The Companions dug up his grave and extracted the branch. Ṣāliḥ ﷺ traveled until he settled in the land of Palestine in Syria, then later moved to Makkah, where he resided and died ﷺ. They differed about his age; some said fifty-eight years, and others said two hundred and seventy years. When the Prophet ﷺ passed by the dwellings of Thamūd on his way to Tabūk, he forbade drawing water from their water or entering upon them except weeping or pretending to weep, out of fear that what struck them might strike the Muslims.

102. Tarikh (al-Tabari) 102No grade recorded

     صَالِحَ بْنَ عُبَيْدِ بْنِ أَسِفِ بْنِ مَاشِجَ بْنِ عُبَيْدِ بْنِ جَادِرِ بْنِ ثَمُودَ وَيُقَالُ: ابْنُ جَاثِرٍ بِالثَّاءِ وَقِيلَ: أَسِفِ بْنِ كَمَاشِجَ بْنِ إِرَمَ بْنِ ثَمُودَ

     ✧ Ṣāliḥ b. ʿUbayd b. Asif b. Māshij b. ʿUbayd b. Jādir b. Thamūd, and it is said: the son of Jāthir, with the thāʾ, and it is said: Asif b. Kamāshij b. Iram b. Thamūd.

103. Tarikh (al-Tabari) 103No grade recorded

     هُمْ قَبِيلَةٌ مَشْهُورَةٌ يُقَالُ: ثَمُودُ بِاسْمِ جَدِّهِمْ ثَمُودَ أَخِي جَدِيسٍ، وَهُمَا ابْنَا عَابَرَ بْنِ إِرَمَ بْنِ سَامِ بْنِ نُوحٍ، وَكَانُوا عَرَبًا مِنَ الْعَارِبَةِ يَسْكُنُونَ الْحِجْرَ الَّذِي بَيْنَ الْحِجَازِ وَتَبُوكَ فَكَانَ أَحَدُهُمْ يَبْنِي الْمَسَاكِنَ مِنَ الْمَدَرِ فَتَنْهَدِمُ وَالرَّجُلَ مِنْهُمْ حَيٌّ، فَلَمَّا رَأَوْا ذَلِكَ اتَّخَذُوا مِنَ الْجِبَالِ بُيُوتًا فَنَحَتُوهَا وَجَابُوهَا وَجَوَّفُوهَا.

     ✧ They are a well-known tribe; it is said: Thamūd, after the name of their ancestor Thamūd, brother of Jadīs, and the two are the sons of ʿĀbar b. Iram b. Sām b. Nūḥ. They were Arabs from al-ʿĀribah, dwelling in al-Ḥijr, which lies between al-Ḥijāz and Tabūk. One of them would build dwellings from mud bricks, and they would collapse while the man was still alive. When they saw that, they took to making houses from the mountains, carving them, hollowing them, and excavating them.

104. Tarikh (al-Tabari) 104No grade recorded

     بَعَثَ اللَّهُ تَعَالَى إِلَيْهِمْ بَعْدَ هَلَاكِ قَوْمِ عَادٍ صَالِحَ بْنَ عُبَيْدِ بْنِ جَاذِرِ بْنِ جَابِرِ بْنِ ثَمُودَ وكَانُوا يَعْبُدُونَ الْأَصْنَامَ فَدَعَاهُمْ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنْ يَخْلَعُوا الْأَصْنَامَ وَالْأَنْدَادَ، وَلَا يُشْرِكُوا بِهِ شَيْئًا فَآمَنَتْ بِهِ طَائِفَةٌ مِنْهُمْ، وَكَفَرَ جُمْهُورُهُمْ، وَنَالُوا مِنْهُ بِالْمَقَالِ وَالْفَعَالِ، وَهَمُّوا بِقَتْلِهِ وَلَمْ يَعْتَبِرُوا بِمَا حدث لعاد؛ وَلِهَذَا قَالَ لَهُمْ نَبِيُّهُمْ عَلَيْهِ السَّلَامُ: اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ هَذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ عَادٍ وَبَوَّأَكُمْ فِي الْأَرْضِ تَتَّخِذُونَ مِنْ سُهُولِهَا قُصُورًا وَتَنْحِتُونَ الْجِبَالَ بُيُوتًا فَاذْكُرُوا آلَاءَ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ. أَيْ إِنَّمَا جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِهِمْ لِتَعْتَبِرُوا بِمَا كَانَ مِنْ أَمْرِهِمْ، وَتَعْمَلُوا بِخِلَافِ عَمَلِهِمْ، وَأَبَاحَ لَكُمْ هَذِهِ الْأَرْضَ تَبْنُونَ فِي سُهُولِهَا الْقُصُورَ، وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ. أَيْ حَاذِقِينَ فِي صَنْعَتِهَا وَإِتْقَانِهَا وَإِحْكَامِهَا، فَقَابِلُوا نِعْمَةَ اللَّهِ بِالشُّكْرِ وَالْعَمَلِ الصَّالِحِ وَالْعِبَادَةِ لَهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَإِيَّاكُمْ وَمُخَالَفَتَهُ، وَالْعُدُولَ عَنْ طَاعَتِهِ فَإِنَّ عَاقِبَةَ ذَلِكَ وَخِيمَةٌ؛ وَلِهَذَا وَعَظَهُمْ بِقَوْلِهِ: أَتُتْرَكُونَ فِي مَا هَاهُنَا آمِنِينَ فِي جَنَّاتٍ وَعُيُونٍ وَزُرُوعٍ وَنَخْلٍ طَلْعُهَا هَضِيمٌ. أَيْ مُتَرَاكِمٌ كَثِيرٌ حَسَنٌ بَهِيٌّ نَاضِجٌ وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ. وَقَالَ لَهُمْ أَيْضًا: يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ هُوَ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيهَا. أَيْ هُوَ الَّذِي خَلَقَكُمْ فَأَنْشَأَكُمْ مِنَ الْأَرْضِ وَجَعَلَكُمْ عُمَّارَهَا. أَيْ أَعْطَاكُمُوهَا بِمَا فِيهَا مِنَ الزُّرُوعِ وَالثِّمَارِ فَهُوَ الْخَالِقُ الرَّزَّاقُ فَهُوَ الَّذِي يَسْتَحِقُّ الْعِبَادَةَ وَحْدَهُ لَا سِوَاهُ فَاسْتَغْفِرُوهُ، ثُمَّ تُوبُوا إِلَيْهِ. أَيْ أَقْلِعُوا عَمَّا أَنْتُمْ فِيهِ، وَأَقْبِلُوا عَلَى عِبَادَتِهِ فَإِنَّهُ يَقْبَلُ مِنْكُمْ، وَيَتَجَاوَزُ عَنْكُمْ إِنَّ رَبِّي قَرِيبٌ مُجِيبٌ قَالُوا يَا صَالِحُ قَدْ كُنْتَ فِينَا مَرْجُوًّا قَبْلَ هَذَا. أَيْ قَدْ كُنَّا نَرْجُو أَنْ يَكُونَ عَقْلُكَ كَامِلًا قَبْلَ هَذِهِ الْمَقَالَةِ، وَهِيَ دُعَاؤُكَ إِيَّانَا إِلَى إِفْرَادِ الْعِبَادَةِ لِلَّهِ وَحْدَهُ، وَتَرْكِ مَا كُنَّا نَعْبُدُهُ مِنَ الْأَنْدَادِ، وَالْعُدُولِ عَنْ دِينِ الْآبَاءِ وَالْأَجْدَادِ؛ وَلِهَذَا قَالُوا: أَتَنْهَانَا أَنْ نَعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَإِنَّنَا لَفِي شَكٍّ مِمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي مِنْهُ رَحْمَةً فَمَنْ يَنْصُرُنِي مِنَ اللَّهِ إِنْ عَصَيْتُهُ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ. وَهَذَا تَلَطُّفٌ مِنْهُ لَهُمْ فِي الْعِبَارَةِ وَلِينِ الْجَانِبِ، وَحُسْنُ تَأَتٍّ فِي الدَّعْوَةِ لَهُمْ إِلَى الْخَيْرِ. أَيْ فَمَا ظَنُّكُمْ إِنْ كَانَ الْأَمْرُ كَمَا أَقُولُ لَكُمْ، وَأَدْعُوكُمْ إِلَيْهِ ؟ مَاذَا عُذْرُكُمْ عِنْدَ اللَّهِ ؟ وَمَاذَا يُخَلِّصُكُمْ بَيْنَ يَدَيْهِ ؟ وَأَنْتُمْ تَطْلُبُونَ مِنِّي أَنْ أَتْرُكَ دُعَاءَكُمْ إِلَى طَاعَتِهِ ؟ وَأَنَا لَا يُمْكِنُنِي هَذَا؛ لِأَنَّهُ وَاجِبٌ عَلَيَّ، وَلَوْ تَرَكْتُهُ لَمَا قَدَرَ أَحَدٌ مِنْكُمْ وَلَا مِنْ غَيْرِكُمْ أَنْ يُجِيرَنِي مِنْهُ، وَلَا يَنْصُرَنِي فَأَنَا لَا أَزَالُ أَدْعُوكُمْ إِلَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ حَتَّى يَحْكُمَ اللَّهُ بَيْنِي وَبَيْنَكُمْ، وَقَالُوا لَهُ أَيْضًا: إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ. أَيْ مِنَ الْمَسْحُورِينَ. يَعْنُونَ مَسْحُورًا لَا تَدْرِي مَا تَقُولُ فِي دُعَائِكَ إِيَّانَا إِلَى إِفْرَادِ الْعِبَادَةِ لِلَّهِ وَحْدَهُ، وَخَلْعِ مَا سِوَاهُ مِنَ الْأَنْدَادِ. وَهَذَا الْقَوْلُ عَلَيْهِ الْجُمْهُورُ أَنَّ الْمُرَادَ بِالْمُسَحَّرِينَ الْمَسْحُورُونَ. وَقِيلَ: مِنَ الْمُسَحَّرِينَ. أَيْ مِمَّنْ لَهُ سَحْرٌ وَهِيَ الرِّئَةُ كَأَنَّهُمْ يَقُولُونَ: إِنَّمَا أَنْتَ بَشَرٌ لَهُ سَحْرٌ. وَالْأَوَّلُ أَظْهَرُ لِقَوْلِهِمْ بَعْدَ هَذَا: مَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا. وَقَوْلُهُمْ: فَأْتِ بِآيَةٍ إِنْ كُنْتَ مِنَ الصَّادِقِينَ.

     ✧ After the destruction of the people of ʿĀd, Allah, exalted be He, sent to them Ṣāliḥ b. ʿUbayd b. Jādhir b. Jābir b. Thamūd. They used to worship idols, so he called them to the worship of Allah alone, with no partner, and to cast off the idols and rivals and not associate anything with Him. A group of them believed in him, while the majority disbelieved and harmed him with words and deeds, and they resolved to kill him, taking no lesson from what had happened to ʿĀd. Therefore their prophet ﷺ said to them: "Worship Allah; you have no god other than Him. A clear proof has come to you from your Lord: this is the she-camel of Allah, a sign for you, so leave her to graze in Allah's land and do not touch her with harm, lest a painful punishment seize you. And remember when He made you successors after ʿĀd and settled you in the land, where you take for yourselves palaces from its plains and carve the mountains into houses. So remember the favors of Allah and do not commit abuse in the earth, spreading corruption." That is, He only made you successors after them so that you might take heed of what befell them and act contrary to their deeds. He has permitted you this land: you build palaces in its plains and carve houses from the mountains, skillfully. That is, skilled in their craft, perfecting and firming it. So meet Allah's favor with gratitude, righteous deeds, and worship of Him alone, with no partner. Beware of opposing Him and deviating from obedience to Him, for the outcome of that is dire. Hence he admonished them with his words: "Will you be left secure in what is here—in gardens and springs, and crops and date-palms with slender spathes?" That is, piled up, abundant, beautiful, radiant, ripe. "And you carve houses from the mountains, skillfully. So fear Allah and obey me, and do not obey the command of the extravagant, who spread corruption in the earth and do not set things right." He also said to them: "O my people, worship Allah; you have no god other than Him. He produced you from the earth and made you dwell in it." That is, He is the One who created you, bringing you forth from the earth and making you its inhabitants. That is, He gave it to you with its crops and fruits, so He is the Creator, the Provider, and He alone deserves worship, none besides Him. So ask His forgiveness, then turn to Him in repentance. That is, desist from what you are upon and turn to His worship, for He will accept from you and pardon you. "Indeed, my Lord is near, responsive." They said, "O Ṣāliḥ, you had been a source of hope among us before this." That is, we had hoped that your mind was complete before this statement of yours—your calling us to devote worship to Allah alone and to abandon what we worship of rivals and to turn away from the religion of the fathers and forefathers. Hence they said: "Do you forbid us to worship what our fathers worshipped? Indeed, we are in disquieting doubt about what you call us to." He said, "O my people, have you considered: if I am upon clear evidence from my Lord and He has given me mercy from Him, who will help me against Allah if I disobey Him? You would only increase me in loss." This is his gentleness toward them in expression, mildness of manner, and excellent care in calling them to good. That is, what do you think if the matter is as I tell you and call you to? What excuse will you have before Allah? What will deliver you in His presence? You ask me to abandon calling you to His obedience, but I cannot do this, because it is obligatory upon me. If I left it, none of you or anyone else could protect me from Him or help me. So I will not cease calling you to Allah alone, with no partner, until Allah judges between me and you. They also said to him: "You are only one of the bewitched." That is, one of the bewitched. They mean: bewitched, not knowing what you say in calling us to devote worship to Allah alone and to cast off other rivals. This statement is held by the majority to mean the bewitched. It is also said: "of the bewitched," meaning one who has a windpipe—as if they say: you are only a human with a windpipe. The first view is more evident because of their saying after this: "You are nothing but a human like us," and their saying: "Then bring a sign, if you are of the truthful."

105. Tarikh (al-Tabari) 105No grade recorded

     وَلَمْ يَزَلْ صَالِحٌ عليه السلام يَدْعُوهُمْ فَلَمْ يَزِدْهُمْ دُعَاؤُهُ إِلَّا طُغْيَانًا ولَمْ يَتْبَعْهُ مِنْهُمْ إِلَّا قَلِيلٌ مُسْتَضْعَفُونَ، فَلَمَّا أَلَحَّ عَلَيْهِمْ بِالدُّعَاءِ، وَالتَّحْذِيرِ، وَالتَّخْوِيفِ سَأَلُوهُ أَنْ يَأْتِيَهُمْ بِخَارِقٍ يَدُلُّ عَلَى صِدْقِ مَا جَاءَهُمْ بِهِ قَالَ هَذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ. وَقَالَ: قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ هَذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ. وَقَالَ تَعَالَى: وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا. وَقَدْ ذَكَرَ الْمُفَسِّرُونَ: أَنَّ ثَمُودَ اجْتَمَعُوا يَوْمًا فِي نَادِيهِمْ، فَجَاءَهُمْ رَسُولُ اللَّهِ صَالِحٌ فَدَعَاهُمْ إِلَى اللَّهِ وَذَكَّرَهُمْ وَحَذَّرَهُمْ وَوَعَظَهُمْ وَأَمَرَهُمْ، فَقَالُوا لَهُ: إِنْ أَنْتَ أَخْرَجْتَ لَنَا مِنْ هَذِهِ الصَّخْرَةِ وَأَشَارُوا إِلَى صَخْرَةٍ هُنَاكَ نَاقَةً مِنْ صِفَتِهَا كَيْتَ وَكَيْتَ، وَذَكَرُوا أَوْصَافًا سَمَّوْهَا وَنَعَتُوهَا وَتَعَنَّتُوا فِيهَا، وَأَنْ تَكُونَ عُشَرَاءَ طَوِيلَةً مِنْ صِفَتِهَا كَذَا وَكَذَا. فَقَالَ لَهُمُ النَّبِيُّ صَالِحٌ عَلَيْهِ السَّلَامُ: أَرَأَيْتُمْ إِنْ أَجَبْتُكُمْ إِلَى مَا سَأَلْتُمْ عَلَى الْوَجْهِ الَّذِي طَلَبْتُمْ أَتُؤْمِنُونَ بِمَا جِئْتُكُمْ بِهِ. وَتُصَدِّقُونِي فِيمَا أُرْسِلْتُ بِهِ. قَالُوا: نَعَمْ. فَأَخَذَ عُهُودَهُمْ وَمَوَاثِيقَهُمْ عَلَى ذَلِكَ، ثُمَّ قَامَ إِلَى مُصَلَّاهُ فَصَلَّى لِلَّهِ عَزَّ وَجَلَّ مَا قُدِّرَ لَهُ، ثُمَّ دَعَا رَبَّهُ عَزَّ وَجَلَّ أَنْ يُجِيبَهُمْ إِلَى مَا طَلَبُوا فَأَمَرَ اللَّهُ عَزَّ وَجَلَّ تِلْكَ الصَّخْرَةَ أَنْ تَنْفَطِرَ عَنْ نَاقَةٍ عَظِيمَةٍ كَوْمَاءَ عُشَرَاءَ  عَلَى الْوَجْهِ الْمَطْلُوبِ الَّذِي طَلَبُوا وَعَلَى الصِّفَةِ الَّتِي نَعَتُوا، فَلَمَّا عَايَنُوهَا كَذَلِكَ رَأَوْا أَمْرًا عَظِيمًا، وَمَنْظَرًا هَائِلًا، وَقُدْرَةً بَاهِرَةً، وَدَلِيلًا قَاطِعًا، وَبُرْهَانًا سَاطِعًا فَآمَنَ كَثِيرٌ مِنْهُمْ، وَاسْتَمَرَّ أَكْثَرُهُمْ عَلَى كُفْرِهِمْ وَضَلَالِهِمْ وَعِنَادِهِمْ؛ وَلِهَذَا قَالَ: فَظَلَمُوا بِهَا. أَيْ جَحَدُوا بِهَا، وَلَمْ يَتَّبِعُوا الْحَقَّ بِسَبَبِهَا. أَيْ أَكْثَرُهُمْ، وَكَانَ رَئِيسُ الَّذِينَ آمَنُوا جُنْدَعَ بْنَ عَمْرِو بْنِ مِخْلَاةَ بْنِ لَبِيدِ بْنِ جَوَّاسٍ، وَكَانَ مِنْ رُؤَسَائِهِمْ، وَهُمْ بَقِيَّةُ الْأَشْرَافِ بِالْإِسْلَامِ فَصَدَّهُمْ ذُؤَابُ بْنُ عُمَرَ بْنِ لَبِيدٍ، وَالْحُبَابُ صَاحِبُ أَوْثَانِهِمْ، وَرَبَابُ بْنُ صَمْعَرِ بْنِ جَلْهَسٍ، وَدَعَا جُنْدَعٌ ابْنَ عَمِّهِ شِهَابَ بْنَ خَلِيفَةَ، وَكَانَ مِنْ أَشْرَافِهِمْ فَهَمَّ بِالْإِسْلَامِ فَنَهَاهُ أُولَئِكَ فَمَالَ إِلَيْهِمْ. شعر مهرش بن غنمة بن الدميل فَقَالَ فِي ذَلِكَ رَجُلٌ مِنَ الْمُسْلِمِينَ يُقَالُ لَهُ: مِهْرَشُ بْنُ غَنْمَةَ بْنِ الدُّمَيْلِ رَحِمَهُ اللَّهُ شِعْرًا: وَكَانَتْ عُصْبَةٌ مِنْ آلِ عَمْرٍو إِلَى دِينِ النَّبِيِّ دَعَوْا شِهَابَا     عَزِيزَ ثَمُودَ كُلُّهُمْ جَمِيعًا فَهَمَّ بِأَنْ يُجِيبَ وَلَوْ أَجَابَا     لَأَصْبَحَ صَالِحٌ فِينَا عَزِيزًا وَمَا عَدَلُوا بِصَاحِبِهِمْ ذُؤَابَا     وَلَكِنَّ الْغُوَاةَ مِنْ آلِ حِجْرٍ تَوَلَّوْا بَعْدَ رُشْدِهِمُ ذِئَابَا وَلِهَذَا قَالَ لَهُمْ صَالِحٌ عَلَيْهِ السَّلَامُ: هَذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً. أَضَافَهَا لِلَّهِ سُبْحَانَهُ وَتَعَالَى إِضَافَةَ تَشْرِيفٍ وَتَعْظِيمٍ، كَقَوْلِهِ: بَيْتُ اللَّهِ، وَعَبْدُ اللَّهِ. لَكُمْ آيَةً. أَيْ دَلِيلًا عَلَى صِدْقِ مَا جِئْتُكُمْ بِهِ فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ. فَاتَّفَقَ الْحَالُ عَلَى أَنْ تَبْقَى هَذِهِ النَّاقَةُ بَيْنَ أَظْهُرِهِمْ تَرْعَى حَيْثُ شَاءَتْ مِنْ أَرْضِهِمْ، وَتَرِدُ الْمَاءَ يَوْمًا بَعْدَ يَوْمٍ، وَكَانَتْ إِذَا وَرَدَتِ الْمَاءَ تَشْرَبُ مَاءَ الْبِئْرِ يَوْمَهَا ذَلِكَ فَكَانُوا يَرْفَعُونَ حَاجَتَهُمْ مِنَ الْمَاءِ فِي يَوْمِهِمْ لِغَدِهِمْ، وَيُقَالُ إِنَّهُمْ كَانُوا يَشْرَبُونَ مِنْ لَبَنِهَا كِفَايَتَهُمْ؛ وَلِهَذَا قَالَ: لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ. وَلِهَذَا قَالَ تَعَالَى: إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ. أَيِ اخْتِبَارًا لَهُمْ أَيُؤْمِنُونَ بِهَا أَمْ يَكْفُرُونَ ؟ وَاللَّهُ أَعْلَمُ. بِمَا يَفْعَلُونَ: فَارْتَقِبْهُمْ أَيِ انْتَظِرْ مَا يَكُونُ مِنْ أَمْرِهِمْ، وَاصْطَبِرْ عَلَى أَذَاهُمْ فَسَيَأْتِيكَ الْخَبَرُ عَلَى جَلِيَّةٍ وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُحْتَضَرٌ.

     ✧ And Ṣāliḥ ﷺ kept calling them, but his call only increased them in tyranny, and none followed him except a few who were oppressed. When he persisted in calling them, warning them, and frightening them, they asked him to bring them a supernatural sign that would indicate the truth of what he had brought them. He said: “This is a she-camel; for her is a drinking and for you is the drinking of a known day. And do not touch her with harm, lest the punishment of a great day seize you.” And he said: “There has come to you a clear proof from your Lord. This is the she-camel of Allah, a sign for you. So leave her to eat in Allah's earth and do not touch her with harm, lest a painful punishment seize you.” And the Most High said: “And We gave Thamūd the she-camel as a visible sign, but they wronged her.” The commentators have mentioned that Thamūd gathered one day in their assembly, and the Messenger of Allah, Ṣāliḥ, came to them and called them to Allah, reminded them, warned them, admonished them, and commanded them. They said to him: “If you bring out for us from this rock”—and they pointed to a rock there—“a she-camel of such-and-such a description,” and they mentioned descriptions that they specified and characterized, being obstinate in them, and that it be a ten-month pregnant, tall she-camel of such-and-such a description. The Prophet Ṣāliḥ ﷺ said to them: “Do you see that if I respond to you with what you asked, in the manner you requested, will you believe in what I have brought you and affirm me in what I was sent with?” They said: “Yes.” So he took their pledges and covenants on that. Then he stood at his place of prayer and prayed to Allah, Mighty and Majestic, as much as was decreed for him. Then he called upon his Lord, Mighty and Majestic, to answer them to what they requested. So Allah, Mighty and Majestic, commanded that rock to split open, revealing a great she-camel, hump-backed, ten-month pregnant, in the requested manner that they asked for and in the description that they specified. When they saw it thus, they saw a great matter, a terrifying sight, dazzling power, a decisive proof, and a shining evidence. Many of them believed, but most of them persisted in their disbelief, error, and obstinacy. For this reason He said: “but they wronged her,” meaning they denied her and did not follow the truth because of her, meaning most of them. The chief of those who believed was Jundaʿ b. ʿAmr b. Mikhlāh b. Labīd b. Jawwās, and he was among their chiefs, while the rest of the nobles remained in Islam, but Dhuʾāb b. ʿUmar b. Labīd, al-Ḥubāb the keeper of their idols, and Rabāb b. Ṣamʿar b. Jalhas turned them away. Jundaʿ called his cousin Shihāb b. Khalīfa, who was one of their nobles, and he was about to embrace Islam, but those ones forbade him, so he inclined to them. A man of the Muslims named Mihrash b. Ghanma b. al-Dumayl, may Allah have mercy on him, said poetry about that: A band of the family of ʿAmr called Shihāb to the religion of the Prophet, the mighty one of Thamūd, all of them together. He was about to answer, and had he answered, Ṣāliḥ would have become mighty among us. They did not consider their companion Dhuʾāb equal, but the misguided ones of the family of Ḥijr turned away after their right guidance like wolves. For this reason Ṣāliḥ ﷺ said to them: “This is the she-camel of Allah, a sign for you.” He attributed it to Allah, Glorified and Exalted, as an attribution of honor and veneration, like His saying: “the House of Allah” and “the servant of Allah.” “A sign for you,” meaning a proof of the truth of what I have brought you. “So leave her to eat in Allah's earth and do not touch her with harm, lest a near punishment seize you.” The situation was agreed upon that this she-camel should remain among them, grazing wherever she wished in their land, and coming to the water one day after another. When she came to the water, she would drink the water of the well on that day, so they would store up their need of water on their day for the next day. It is said that they used to drink from her milk enough for their needs. For this reason He said: “For her is a drinking and for you is the drinking of a known day.” And for this reason the Most High said: “Indeed, We are sending the she-camel as a trial for them,” meaning as a test for them: will they believe in her or disbelieve? And Allah knows best what they do. “So watch them,” meaning await what will come of their affair, and be patient with their harm, for the news will come to you clearly. “And inform them that the water is to be divided between them, each drinking attended.”

106. Tarikh (al-Tabari) 106No grade recorded

     فَلَمَّا طَالَ عَلَيْهِمُ الْحَالُ هَذَا اجْتَمَعَ مَلَؤُهُمْ، وَاتَّفَقَ رَأْيُهُمْ عَلَى أَنْ يَعْقِرُوا هَذِهِ النَّاقَةَ لِيَسْتَرِيحُوا مِنْهَا، وَيَتَوَفَّرَ عَلَيْهِمْ مَاؤُهُمْ، وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ قَالَ اللَّهُ تَعَالَى: فَعَقَرُوا النَّاقَةَ وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَا صَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ [ الْأَعْرَافِ: 77 ]. وَكَانَ الَّذِي تَوَلَّى قَتْلَهَا مِنْهُمْ رَئِيسَهُمْ قُدَارَ بْنَ سَالِفِ بْنِ جُنْدَعٍ، وَكَانَ أَحْمَرَ أَزْرَقَ قَصِيرًا، وَكَانَ يُقَالُ: إِنَّهُ وَلَدُ زَانِيَةٍ، وُلِدَ عَلَى فِرَاشِ سَالِفٍ. وَهُوَ مِنْ رَجُلٍ يُقَالُ لَهُ: صِيبَانُ، وَكَانَ فِعْلُهُ ذَلِكَ بِاتِّفَاقِ جَمِيعِهِمْ؛ فَلِهَذَا نُسِبَ الْفِعْلُ إِلَى جَمِيعِهِمْ كُلِّهِمْ. وقيل أن سَبَبُ قَتْلِ النَّاقَةِ  : إِنَّ قُدَارَ بْنَ سَالِفٍ جَلَسَ مَعَ نَفَرٍ يَشْرَبُونَ الْخَمْرَ فَلَمْ يَقْدِرُوا عَلَى مَاءٍ يَمْزُجُونَ بِهِ خَمْرَهُمْ لِأَنَّهُ كَانَ يَوْمُ شِرْبِ النَّاقَةِ، فَحَرَّضَ بَعْضُهُمْ بَعْضًا عَلَى قَتْلِهَا. وَذَكَرَ ابْنُ جَرِيرٍ، وَغَيْرُهُ مِنْ عُلَمَاءِ الْمُفَسِّرِينَ: أَنَّ امْرَأَتَيْنِ مِنْ ثَمُودَ اسْمُ إِحْدَاهُمَا صَدُوفُ بِنْتُ الْمُحَيَّا بْنِ زُهَيْرِ بْنِ الْمُحَيَّا، وَكَانَتْ ذَاتَ حَسَبٍ وَمَالٍ، وَكَانَتْ تَحْتَ رَجُلٍ مِنْ أَسْلَمَ، فَفَارَقَتْهُ فَدَعَتِ ابْنَ عَمٍّ لَهَا يُقَالُ لَهُ: مِصْدَعُ بْنُ مَهْرَجِ بْنِ الْمُحَيَّا، وَعَرَضَتْ عَلَيْهِ نَفْسَهَا إِنْ هُوَ عَقَرَ النَّاقَةَ  ، وَاسْمُ الْأُخْرَى عُنَيْزَةُ بِنْتُ غُنَيْمِ بْنِ مِجْلَزٍ، وَتُكْنَى أُمَّ عُثْمَانَ، وَكَانَتْ عَجُوزًا كَافِرَةً، لَهَا بَنَاتٌ مِنْ زَوْجِهَا ذُؤَابِ بْنِ عَمْرٍو أَحَدِ الرُّؤَسَاءِ، فَعَرَضَتْ بَنَاتَهَا الْأَرْبَعَ عَلَى قُدَارِ بْنِ سَالِفٍ إِنْ هُوَ عَقَرَ النَّاقَةَ فَلَهُ أَيُّ بَنَاتِهَا شَاءَ، فَانْتُدِبَ هَذَانِ الشَّابَّانِ لِعَقْرِهَا، وَسَعَوْا فِي قَوْمِهِمْ بِذَلِكَ فَاسْتَجَابَ لَهُمْ سَبْعَةٌ آخَرُونَ فَصَارُوا تِسْعَةً، وَهُمُ الْمَذْكُورُونَ فِي قَوْلِهِ تَعَالَى: وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ. وَسَعَوْا فِي بَقِيَّةِ الْقَبِيلَةِ، وَحَسَّنُوا لَهُمْ عَقْرَهَا فَأَجَابُوهُمْ إِلَى ذَلِكَ، وَطَاوَعُوهُمْ فِي ذَلِكَ فَانْطَلَقُوا يَرْصُدُونَ النَّاقَةَ، فَلَمَّا صَدَرَتْ مِنْ وِرْدِهَا كَمَنَ لَهَا مِصْدَعٌ فَرَمَاهَا بِسَهْمٍ فَانْتَظَمَ عَظْمَ سَاقِهَا، وَجَاءَ النِّسَاءُ نِسَاءُ الْقَبِيلَةِ فِي قَتْلِهَا، وَحَسَرْنَ عَنْ وُجُوهِهِنَّ تَرْغِيبًا لَهُمْ، فَابْتَدَرَهُمْ قُدَارُ بْنُ سَالِفٍ فَشَدَّ عَلَيْهَا بِالسَّيْفِ فَكَشَفَ عَنْ عُرْقُوبِهَا، فَخَرَّتْ سَاقِطَةً إِلَى الْأَرْضِ، وَرَغَتْ رَغَاةً وَاحِدَةً عَظِيمَةً، تُحَذِّرُ وَلَدَهَا، ثُمَّ طَعَنَ فِي لَبَّتِهَا فَنَحَرَهَا، وَانْطَلَقَ سَقْبُهَا، وَهُوَ فَصِيلُهَا فَصَعِدَ جَبَلًا مَنِيعًا، وَرَغَا ثَلَاثًا. وعَنْ مَعْمَرٍ عَمَّنْ سَمِعَ الْحَسَنَ أَنَّهُ قَالَ: يَا رَبِّ أَيْنَ أُمِّي، ثُمَّ دَخَلَ فِي صَخْرَةٍ فَغَابَ فِيهَا، وَيُقَالُ: بَلِ اتَّبَعُوهُ فَعَقَرُوهُ أَيْضًا قَالَ اللَّهُ تَعَالَى: فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَى فَعَقَرَ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ. وَقَالَ تَعَالَى: إِذِ انْبَعَثَ أَشْقَاهَا فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا. أَيِ احْذَرُوهَا فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاهَا وَلَا يَخَافُ عُقْبَاهَا. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبْدِ اللَّهِ بْنِ زَمْعَةَ قَالَ: خَطَبَ رَسُولُ اللَّهِ ﷺ فَذَكَرَ النَّاقَةَ، وَذَكَرَ الَّذِي عَقَرَهَا، فَقَالَ: إِذِ انْبَعَثَ أَشْقَاهَا انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فِي رَهْطِهِ مِثْلُ أَبِي زَمْعَةَ. أَخْرَجَاهُ مِنْ حَدِيثِ هِشَامٍ بِهِ. عَارِمٌ أَيْ شَهْمٌ عَزِيزٌ أَيْ رَئِيسٌ مَنِيعٌ أَيْ مُطَاعٌ فِي قَوْمِهِ. وعَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِعَلِيٍّ: أَلَا أُحَدِّثُكَ بِأَشْقَى النَّاسِ. قَالَ: بَلَى. قَالَ: رَجُلَانِ أَحَدُهُمَا أُحَيْمِرُ ثَمُودَ الَّذِي عَقَرَ النَّاقَةَ، وَالَّذِي يَضْرِبُكَ يَا عَلِيُّ عَلَى هَذَا - يَعْنِي قَرْنَهُ - حَتَّى تَبْتَلَّ مِنْهُ هَذِهِ. يَعْنِي لِحْيَتَهُ رَوَاهُ ابْنُ أَبِي حَاتِمٍ. وَقَالَ تَعَالَى: فَعَقَرُوا النَّاقَةَ وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَا صَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ [ الْأَعْرَافِ: 77 ]. فَجَمَعُوا فِي كَلَامِهِمْ هَذَا بَيْنَ كُفْرٍ بَلِيغٍ مِنْ وُجُوهٍ؛ مِنْهَا أَنَّهُمْ خَالَفُوا اللَّهَ وَرَسُولَهُ فِي ارْتِكَابِهِمُ النَّهْيَ الْأَكِيدَ فِي عَقْرِ النَّاقَةِ الَّتِي جَعَلَهَا اللَّهُ لَهُمْ آيَةً  ، وَمِنْهَا أَنَّهُمُ اسْتَعْجَلُوا وُقُوعَ الْعَذَابِ بِهِمْ فَاسْتَحَقُّوهُ مِنْ وَجْهَيْنِ؛ أَحَدُهُمَا: الشَّرْطُ عَلَيْهِمْ فِي قَوْلِهِ: وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ. وَفِي آيَةٍ " عَظِيمٌ ". وَفِي الْأُخْرَى " أَلِيمٌ ". وَالْكُلُّ حَقٌّ. وَالثَّانِي: اسْتِعْجَالُهُمْ عَلَى ذَلِكَ. وَمِنْهَا أَنَّهُمْ كَذَّبُوا الرَّسُولَ الَّذِي قَدْ قَامَ الدَّلِيلُ الْقَاطِعُ عَلَى نُبُوَّتِهِ وَصِدْقِهِ، وَهُمْ يَعْلَمُونَ ذَلِكَ عِلْمًا جَازِمًا.

     ✧ When this situation had gone on long for them, their assembly gathered, and their opinion agreed upon hamstringing this she-camel so that they might be relieved of her and their water might be reserved for them. Satan made their deeds seem fair to them. God, exalted be He, said: “So they hamstrung the she-camel and rebelled against the command of their Lord, and said: O Ṣāliḥ, bring us what you promise us, if you are one of the messengers” [al-Aʿrāf: 77]. The one among them who undertook killing her was their chief Qudār b. Sālif b. Jundaʿ. He was red-skinned, blue-eyed, and short. It was said that he was the son of an adulteress, born on the bed of Sālif. He was from a man called Ṣībān. His act was by agreement of all of them; therefore the act was attributed to all of them. It is said that the reason for killing the she-camel was: Qudār b. Sālif sat with a group drinking wine, and they could not get water with which to mix their wine because it was the she-camel's day to drink. They incited one another to kill her. Ibn Jarīr and other scholars of the exegetes mentioned that two women of Thamūd, the name of one of them being Ṣadūf bt. al-Muḥayyā b. Zuhayr b. al-Muḥayyā, and she was possessed of noble lineage and wealth, and she was married to a man of Aslam, and she separated from him. She summoned a cousin of hers called Miṣdaʿ b. Mahraj b. al-Muḥayyā and offered herself to him if he hamstrung the she-camel. The name of the other was ʿUnayza bt. Ghunaym b. Mijlaz, and she was called Umm ʿUthmān. She was an old disbelieving woman who had daughters from her husband Dhuʾāb b. ʿAmr, one of the chiefs. She offered her four daughters to Qudār b. Sālif if he hamstrung the she-camel: he could have whichever of her daughters he wished. These two young men were summoned to hamstring her, and they went among their people with that. Seven others responded to them, and they became nine. They are those mentioned in His saying, exalted be He: “And there were in the city nine persons who made mischief in the land and did not reform.” They went among the rest of the tribe and made hamstringing her seem good to them. They answered them to that and complied with them in that. They set out to lie in wait for the she-camel. When she returned from her watering, Miṣdaʿ lay in ambush for her and shot her with an arrow that pierced the bone of her shank. The women, the women of the tribe, came urging her killing, and they unveiled their faces to encourage them. Qudār b. Sālif rushed at her and struck her with the sword, cutting her hamstring. She fell to the ground and uttered one great cry, warning her young. Then he thrust into her throat and slaughtered her. Her young, that is her foal, went off and climbed a strong mountain and cried three times. From Maʿmar, from one who heard al-Ḥasan say: “O Lord, where is my mother?” Then it entered a rock and disappeared therein. It is said: rather they followed it and hamstrung it too. God, exalted be He, said: “So they called their companion, and he took and hamstrung. How then was My punishment and My warning?” And He, exalted be He, said: “When the most wretched of them rose up; so the Messenger of God said to them: the she-camel of God and her drinking.” That is, beware of her. But they denied him and hamstrung her; so their Lord crushed them for their sin and levelled it, and He does not fear its consequence. Imam Aḥmad said with his chain from ʿAbd Allāh b. Zamʿa, who said: The Messenger of God ﷺ gave a sermon and mentioned the she-camel and mentioned the one who hamstrung her. He said: “When the most wretched of them rose up” — there rose up for her a fierce, mighty, strong man in his clan, like Abū Zamʿa. They transmitted it from the ḥadīth of Hishām with it. Fierce, that is shrewd; mighty, that is a chief; strong, that is obeyed among his people. From ʿAmmār b. Yāsir, who said: The Messenger of God ﷺ said to ʿAlī: “Shall I not tell you of the most wretched of people?” He said: “Yes.” He said: “Two men: one of them is the red one of Thamūd who hamstrung the she-camel, and the one who will strike you, O ʿAlī, on this” — meaning his head — “until this” — meaning his beard — “becomes wet from it.” Ibn Abī Ḥātim transmitted it. And He, exalted be He, said: “So they hamstrung the she-camel and rebelled against the command of their Lord, and said: O Ṣāliḥ, bring us what you promise us, if you are one of the messengers” [al-Aʿrāf: 77]. In this speech of theirs they combined profound disbelief from several aspects: among them, that they disobeyed God and His Messenger by committing the emphatic prohibition of hamstringing the she-camel which God had made a sign for them; and among them, that they sought to hasten the occurrence of the punishment upon themselves, so they deserved it from two aspects: one of them is the condition placed upon them in His saying: “and do not touch her with harm, lest a near punishment seize you”; in one verse, “great”; in another, “painful”; and all are true. The second is their hastening of that. And among them, that they denied the messenger whose prophethood and truthfulness had been established by decisive proof, while they knew that with certain knowledge.

107. Tarikh (al-Tabari) 107No grade recorded

     وحَمَلَهُمُ الْكُفْرُ وَالضَّلَالُ وَالْعِنَادُ عَلَى اسْتِبْعَادِ الْحَقِّ، وَوُقُوعِ الْعَذَابِ بِهِمْ فَلِهَذَا قَالَ لَهُمْ صَالِحٌ: تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ. أَيْ غَيْرَ يَوْمِهِمْ ذَلِكَ، فَلَمْ يُصَدِّقُوهُ أَيْضًا فِي هَذَا الْوَعْدِ الْأَكِيدِ، بَلْ لَمَّا أَمْسَوْا هَمُّوا بِقَتْلِهِ، وَأَرَادُوا فِيمَا يَزْعُمُونَ أَنْ يُلْحِقُوهُ بِالنَّاقَةِ وَقَالُوا: نَخْرُجُ فَتَرَى النَّاسُ أَنَّنَا نُرِيدُ السَّفَرَ فَنَأْتِي الْغَارَ الَّذِي عَلَى طَرِيقِ صَالِحٍ فَنَكُونُ فِيهِ، فَإِذَا جَاءَ اللَّيْلُ وَخَرَجَ صَالِحٌ إِلَى مَسْجِدِهِ قَتَلْنَاهُ، ثُمَّ رَجَعْنَا إِلَى الْغَارِ، ثُمَّ انْصَرَفْنَا إِلَى رِحَالِنَا، وَقُلْنَا مَا شَهِدْنَا قَتْلَهُ فَيُصَدِّقُنَا قَوْمُهُ. وَكَانَ صَالِحٌ لَا يَبِيتُ مَعَهُمْ، كَانَ يَخْرُجُ إِلَى مَسْجِدٍ لَهُ يُعْرَفُ بِمَسْجِدِ صَالِحٍ فَيَبِيتُ فِيهِ، فَلَمَّا دَخَلُوا الْغَارَ سَقَطَتْ عَلَيْهِمْ صَخْرَةٌ فَقَتَلَتْهُمْ، فَانْطَلَقَ رِجَالٌ مِمَّنْ عَرَفَ الْحَالَ إِلَى الْغَارِ فَرَأَوْهُمْ هَلْكَى، فَعَادُوا يَصِيحُونَ: إِنَّ صَالِحًا أَمَرَهُمْ بِقَتْلِ أَوْلَادِهِمْ، ثُمَّ قَتَلَهُمْ. وَقِيلَ: إِنَّمَا كَانَ تَقَاسُمُ التِّسْعَةِ عَلَى قَتْلِ صَالِحٍ بَعْدَ عَقْرِ النَّاقَةِ وَإِنْذَارِ صَالِحٍ إِيَّاهُمْ بِالْعَذَابِ  ، وَذَلِكَ أَنَّ التِّسْعَةَ الَّذِينَ عَقَرُوا النَّاقَةَ قَالُوا: تَعَالَوْا فَلْنَقْتُلْ صَالِحًا فَإِنْ كَانَ صَادِقًا عَجَّلْنَا قَتْلَهُ، وَإِنْ كَانَ كَاذِبًا أَلْحَقْنَاهُ بِالنَّاقَةِ، فَأَتَوْهُ لَيْلًا فِي أَهْلِهِ فَدَمَغَتْهُمُ الْمَلَائِكَةُ بِالْحِجَارَةِ فَهَلَكُوا، فَأَتَى أَصْحَابُهُمْ فَرَأَوْهُمْ هَلْكَى فَقَالُوا لِصَالِحٍ: أَنْتَ قَتَلْتَهُمْ، وَأَرَادُوا قَتْلَهُ، فَمَنَعَهُمْ عَشِيرَتُهُ وَقَالُوا: إِنَّهُ قَدْ أَنْذَرَكُمُ الْعَذَابَ، فَإِنْ كَانَ صَادِقًا فَلَا تَزِيدُوا رَبَّكُمْ غَضَبًا، وَإِنْ كَانَ كَاذِبًا فَنَحْنُ نُسَلِّمُهُ إِلَيْكُمْ، فَعَادُوا عَنْهُ، فَعَلَى الْقَوْلِ الْأَوَّلِ يَكُونُ التِّسْعَةُ الَّذِينَ تَقَاسَمُوا غَيْرَ الَّذِينَ عَقَرُوا النَّاقَةَ، وَالثَّانِي أَصَحُّ، وَاللَّهُ أَعْلَمُ. قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ. أَيْ لَنَكْبِسَنَّهُ فِي دَارِهِ مَعَ أَهْلِهِ فَلَنَقْتُلَنَّهُ، ثُمَّ نَجْحَدَنَّ قَتْلَهُ، وَنُنْكِرَنَّ ذَلِكَ إِنْ طَالَبَنَا أَوْلِيَاؤُهُ بِدَمِهِ؛ وَلِهَذَا قَالُوا: ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ. وَقَالَ اللَّهُ تَعَالَى: وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَاهُمْ وَقَوْمَهُمْ أَجْمَعِينَ فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَعْلَمُونَ وَأَنْجَيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ. وَأَصْبَحَتْ ثَمُودُ  يَوْمَ الْخَمِيسِ، وَهُوَ الْيَوْمُ الْأَوَّلُ مِنْ أَيَّامِ النَّظِرَةِ، وَوُجُوهُهُمْ مُصْفَرَّةٌ، كَمَا أَنْذَرَهُمْ صَالِحٌ عَلَيْهِ السَّلَامُ، فَلَمَّا أَمْسَوْا نَادَوْا بِأَجْمَعِهِمْ: أَلَا قَدْ مَضَى يَوْمٌ مِنَ الْأَجَلِ، ثُمَّ أَصْبَحُوا فِي الْيَوْمِ الثَّانِي مِنْ أَيَّامِ التَّأْجِيلِ، وَهُوَ يَوْمُ الْجُمُعَةِ، وَوُجُوهُهُمْ مُحْمَرَّةٌ، فَلَمَّا أَمْسَوْا نَادَوْا: أَلَا قَدْ مَضَى يَوْمَانِ مِنَ الْأَجَلِ، ثُمَّ أَصْبَحُوا فِي الْيَوْمِ الثَّالِثِ مِنْ أَيَّامِ الْمَتَاعِ، وَهُوَ يَوْمُ السَّبْتِ، وَوُجُوهُهُمْ مُسْوَدَّةٌ، فَلَمَّا أَمْسَوْا نَادَوْا: أَلَا قَدْ مَضَى الْأَجَلُ، فَلَمَّا كَانَ صَبِيحَةُ يَوْمِ الْأَحَدِ تَحَنَّطُوا وَتَأَهَّبُوا، وَقَعَدُوا يَنْظُرُونَ مَاذَا يَحِلُّ بِهِمْ مِنَ الْعَذَابِ وَالنَّكَالِ وَالنِّقْمَةِ لَا يَدْرُونَ كَيْفَ يُفْعَلُ بِهِمْ، وَلَا مِنْ أَيِّ جِهَةٍ يَأْتِيهِمُ الْعَذَابُ، فَلَمَّا أَشْرَقَتِ الشَّمْسُ جَاءَتْهُمْ صَيْحَةٌ مِنَ السَّمَاءِ مِنْ فَوْقِهِمْ، وَرَجْفَةٌ شَدِيدَةٌ مِنْ أَسْفَلَ مِنْهُمْ، فَفَاضَتِ الْأَرْوَاحُ وَزَهَقَتِ النُّفُوسُ، وَسَكَنَتِ الْحَرَكَاتُ، وَخَشَعَتِ الْأَصْوَاتُ، وَحُقَّتِ الْحَقَائِقُ، فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ جُثَثًا لَا أَرْوَاحَ فِيهَا، وَلَا حِرَاكَ بِهَا قَالُوا: وَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ إِلَّا جَارِيَةٌ كَانَتْ مُقْعَدَةً، وَاسْمُهَا: كَلْبَةُ بِنْتُ السَّلْقِ، وَيُقَالُ لَهَا: الزُّرَيْعَةُ. وَكَانَتْ شَدِيدَةَ الْكُفْرِ وَالْعَدَاوَةِ لِصَالِحٍ عَلَيْهِ السَّلَامُ، فَلَمَّا رَأَتِ الْعَذَابَ أُطْلِقَتْ رِجْلَاهَا، فَقَامَتْ تَسْعَى كَأَسْرَعِ شَيْءٍ فَأَتَتْ حَيًّا مِنَ الْعَرَبِ فَأَخْبَرَتْهُمْ بِمَا رَأَتْ وَمَا حَلَّ بِقَوْمِهَا، وَاسْتَسْقَتْهُمْ مَاءً، فَلَمَّا شَرِبَتْ مَاتَتْ. قَالَ اللَّهُ تَعَالَى: كَأَنْ لَمْ يَغْنَوْا فِيهَا. أَيْ لَمْ يُقِيمُوا فِيهَا فِي سَعَةٍ، وَرِزْقٍ، وَغَنَاءٍ: أَلَا إِنَّ ثَمُودَ كَفَرُوا رَبَّهُمْ أَلَا بُعْدًا لِثَمُودَ. أَيْ نَادَى عَلَيْهِمْ لِسَانُ الْقَدَرِ بِهَذَا. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ جَابِرٍ قَالَ: لَمَّا مَرَّ رَسُولُ اللَّهِ ﷺ بِالْحِجْرِ قَالَ: لَا تَسْأَلُوا الْآيَاتِ فَقَدْ سَأَلَهَا قَوْمُ صَالِحٍ فَكَانَتْ يَعْنِي النَّاقَةَ تَرِدُ مِنْ هَذَا الْفَجِّ، وَتَصْدُرُ مِنْ هَذَا الْفَجِّ فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَعَقَرُوهَا، وَكَانَتْ تَشْرَبُ مَاءَهُمْ يَوْمًا، وَيَشْرَبُونَ لَبَنَهَا يَوْمًا، فَعَقَرُوهَا، فَأَخَذَتْهُمْ صَيْحَةٌ أَهْمَدَ اللَّهُ مَنْ تَحْتَ أَدِيمِ السَّمَاءِ مِنْهُمْ إِلَّا رَجُلًا وَاحِدًا كَانَ فِي حَرَمِ اللَّهِ. فَقَالُوا: مَنْ هُوَ يَا رَسُولَ اللَّهِ ؟ قَالَ: هُوَ أَبُو رِغَالٍ، فَلَمَّا خَرَجَ مِنَ الْحَرَمِ أَصَابَهُ مَا أَصَابَ قَوْمَهُ. وَهَذَا الْحَدِيثُ عَلَى شَرْطِ مُسْلِمٍ، وَلَيْسَ هُوَ فِي شَيْءٍ مِنَ الْكُتُبِ السِّتَّةِ، وَاللَّهُ أَعْلَمُ. وعن إِسْمَاعِيلُ بْنُ أُمَيَّةَ، أَنَّ النَّبِيَّ ﷺ مَرَّ بِقَبْرِ أَبِي رِغَالٍ، فَقَالَ: أَتَدْرُونَ مَنْ هَذَا ؟ قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: هَذَا قَبْرُ أَبِي رِغَالٍ رَجُلٍ مِنْ ثَمُودَ كَانَ فِي حَرَمِ اللَّهِ، فَمَنَعَهُ حَرَمُ اللَّهِ عَذَابَ اللَّهِ، فَلَمَّا خَرَجَ أَصَابَهُ مَا أَصَابَ قَوْمَهُ، فَدُفِنَ هَاهُنَا وَدُفِنَ مَعَهُ غُصْنٌ مِنْ ذَهَبٍ. فَنَزَلَ الْقَوْمُ فَابْتَدَرُوهُ بِأَسْيَافِهِمْ فَبَحَثُوا عَنْهُ، فَاسْتَخْرَجُوا الْغُصْنَ. خطاب صالح قومه بعد هلاكهم وَقَوْلُهُ تَعَالَى: فَتَوَلَّى عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَكِنْ لَا تُحِبُّونَ النَّاصِحِينَ. إِخْبَارٌ عَنْ صَالِحٍ عَلَيْهِ السَّلَامُ أَنَّهُ خَاطَبَ قَوْمَهُ بَعْدَ هَلَاكِهِمْ، وَقَدْ أَخَذَ فِي الذَّهَابِ عَنْ مَحِلَّتِهِمْ إِلَى غَيْرِهَا قَائِلًا لَهُمْ: يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ. أَيْ جَهَدْتُ فِي هِدَايَتِكُمْ بِكُلِّ مَا أَمْكَنَنِي، وَحَرَصْتُ عَلَى ذَلِكَ بِقَوْلِي وَفِعْلِي وَنِيَّتِي وَلَكِنْ لَا تُحِبُّونَ النَّاصِحِينَ. أَيْ لَمْ تَكُنْ سَجَايَاكُمْ تَقْبَلُ الْحَقَّ وَلَا تُرِيدُهُ، فَلِهَذَا صِرْتُمْ إِلَى مَا أَنْتُمْ فِيهِ مِنَ الْعَذَابِ الْأَلِيمِ الْمُسْتَمِرِّ بِكُمُ الْمُتَّصِلِ إِلَى الْأَبَدِ، وَلَيْسَ لِي فِيكُمْ حِيلَةٌ، وَلَا لِي بِالدَّفْعِ عَنْكُمْ يَدَانِ، وَالَّذِي وَجَبَ عَلَيَّ مِنْ أَدَاءِ الرِّسَالَةِ وَالنُّصْحِ لَكُمْ قَدْ فَعَلْتُهُ وَبَذَلْتُهُ لَكُمْ، وَلَكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ. وَهَكَذَا خَاطَبَ النَّبِيُّ ﷺ أَهْلَ قَلِيبِ بَدْرٍ بَعْدَ ثَلَاثِ لَيَالٍ، وَقَفَ عَلَيْهِمْ، وَقَدْ رَكِبَ رَاحِلَتَهُ، وَأَمَرَ بِالرَّحِيلِ مِنْ آخِرِ اللَّيْلِ، فَقَالَ: يَا أَهْلَ الْقَلِيبِ هَلْ وَجَدْتُمْ مَا وَعَدَكُمْ رَبُّكُمْ حَقًّا، فَإِنِّي قَدْ وَجَدْتُ مَا وَعَدَنِي رَبِّي حَقًّا. وَقَالَ لَهُمْ فِيمَا قَالَ: بِئْسَ عَشِيرَةُ النَّبِيِّ كُنْتُمْ لِنَبِيِّكُمْ كَذَّبْتُمُونِي وَصَدَّقَنِي النَّاسُ، وَأَخْرَجْتُمُونِي وَآوَانِي النَّاسُ، وَقَاتَلْتُمُونِي وَنَصَرَنِي النَّاسُ، فَبِئْسَ عَشِيرَةُ النَّبِيِّ كُنْتُمْ لِنَبِيِّكُمْ. فَقَالَ لَهُ عُمَرُ: يَا رَسُولَ اللَّهِ تُخَاطِبُ أَقْوَامًا قَدْ جَيَّفُوا. فَقَالَ: وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ، وَلَكِنَّهُمْ لَا يُجِيبُونَ. وَقَدْ ذُكِرَ أَنَّ قَوْمَ صَالِحٍ كَانَتْ أَعْمَارُهُمْ طَوِيلَةً، فَكَانُوا يَبْنُونَ الْبُيُوتَ مِنَ الْمَدَرِ فَتَخْرَبُ قَبْلَ مَوْتِ الْوَاحِدِ مِنْهُمْ، فَنَحَتُوا لَهُمْ بُيُوتًا فِي الْجِبَالِ، وَذَكَرُوا أَنَّ صَالِحًا عَلَيْهِ السَّلَامُ لَمَّا سَأَلُوهُ آيَةً، فَأَخْرَجَ اللَّهُ لَهُمُ النَّاقَةَ مِنَ الصَّخْرَةِ أَمَرَهُمْ بِهَا وَبِالْوَلَدِ الَّذِي كَانَ فِي جَوْفِهَا، وَحَذَّرَهُمْ بَأْسَ اللَّهِ إِنْ هُمْ نَالُوهَا بِسُوءٍ، وَأَخْبَرَهُمْ أَنَّهُمْ سَيَعْقِرُونَهَا، وَيَكُونُ سَبَبُ هَلَاكِهِمْ ذَلِكَ، وَذَكَرَ لَهُمْ صِفَةَ عَاقِرِهَا، وَأَنَّهُ أَحْمَرُ أَزْرَقُ أَصْهَبُ، فَبَعَثُوا الْقَوَابِلَ فِي الْبَلَدِ مَتَى وَجَدُوا مَوْلُودًا بِهَذِهِ الصِّفَةِ يَقْتُلْنَهُ، فَكَانُوا عَلَى ذَلِكَ دَهْرًا طَوِيلًا، وَانْقَرَضَ جِيلٌ وَأَتَى جِيلٌ آخَرُ، فَلَمَّا كَانَ فِي بَعْضِ الْأَعْصَارِ خَطَبَ رَئِيسٌ مِنْ رُؤَسَائِهِمْ عَلَى ابْنِهِ بِنْتَ آخَرَ مِثْلِهِ فِي الرِّيَاسَةِ، فَزَوَّجَهُ فَوُلِدَ بَيْنَهُمَا عَاقِرُ النَّاقَةِ، وَهُوَ قُدَارُ بْنُ سَالِفٍ، فَلَمْ تَتَمَكَّنِ الْقَوَابِلُ مِنْ قَتْلِهِ لِشَرَفِ أَبَوَيْهِ وَجَدَّيْهِ فِيهِمْ، فَنَشَأَ نَشْأَةً سَرِيعَةً فَكَانَ يَشِبُّ فِي الْجُمُعَةِ، كَمَا يَشِبُّ غَيْرُهُ فِي شَهْرٍ، حَتَّى كَانَ مِنْ أَمْرِهِ أَنْ خَرَجَ مُطَاعًا فِيهِمْ رَئِيسًا بَيْنَهُمْ، فَسَوَّلَتْ لَهُ نَفْسُهُ عَقْرَ النَّاقَةِ، وَاتَّبَعَهُ عَلَى ذَلِكَ ثَمَانِيَةٌ مِنْ أَشْرَافِهِمْ، وَهُمُ التِّسْعَةُ الَّذِينَ أَرَادُوا قَتْلَ صَالِحٍ عَلَيْهِ السَّلَامُ، فَلَمَّا وَقَعَ مِنْ أَمْرِهِمْ مَا وَقَعَ مِنْ عَقْرِ النَّاقَةِ، وَبَلَغَ ذَلِكَ صَالِحًا عَلَيْهِ السَّلَامُ جَاءَهُمْ بَاكِيًا عَلَيْهَا فَتَلَقَّوْهُ يَعْتَذِرُونَ إِلَيْهِ، وَيَقُولُونَ: إِنَّ هَذَا لَمْ يَقَعْ عَنْ مَلَأٍ مِنَّا، وَإِنَّمَا فَعَلَ هَذَا هَؤُلَاءِ الْأَحْدَاثُ فِينَا، فَيُقَالُ إِنَّهُ أَمَرَهُمْ بِاسْتِدْرَاكِ سَقْبِهَا حَتَّى يُحْسِنُوا إِلَيْهِ عِوَضًا عَنْهَا، فَذَهَبُوا وَرَاءَهُ فَصَعِدَ جَبَلًا هُنَاكَ، فَلَمَّا تَصَاعَدُوا فِيهِ وَرَاءَهُ تَعَالَى الْجَبَلُ حَتَّى ارْتَفَعَ فَلَا يَنَالُهُ الطَّيْرُ، وَبَكَى الْفَصِيلُ حَتَّى سَالَتْ دُمُوعُهُ، ثُمَّ اسْتَقْبَلَ صَالِحًا عَلَيْهِ السَّلَامُ، وَرَغَا ثَلَاثًا فَعِنْدَهَا قَالَ صَالِحٌ: تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ذَلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ. وَأَخْبَرَهُمْ أَنَّهُمْ يُصْبِحُونَ مِنْ غَدِهِمْ صُفْرًا، ثُمَّ تَحْمَرُّ وُجُوهُهُمْ فِي الثَّانِي، وَفِي الْيَوْمِ الثَّالِثِ تَسْوَدُّ وُجُوهُهُمْ، فَلَمَّا كَانَ فِي الْيَوْمِ الرَّابِعِ أَتَتْهُمُ صَيْحَةٌ فِيهَا صَوْتُ كُلِّ صَاعِقَةٍ فَأَخْمَدَتْهُمْ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ، وَفِي بَعْضِ هَذَا السِّيَاقِ نَظَرٌ وَمُخَالَفَةٌ لِظَاهِرِ مَا يُفْهَمُ مِنَ الْقُرْآنِ فِي شَأْنِهِمْ وَقِصَّتِهِمْ، كَمَا قَدَّمْنَا. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ بِالصَّوَابِ، وَهُوَ حَسْبُنَا وَنِعْمَ الْوَكِيلُ.

     ✧ Their disbelief, error, and obstinacy carried them to deem the truth far-fetched and to deem that punishment would not befall them. For this reason Ṣāliḥ said to them: “Enjoy yourselves in your abode for three days”—that is, besides that day of theirs. They did not believe him in this firm warning either; rather, when evening came, they resolved to kill him, and they intended, as they claimed, to join him to the she-camel. They said: “We shall go out so that the people see that we intend to travel, then come to the cave that is on Ṣāliḥ’s path and be in it. When night falls and Ṣāliḥ goes out to his place of prayer, we shall kill him, then return to the cave, then depart to our baggage, and say, ‘We did not witness his killing,’ so that his people will believe us.” Ṣāliḥ used not to spend the night among them; he used to go out to a place of prayer of his known as the mosque of Ṣāliḥ and spend the night in it. When they entered the cave, a boulder fell upon them and killed them. Men from those who knew the situation went to the cave and saw them dead, then returned crying out: “Ṣāliḥ commanded them to kill their children, then he killed them.” It is also said: The nine’s swearing together to kill Ṣāliḥ occurred only after the hamstringing of the she-camel and Ṣāliḥ’s warning them of punishment. That is because the nine who hamstrung the she-camel said: “Come, let us kill Ṣāliḥ. If he is truthful, we shall have hastened his death; if he is a liar, we shall have joined him to the she-camel.” So they came to him at night among his family, and the angels crushed them with stones, and they perished. Their companions came and saw them dead, and said to Ṣāliḥ: “You killed them,” and they wanted to kill him. His clan prevented them and said: “He has warned you of punishment. If he is truthful, do not increase your Lord in wrath; if he is a liar, we shall hand him over to you.” So they turned away from him. On the first report, the nine who swore together were other than those who hamstrung the she-camel; the second is more sound, and God knows best. They said: “Swear by God that we shall attack him by night, he and his household”—that is, we shall fall upon him in his house with his household and kill him, then we shall deny his killing and disavow it if his heirs demand his blood from us. For this reason they said: “Then we shall say to his heir, ‘We did not witness the destruction of his household, and we are indeed truthful.’” God Almighty said: “And they devised a scheme, and We devised a scheme while they perceived not. So behold how was the outcome of their scheme—that We destroyed them and their people all together. Those are their houses, fallen in ruin because of the wrong they did. Surely in that is a sign for a people who know. And We saved those who believed and were God-fearing.” Thamūd awoke on Thursday, the first of the days of respite, with their faces yellow, just as Ṣāliḥ ﷺ had warned them. When evening came, they called out all together: “Lo, one day of the appointed term has passed.” Then they awoke on the second day of the appointed term, Friday, with their faces red. When evening came, they called out: “Lo, two days of the appointed term have passed.” Then they awoke on the third of the days of enjoyment, Saturday, with their faces black. When evening came, they called out: “Lo, the appointed term has passed.” When Sunday morning came, they perfumed themselves and prepared, and sat watching what punishment, exemplary requital, and vengeance would descend upon them, not knowing how it would be done to them nor from which direction the punishment would come to them. When the sun rose, a shout came to them from the sky above them, and a severe quake from beneath them; the spirits overflowed, the souls departed, movements ceased, voices fell silent, and realities were made true: they awoke in their abode crouching, corpses with no spirits in them and no movement in them. They said: None of them remained except a girl who was crippled, whose name was Kalbah bt. al-Salq, and she was called al-Zurayʿah. She was intense in disbelief and enmity toward Ṣāliḥ ﷺ. When she saw the punishment, her legs were released, and she rose running as fast as anything, came to an Arab tribe, and told them what she had seen and what had befallen her people. She asked them for water, and when she drank, she died. God Almighty said: “As though they had not dwelt therein”—that is, they had not remained therein in ease, provision, and sufficiency: “Lo, Thamūd disbelieved in their Lord. Lo, away with Thamūd”—that is, the tongue of destiny called out against them with this. Al-Imām Aḥmad said with his chain of transmission from Jābir who said: When the Messenger of God ﷺ passed by al-Ḥijr, he said: “Do not ask for signs, for the people of Ṣāliḥ asked for them, and it—meaning the she-camel—used to come down to water from this mountain pass and go out from this mountain pass. But they rebelled against the command of their Lord and hamstrung her. She used to drink their water one day, and they used to drink her milk one day; then they hamstrung her. So a shout seized them: God destroyed everyone of them beneath the canopy of heaven except one man who was in the sanctuary of God.” They said: “Who is he, O Messenger of God?” He said: “He is Abū Righāl. When he left the sanctuary, what befell his people befell him.” This ḥadīth meets Muslim’s criterion, but it is not found in any of the six books, and God knows best. And from Ismāʿīl b. Umayyah, that the Prophet ﷺ passed by the grave of Abū Righāl and said: “Do you know who this is?” They said: “God and His Messenger know best.” He said: “This is the grave of Abū Righāl, a man of Thamūd who was in the sanctuary of God. The sanctuary of God protected him from God’s punishment, but when he left it, what befell his people befell him, and he was buried here, and a branch of gold was buried with him.” So the people dismounted and raced to it with their swords, searched for it, and extracted the branch. Ṣāliḥ’s address to his people after their destruction and the word of God Almighty: “So he turned away from them and said: O my people, I have conveyed to you the message of my Lord and counseled you, but you do not love sincere counselors.” This is a report about Ṣāliḥ ﷺ, that he addressed his people after their destruction while he had begun to depart from their abode to another place, saying to them: “O my people, I have conveyed to you the message of my Lord and counseled you”—that is, I strove in guiding you with all that I could, and I was eager for that by my word, deed, and intention—“but you do not love sincere counselors”—that is, your natures did not accept the truth nor desire it; for this reason you have come to what you are in of painful, abiding punishment that clings to you and continues forever. I have no device for you, nor do I have hands to ward it off from you. What was incumbent upon me of delivering the message and counseling you I have done and expended for you, but God does what He wills. Likewise the Prophet ﷺ addressed the people of the well of Badr after three nights: he stood over them after mounting his riding beast and ordering departure at the end of the night, and said: “O people of the well, have you found what your Lord promised you to be true? For I have found what my Lord promised me to be true.” And among what he said to them: “What an evil kinsfolk of a prophet you were to your prophet! You called me a liar while the people believed me; you expelled me while the people sheltered me; you fought me while the people helped me. What an evil kinsfolk of a prophet you were to your prophet.” ʿUmar said to him: “O Messenger of God, do you address people who have become carcasses?” He said: “By Him in whose hand is my soul, you are no better at hearing what I say than they are, but they do not answer.” It has been mentioned that the people of Ṣāliḥ had long lifespans. They used to build houses of mud brick, and these would fall into ruin before one of them died, so they carved houses for themselves in the mountains. They mentioned that when they asked Ṣāliḥ ﷺ for a sign, and God brought out for them the she-camel from the rock, he commanded them regarding her and regarding the young that was in her belly, warned them of God’s might if they harmed her, and told them that they would hamstring her and that this would be the cause of their destruction. He described to them the hamstringer: that he would be red, blue-eyed, and fair-skinned. So they sent midwives throughout the land: whenever they found a newborn with this description, they killed him. They remained upon that for a long age, and one generation passed away and another came. When it was in some of the ages, a chief of their chiefs sought in marriage for his son the daughter of another like him in chieftainship, and he married him, and between them was born the hamstringer of the she-camel, Qudār b. Sālif. The midwives were unable to kill him because of the nobility of his parents and grandparents among them. He grew quickly: he matured in a week as another matured in a month, until his affair came to the point that he went out among them as one obeyed, a chief among them. His soul enticed him to hamstring the she-camel, and eight of their nobles followed him in that—these being the nine who intended to kill Ṣāliḥ ﷺ. When what happened of their hamstringing the she-camel came to pass and that reached Ṣāliḥ ﷺ, he came to them weeping over her. They met him, excusing themselves to him and saying: “This did not happen by counsel from us; only these youths among us did it.” It is said that he commanded them to catch her young so that they might treat it well in her place. They went after it, and it climbed a mountain there. When they climbed after it, the mountain rose until it was so high that birds could not reach it, and the young wept until its tears flowed. Then it turned to face Ṣāliḥ ﷺ, and it lowed three times. At that point Ṣāliḥ said: “Enjoy yourselves in your abode for three days: that is a promise not to be belied.” He told them that they would awake on the morrow yellow, then their faces would turn red on the second, and on the third day their faces would turn black. When the fourth day came, a shout came to them in which was the sound of every thunderbolt, and it destroyed them, and they awoke in their abode crouching. In some of this narrative there is scrutiny and contradiction to what is apparently understood from the Qurʾān concerning their affair and their story, as we have presented. And God, glorified and exalted, knows best what is correct. He is sufficient for us, and excellent is the Disposer of affairs.

108. Tarikh (al-Tabari) 108No grade recorded

     قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا مَرَّ النَّبِيُّ ﷺ بِوَادِي عُسْفَانَ حِينَ حَجَّ قَالَ: يَا أَبَا بَكْرٍ أَيُّ وَادٍ هَذَا ؟. قَالَ: وَادِي عُسْفَانَ. قَالَ: لَقَدْ مَرَّ بِهِ هُودٌ، وَصَالِحٌ عَلَيْهِمَا السَّلَامُ عَلَى بَكَرَاتٍ حُمْرٍ خُطُمُهَا اللِّيفُ، أُزُرُهُمُ الْعَبَاءُ، وَأَرْدِيَتُهُمُ النِّمَارُ، يُلَبُّونَ يَحُجُّونَ الْبَيْتَ الْعَتِيقَ. إِسْنَادٌ حَسَنٌ.

     ✧ Imam Aḥmad said with his chain of transmission, on the authority of Ibn ʿAbbās, who said: When the Prophet ﷺ passed through the valley of ʿUsfān during the Ḥajj, he said: “O Abū Bakr, which valley is this?” He said: “The valley of ʿUsfān.” He said: “Hūd and Ṣāliḥ (peace be upon them both) passed through it on red camels whose reins were of palm fiber, their lower garments were cloaks, and their outer garments were striped mantles, reciting the talbiyah as they made the Ḥajj to the Ancient House.” A ḥasan chain of transmission.

109. Tarikh (al-Tabari) 109No grade recorded

     أَمَّا صَالِحٌ   - عَلَيْهِ السَّلَامُ - فَإِنَّهُ سَارَ إِلَى الشَّامِ، فَنَزَلَ فِلَسْطِينَ، ثُمَّ انْتَقَلَ إِلَى مَكَّةَ فَأَقَامَ بِهَا يَعْبُدُ اللَّهَ حَتَّى مَاتَ، وَهُوَ ابْنُ ثَمَانٍ وَخَمْسِينَ سَنَةً، وَكَانَ قَدْ أَقَامَ فِي قَوْمِهِ يَدْعُوهُمْ عِشْرِينَ سَنَةً. وَقِيلَ: بَلْ عَاشَ مِائَتَيْ سَنَةٍ وَسَبْعِينَ ثُمَّ بَعَثَ اللَّهُ تَعَالَى بَعْدَهُ إِبْرَاهِيمَ الْخَلِيلَ.

     ✧ As for Ṣāliḥ ﷺ, he traveled to Syria and settled in Palestine. Then he moved to Makkah and stayed there worshipping Allah until he died at the age of fifty-eight years. He had remained among his people calling them for twenty years. It was also said: rather, he lived two hundred and seventy years. Then Allah, Exalted is He, sent after him Ibrāhīm al-Khalīl.

110. Tarikh (al-Tabari) 110No grade recorded

     مُرُورِ النَّبِيِّ ﷺ بِوَادِي الْحِجْرِ مِنْ أَرْضِ ثَمُودَ عَامَ تَبُوكَ   وَلَمَّا سَارَ النَّبِيُّ ﷺ إِلَى تَبُوكَ أَتَى عَلَى قَرْيَةِ ثَمُودَ، فَقَالَ لِأَصْحَابِهِ: لَا يَدْخُلَنَّ أَحَدٌ مِنْكُمُ الْقَرْيَةَ وَلَا تَشْرَبُوا مِنْ مَائِهَا، وَأَرَاهُمْ مُرْتَقَى الْفَصِيلِ فِي الْجَبَلِ، وَأَرَاهُمُ الْفَجَّ الَّذِي كَانَتِ النَّاقَةُ تَرِدُ مِنْهُ الْمَاءَ. وقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عُمَرَ قَالَ: لَمَّا نَزَلَ رَسُولُ اللَّهِ ﷺ بِالنَّاسِ عَلَى تَبُوكَ نَزَلَ بِهِمُ الْحِجْرَ عِنْدَ بُيُوتِ ثَمُودَ، فَاسْتَقَى النَّاسُ مِنَ الْآبَارِ الَّتِي كَانَتْ تَشْرَبُ مِنْهَا ثَمُودُ، فَعَجَنُوا مِنْهَا وَنَصَبُوا الْقُدُورَ فَأَمَرَهُمْ رَسُولُ اللَّهِ فَأَهْرَاقُوا الْقُدُورَ، وَعَلَفُوا الْعَجِينَ الْإِبِلَ، ثُمَّ ارْتَحَلَ بِهِمْ حَتَّى نَزَلَ بِهِمْ عَلَى الْبِئْرِ الَّتِي كَانَتْ تَشْرَبُ مِنْهَا النَّاقَةُ، وَنَهَاهُمْ أَنْ يَدْخُلُوا عَلَى الْقَوْمِ الَّذِينَ عُذِّبُوا، وَقَالَ: إِنِّي أَخْشَى أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ فَلَا تَدْخُلُوا عَلَيْهِمْ. وَقَالَ أَحْمَدُ أَيْضًا بسنده عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ وَهُوَ بِالْحِجْرِ: لَا تَدْخُلُوا عَلَى هَؤُلَاءِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنْ لَمْ تَكُونُوا بَاكِينَ فَلَا تَدْخُلُوا عَلَيْهِمْ أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ. أَخْرَجَاهُ فِي الصَّحِيحَيْنِ مِنْ غَيْرِ وَجْهٍ. وَفِي بَعْضِ الرِّوَايَاتِ أَنَّهُ عَلَيْهِ السَّلَامُ لَمَّا مَرَّ بِمَنَازِلِهِمْ قَنَّعَ رَأْسَهُ، وَأَسْرَعَ رَاحِلَتَهُ. وَفِي رِوَايَةٍ فَإِنْ لَمْ تَبْكُوا فَتَبَاكَوْا، خَشْيَةَ أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ. صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ. وَقَالَ الْإِمَامُ أَحْمَدُ عن عَامِرُ بْنُ سَعْدٍ ؓ قَالَ: لَمَّا كَانَ فِي غَزْوَةِ تَبُوكَ، فَسَارَعَ النَّاسُ إِلَى أَهْلِ الْحِجْرِ يَدْخُلُونَ عَلَيْهِمْ، فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ، فَنَادَى فِي النَّاسِ: الصَّلَاةُ جَامِعَةٌ. قَالَ: فَأَتَيْتُ النَّبِيَّ ﷺ، وَهُوَ مُمْسِكٌ بَعِيرَهُ، وَهُوَ يَقُولُ: مَا تَدْخُلُونَ عَلَى قَوْمٍ غَضِبَ اللَّهُ عَلَيْهِمْ ؟ فَنَادَاهُ رَجُلٌ: نَعْجَبُ مِنْهُمْ يَا رَسُولَ اللَّهِ. قَالَ: أَفَلَا أُنَبِّئُكُمْ بِأَعْجَبَ مِنْ ذَلِكَ ؟ رَجُلٌ مِنْ أَنْفُسِكُمْ يُنَبِّئُكُمْ بِمَا كَانَ قَبْلَكُمْ، وَمَا هُوَ كَائِنٌ بَعْدَكُمْ فَاسْتَقِيمُوا وَسَدِّدُوا، فَإِنَّ اللَّهَ لَا يَعْبَأُ بِعَذَابِكُمْ شَيْئًا، وَسَيَأْتِي قَوْمٌ لَا يَدْفَعُونَ عَنْ أَنْفُسِهِمْ بِشَيْءٍ. إِسْنَادٌ حَسَنٌ، وَلَمْ يُخَرِّجُوهُ.

     ✧ The Prophet's ﷺ passing through the valley of al-Ḥijr in the land of Thamūd in the year of Tabūk When the Prophet ﷺ marched to Tabūk, he came upon the town of Thamūd and said to his companions: 'Let none of you enter the town, and do not drink from its water.' He showed them the climbing place of the weaned camel on the mountain, and he showed them the mountain pass through which the she-camel used to come to water. Al-Imām Aḥmad said with his chain of transmission on the authority of Ibn ʿUmar, who said: When the Messenger of Allah ﷺ encamped with the people at Tabūk, he encamped with them at al-Ḥijr near the dwellings of Thamūd. The people drew water from the wells from which Thamūd used to drink, and they kneaded dough with it and set up cooking pots. The Messenger of Allah ordered them, so they emptied the cooking pots and fed the dough to the camels. Then he departed with them until he encamped with them at the well from which the she-camel used to drink, and he forbade them to enter upon the people who had been punished, saying: 'I fear that the like of what befell them may befall you, so do not enter upon them.' Aḥmad also said with his chain of transmission on the authority of ʿAbd Allāh b. ʿUmar, who said: The Messenger of Allah ﷺ said while he was at al-Ḥijr: 'Do not enter upon these punished people except if you are weeping; and if you are not weeping, then do not enter upon them, lest the like of what befell them befall you.' They recorded it in the two Ṣaḥīḥs from more than one route. In some narrations, when he ﷺ passed by their dwellings, he covered his head and hastened his riding camel. In another narration: 'If you do not weep, then pretend to weep, for fear that the like of what befell them may befall you.' May the blessings and peace of Allah be upon him. Al-Imām Aḥmad said on the authority of ʿĀmir b. Saʿd ؓ, who said: During the expedition of Tabūk, the people hastened to the people of al-Ḥijr and began entering upon them. That reached the Messenger of Allah ﷺ, so he called out among the people: 'Prayer in congregation.' He said: I came to the Prophet ﷺ while he was holding his camel and saying: 'Do you enter upon a people with whom Allah is angry?' A man called out to him: 'We marvel at them, O Messenger of Allah.' He said: 'Shall I not inform you of something more marvelous than that? A man from among yourselves who tells you of what was before you and what will be after you. So be upright and aim aright, for Allah pays no heed whatsoever to your punishment. And a people will come who will not defend themselves with anything.' The chain of transmission is ḥasan, and they did not record it.

111. Tarikh (al-Tabari) 111No grade recorded

     أَمَّا أَهْلُ التَّوْرَاةِ فَإِنَّهُمْ يَزْعُمُونَ أَنَّهُ لَا ذِكْرَ لِعَادٍ، وَهُودٍ، وَثَمُودَ، وَصَالِحٍ فِي التَّوْرَاةِ، قَالَ: وَأَمْرُهُمْ عِنْدَ الْعَرَبِ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ كَشُهْرَةِ إِبْرَاهِيمَ الْخَلِيلِ - عَلَيْهِ السَّلَامُ -. قُلْتُ: وَلَيْسَ إِنْكَارُهُمْ ذَلِكَ بِأَعْجَبَ مِنْ إِنْكَارِهِمْ نُبُوَّةَ إِبْرَاهِيمَ الْخَلِيلِ وَرِسَالَتَهُ، وَكَذَلِكَ إِنْكَارِهِمْ حَالَ الْمَسِيحِ - عَلَيْهِ السَّلَامُ -. وَلَكِنْ فِي الْقُرْآنِ مَا يَدُلُّ عَلَى أَنَّ مُوسَى أَخْبَرَ عَنْهُمَا، كَمَا قَالَ تَعَالَى فِي سُورَةِ إِبْرَاهِيمَ: وَقَالَ مُوسَى إِنْ تَكْفُرُوا أَنْتُمْ وَمَنْ فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِنْ قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ [ إِبْرَاهِيمَ: 8 - 9 ]. الْآيَةَ الظَّاهِرُ أَنَّ هَذَا مِنْ تَمَامِ كَلَامِ مُوسَى مَعَ قَوْمِهِ، وَلَكِنْ لَمَّا كَانَ هَاتَانِ الْأُمَّتَانِ مِنَ الْعَرَبِ لَمْ يَضْبِطُوا خَبَرَهُمَا جَيِّدًا، وَلَا اعْتَنَوْا بِحِفْظِهِ، وَإِنْ كَانَ خَبَرُهُمَا كَانَ مَشْهُورًا فِي زَمَانِ مُوسَى عَلَيْهِ السَّلَامُ.

     ✧ As for the People of the Torah, they claim that there is no mention of ʿĀd, Hūd, Thamūd, or Ṣāliḥ in the Torah. He said: Their affair among the Arabs in the Jāhiliyyah and in Islam is as famous as that of Ibrāhīm al-Khalīl ﷺ. I say: Their denial of that is no stranger than their denial of the prophethood of Ibrāhīm al-Khalīl and his apostleship, and likewise their denial of the state of the Messiah ﷺ. But in the Qurʾān there is what indicates that Mūsā informed about them, as the Most High said in Sūrat Ibrāhīm: And Mūsā said, “If you disbelieve, you and whoever is on earth entirely, then indeed, Allah is Free of need, Praiseworthy. Has there not come to you the news of those before you – the people of Nūḥ and ʿĀd and Thamūd and those after them? No one knows them but Allah. Their messengers brought them clear proofs.” [Ibrāhīm: 8–9]. The apparent meaning is that this is part of the speech of Mūsā to his people, but since these two nations were from the Arabs, they did not record their news well, nor did they take care to preserve it, although their news was famous in the time of Mūsā ﷺ.

112. Tarikh (al-Tabari) 112No grade recorded

     قَالَ تَعَالَى فِي سُورَةِ الْأَعْرَافِ: وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ هَذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ عَادٍ وَبَوَّأَكُمْ فِي الْأَرْضِ تَتَّخِذُونَ مِنْ سُهُولِهَا قُصُورًا وَتَنْحِتُونَ الْجِبَالَ بُيُوتًا فَاذْكُرُوا آلَاءَ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَ فَعَقَرُوا النَّاقَةَ وعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَا صَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ فَتَوَلَّى عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَكِنْ لَا تُحِبُّونَ النَّاصِحِينَ [ الْأَعْرَافِ: 73 - 79 ]. وَقَالَ تَعَالَى فِي سُورَةِ هُودٍ: وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ هُوَ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيهَا فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي قَرِيبٌ مُجِيبٌ قَالُوا يَا صَالِحُ قَدْ كُنْتَ فِينَا مَرْجُوًّا قَبْلَ هَذَا أَتَنْهَانَا أَنْ نَعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَإِنَّنَا لَفِي شَكٍّ مِمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي مِنْهُ رَحْمَةً فَمَنْ يَنْصُرُنِي مِنَ اللَّهِ إِنْ عَصَيْتُهُ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ وَيَا قَوْمِ هَذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ فَعَقَرُوهَا فَقَالَ تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ذَلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ فَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا صَالِحًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَمِنْ خِزْيِ يَوْمِئِذٍ إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ كَأَنْ لَمْ يَغْنَوْا فِيهَا أَلَا إِنَّ ثَمُودَ كَفَرُوا رَبَّهُمْ أَلَا بُعْدًا لِثَمُودَ [ هُودٍ: 61 - 68 ]. وَقَالَ تَعَالَى فِي سُورَةِ الْحِجْرِ: وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ الْمُرْسَلِينَ وَآتَيْنَاهُمْ آيَاتِنَا فَكَانُوا عَنْهَا مُعْرِضِينَ وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ فَمَا أَغْنَى عَنْهُمْ مَا كَانُوا يَكْسِبُونَ [ الْحِجْرِ: 80 - 84 ]. وَقَالَ سُبْحَانَهُ وَتَعَالَى فِي سُورَةِ سُبْحَانَ: وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا [ الْإِسْرَاءِ: 59 ]. وَقَالَ تَعَالَى فِي سُورَةِ الشُّعَرَاءِ: كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلَا تَتَّقُونَ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ أَتُتْرَكُونَ فِي مَا هَاهُنَا آمِنِينَ فِي جَنَّاتٍ وَعُيُونٍ وَزُرُوعٍ وَنَخْلٍ طَلْعُهَا هَضِيمٌ وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ مَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا فَأْتِ بِآيَةٍ إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ هَذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ فَأَخَذَهُمُ الْعَذَابُ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ [ الشُّعَرَاءِ: 141 - 159 ]. وَقَالَ تَعَالَى فِي سُورَةِ النَّمْلِ: وَلَقَدْ أَرْسَلْنَا إِلَى ثَمُودَ أَخَاهُمْ صَالِحًا أَنِ اعْبُدُوا اللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ قَالَ يَا قَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ لَوْلَا تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ قَالُوا اطَّيَّرْنَا بِكَ وَبِمَنْ مَعَكَ قَالَ طَائِرُكُمْ عِنْدَ اللَّهِ بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَ وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَاهُمْ وَقَوْمَهُمْ أَجْمَعِينَ فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَعْلَمُونَ وَأَنْجَيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ [ النَّمْلِ: 45 - 53 ].. وَقَالَ تَعَالَى فِي سُورَةِ حم السَّجْدَةِ: وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ. وَقَالَ تَعَالَى فِي سُورَةِ اقْتَرَبَتْ: كَذَّبَتْ ثَمُودُ بِالنُّذُرِ فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ أَؤُلْقِيَ الذِّكْرُ عَلَيْهِ مِنْ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْ وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُحْتَضَرٌ فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَى فَعَقَرَ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ [ الْقَمَرِ: 23 - 32 ]. وَقَالَ تَعَالَى: كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا إِذِ انْبَعَثَ أَشْقَاهَا فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاهَا وَلَا يَخَافُ عُقْبَاهَا [ الشَّمْسِ: 11 - 15 ]. وَكَثِيرًا مَا يَقْرِنُ اللَّهُ فِي كِتَابِهِ بَيْنَ ذِكْرِ عَادٍ وَثَمُودَ، كَمَا فِي سُورَةِ بَرَاءَةَ، وَإِبْرَاهِيمَ، وَالْفُرْقَانِ، وَسُورَةِ ص، وَسُورَةِ ق، وَالنَّجْمِ، وَالْفَجْرِ.

     ✧ God, exalted is He, said in Sūrat al-Aʿrāf: And to Thamūd [We sent] their brother Ṣāliḥ. He said, “O my people, worship God; you have no god other than Him. There has come to you a clear proof from your Lord. This is the she-camel of God, a sign for you. So leave her to eat in God’s land and do not touch her with harm, lest a painful punishment seize you. And remember when He made you successors after ʿĀd and settled you in the land, [so that] you take for yourselves palaces from its plains and carve the mountains into houses. So remember the favors of God and do not commit abuse in the earth, spreading corruption.” The notables who were arrogant among his people said to those who were deemed weak—to those who believed among them, “Do you [really] know that Ṣāliḥ is sent from his Lord?” They said, “Indeed we believe in what he was sent with.” Those who were arrogant said, “Indeed we disbelieve in what you have believed.” So they hamstrung the she-camel and defied the command of their Lord, and said, “O Ṣāliḥ, bring us what you promise us, if you are of the messengers.” So the earthquake seized them, and they became in their abode [bodies] fallen prone. Then he turned away from them and said, “O my people, I have certainly conveyed to you the message of my Lord and advised you, but you do not like advisers.” [al-Aʿrāf: 73–79]. And He, exalted is He, said in Sūrat Hūd: And to Thamūd [We sent] their brother Ṣāliḥ. He said, “O my people, worship God; you have no god other than Him. He produced you from the earth and made you dwell in it. So ask His forgiveness, then turn to Him in repentance. Indeed my Lord is near, responsive.” They said, “O Ṣāliḥ, you had been among us one in whom hope was placed before this. Do you forbid us to worship what our fathers worshipped? Indeed we are in disquieting doubt about what you call us to.” He said, “O my people, have you considered: if I am upon a clear proof from my Lord and He has given me mercy from Him, who would help me against God if I disobeyed Him? Then you would not increase me except in loss. And O my people, this is the she-camel of God, a sign for you. So leave her to eat in God’s land and do not touch her with harm, lest a near punishment seize you.” But they hamstrung her, so he said, “Enjoy yourselves in your abode for three days; that is a promise not to be belied.” Then when Our command came, We saved Ṣāliḥ and those who believed with him by mercy from Us, and [We saved them] from the disgrace of that day. Indeed your Lord is the Strong, the Mighty. And the cry seized those who had wronged, and they became in their homes [bodies] fallen prone, as if they had never dwelt there. Unquestionably, Thamūd disbelieved in their Lord; unquestionably, away with Thamūd. [Hūd: 61–68]. And He, exalted is He, said in Sūrat al-Ḥijr: And the companions of al-Ḥijr certainly denied the messengers. And We gave them Our signs, but they turned away from them. And they used to carve from the mountains houses, feeling secure. Then the cry seized them at morning. So what they used to earn did not avail them. [al-Ḥijr: 80–84]. And He, glorified and exalted is He, said in Sūrat Subḥān: And nothing prevented Us from sending signs except that the former peoples denied them. And We gave Thamūd the she-camel as a visible sign, but they wronged it. And We do not send signs except as a warning. [al-Isrāʾ: 59]. And He, exalted is He, said in Sūrat al-Shuʿarāʾ: Thamūd denied the messengers, when their brother Ṣāliḥ said to them, “Will you not fear God? Indeed I am to you a trustworthy messenger. So fear God and obey me. And I do not ask you for any reward for it; my reward is only upon the Lord of the worlds. Will you be left secure in what is here, in gardens and springs, and fields and date-palms with slender spathes, and you carve from the mountains houses with skill? So fear God and obey me, and do not obey the command of the extravagant, those who corrupt in the earth and do not set things right.” They said, “You are only of the bewitched. You are nothing but a human like us. So bring a sign, if you are of the truthful.” He said, “This is a she-camel; she has a share of drinking, and you have a share of drinking on a known day. And do not touch her with harm, lest a punishment of a great day seize you.” But they hamstrung her, then became regretful. So the punishment seized them. Indeed in that is a sign, but most of them were not believers. And indeed your Lord—He is the Mighty, the Merciful. [al-Shuʿarāʾ: 141–159]. And He, exalted is He, said in Sūrat al-Naml: And We sent to Thamūd their brother Ṣāliḥ, [saying], “Worship God.” Then they became two parties disputing. He said, “O my people, why do you hasten the evil before the good? Why do you not ask forgiveness of God, that you may receive mercy?” They said, “We augur ill of you and those with you.” He said, “Your omen is with God. Rather, you are a people being tested.” And in the city there were nine rahṭ who corrupted in the land and did not set things right. They said, “Swear by God to one another: we will kill him and his family by night, then we will say to his heir, ‘We did not witness the destruction of his family, and indeed we are truthful.’” And they plotted, and We plotted, while they did not perceive. So look how was the outcome of their plot: We destroyed them and their people all together. So those are their houses, empty, because of what they wronged. Indeed in that is a sign for a people who know. And We saved those who believed and used to fear God. [al-Naml: 45–53]. And He, exalted is He, said in Sūrat Ḥā Mīm al-Sajdah: And as for Thamūd, We guided them, but they preferred blindness over guidance. So the thunderbolt of humiliating punishment seized them for what they used to earn. And We saved those who believed and used to fear God. And He, exalted is He, said in Sūrat Iqtarabat: Thamūd denied the warnings, and said, “A human from among us, one [alone], we should follow him? Indeed then we would be in error and madness. Has the reminder been cast upon him from among us? Rather, he is an insolent liar.” They will know tomorrow who the insolent liar is. Indeed We are sending the she-camel as a trial for them, so watch them and be patient. And inform them that the water is to be shared between them; each share of drinking is attended. But they called their companion, and he took [his sword] and hamstrung [her]. Then how was My punishment and My warning? Indeed We sent upon them one cry, and they became like the dry twigs of a fence-maker. And We have certainly made the Qurʾān easy for remembrance, so is there any who will take heed? [al-Qamar: 23–32]. And He, exalted is He, said: Thamūd denied by their transgression, when the most wretched of them arose. Then the messenger of God said to them, “[This is] the she-camel of God and her drinking.” But they denied him and hamstrung her. So their Lord crushed them for their sin and leveled [the punishment]. And He does not fear its consequence. [al-Shams: 11–15]. Often God joins in His Book the mention of ʿĀd and Thamūd, as in Sūrat Barāʾah, Ibrāhīm, al-Furqān, Sūrat Ṣād, Sūrat Qāf, al-Najm, and al-Fajr.

113. Tarikh (al-Tabari) 129No grade recorded

     صِفَةِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ   قَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ جَابِرٍ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: عُرِضَ عَلَيَّ الْأَنْبِيَاءُ؛ فَإِذَا مُوسَى ضَرْبٌ مِنَ الرِّجَالِ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ، وَرَأَيْتُ عِيسَى ابْنَ مَرْيَمَ فَإِذَا أَقْرَبُ مَنْ رَأَيْتُ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُودٍ، وَرَأَيْتُ إِبْرَاهِيمَ فَإِذَا أَقْرَبُ مَنْ رَأَيْتُ بِهِ شَبَهًا صَاحِبُكُمْ يَعْنِي نَفْسَهُ ﷺ، وَرَأَيْتُ جِبْرِيلَ عَلَيْهِ السَّلَامُ فَإِذَا أَقْرَبُ مَنْ رَأَيْتُ بِهِ شَبَهًا دِحْيَةُ. تَفَرَّدَ بِهِ الْإِمَامُ أَحْمَدُ مِنْ هَذَا الْوَجْهِ، وَبِهَذَا اللَّفْظِ. وَقَالَ أَحْمَدُ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: رَأَيْتُ عِيسَى ابْنَ مَرْيَمَ، وَمُوسَى، وَإِبْرَاهِيمَ؛ فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ  ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ  . قَالُوا لَهُ: فَإِبْرَاهِيمُ ؟ قَالَ: انْظُرُوا إِلَى صَاحِبِكُمْ. يَعْنِي نَفْسَهُ. وَقَالَ الْبُخَارِيُّ بسنده عَنْ مُجَاهِدٌ أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ وَذَكَرُوا لَهُ الدَّجَّالَ بَيْنَ عَيْنَيْهِ مَكْتُوبٌ: كَافِرٌ أَوْ ك ف ر فَقَالَ: لَمْ أَسْمَعْهُ. وَلَكِنَّهُ قَالَ ﷺ: أَمَّا إِبْرَاهِيمُ فَانْظُرُوا إِلَى صَاحِبِكُمْ، وَأَمَّا مُوسَى فَجَعْدٌ آدَمُ عَلَى جَمَلٍ أَحْمَرَ مَخْطُومٍ بِخُلْبَةٍ، كَأَنِّي أَنْظُرُ إِلَيْهِ انْحَدَرَ فِي الْوَادِي.

     ✧ The Description of Ibrāhīm ﷺ Imām Aḥmad said: with his chain of narration from Jābir, from the Messenger of Allah ﷺ that he said: “The prophets were presented to me; and there was Mūsā, a lean man, as if he were one of the men of Shanūʾah, and I saw ʿĪsā son of Maryam, and the closest of those I have seen in resemblance to him is ʿUrwah b. Masʿūd, and I saw Ibrāhīm, and the closest of those I have seen in resemblance to him is your companion — meaning himself ﷺ — and I saw Jibrīl ﷺ, and the closest of those I have seen in resemblance to him is Diḥyah.” Imām Aḥmad is alone in transmitting it from this route and with this wording. And Aḥmad said: with his chain of narration from Ibn ʿAbbās who said: The Messenger of Allah ﷺ said: “I saw ʿĪsā son of Maryam, and Mūsā, and Ibrāhīm. As for ʿĪsā, he was reddish, with curly hair, broad-chested. As for Mūsā, he was dark-skinned and large-bodied.” They said to him: “And Ibrāhīm?” He said: “Look at your companion,” meaning himself. And al-Bukhārī said: with his chain of narration from Mujāhid that he heard Ibn ʿAbbās — and they mentioned to him the Dajjāl, between whose eyes is written: kāfir, or k f r — and he said: “I did not hear it. But he ﷺ said: ‘As for Ibrāhīm, look at your companion; and as for Mūsā, he was curly-haired, dark-skinned, on a red camel, bridled with a palm-fiber rope, as if I were looking at him descending into the valley.’”

114. Tarikh (al-Tabari) 130No grade recorded

     ثَنَاءِ اللَّهِ وَرَسُولِهِ الْكَرِيمِ عَلَى عَبْدِ اللَّهِ وَخَلِيلِهِ إِبْرَاهِيمَ   قَالَ اللَّهُ تَعَالَى: وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ [ الْبَقَرَةِ: 124 ]. لَمَّا وَفَّى مَا أَمَرَهُ رَبُّهُ بِهِ مِنَ التَّكَالِيفِ الْعَظِيمَةِ جَعَلَهُ لِلنَّاسِ إِمَامًا يَقْتَدُونَ بِهِ. وَيَأْتَمُّونَ بِهَدْيِهِ، وَسَأَلَ اللَّهَ أَنْ تَكُونَ هَذِهِ الْإِمَامَةُ مُتَّصِلَةً بِسَبَبِهِ وَبَاقِيَةً فِي نَسَبِهِ وَخَالِدَةً فِي عَقِبِهِ، فَأُجِيبَ إِلَى مَا سَأَلَ وَرَامَ وَسُلِّمَتْ إِلَيْهِ الْإِمَامَةُ بِزِمَامٍ، وَاسْتُثْنِيَ مِنْ نَيْلِهَا الظَّالِمُونَ، وَاخْتُصَّ بِهَا مِنْ ذُرِّيَّتِهِ الْعُلَمَاءُ الْعَامِلُونَ، كَمَا قَالَ تَعَالَى: وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ [ الْعَنْكَبُوتِ: 27 ]. وَقَالَ تَعَالَى: وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ كُلًّا هَدَيْنَا وَنُوحًا هَدَيْنَا مِنْ قَبْلُ وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَى وَهَارُونَ وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ وَزَكَرِيَّا وَيَحْيَى وَعِيسَى وَإِلْيَاسَ كُلٌّ مِنَ الصَّالِحِينَ وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ [ الْأَنْعَامِ: 84 - 87 ]. فَالضَّمِيرُ فِي قَوْلِهِ وَمِنْ ذُرِّيَّتِهِ عَائِدٌ عَلَى إِبْرَاهِيمَ عَلَى الْمَشْهُورِ وَلُوطٌ، وَإِنْ كَانَ ابْنَ أَخِيهِ إِلَّا أَنَّهُ دَخَلَ فِي الذُّرِّيَّةِ تَغْلِيبًا، وَهَذَا هُوَ الْحَامِلُ لِلْقَائِلِ الْآخَرِ أَنَّ الضَّمِيرَ عَلَى نُوحٍ، كَمَا قَدَّمْنَا فِي قِصَّتِهِ، وَاللَّهُ أَعْلَمُ. وَقَالَ تَعَالَى: وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ [ الْحَدِيدِ: 26 ]. الْآيَةَ. فَكُلُّ كِتَابٍ أُنْزِلَ مِنَ السَّمَاءِ عَلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ بَعْدَ إِبْرَاهِيمَ الْخَلِيلِ فَمِنْ ذُرِّيَّتِهِ وَشِيعَتِهِ، وَهَذِهِ خِلْعَةٌ سَنِيَّةٌ لَا تُضَاهَى، وَمَرْتَبَةٌ عَلِيَّةٌ لَا تُبَاهَى، وَذَلِكَ أَنَّهُ وُلِدَ لَهُ لِصُلْبِهِ وَلَدَانِ ذَكَرَانِ عَظِيمَانِ؛ إِسْمَاعِيلُ مِنْ هَاجَرَ، ثُمَّ إِسْحَاقُ مِنْ سَارَةَ، وَوُلِدَ لِهَذَا يَعْقُوبُ وَهُوَ إِسْرَائِيلُ الَّذِي يَنْتَسِبُ إِلَيْهِ سَائِرُ أَسْبَاطِهِمْ فَكَانَتْ فِيهِمُ النُّبُوَّةُ، وَكَثُرُوا جِدًّا بِحَيْثُ لَا يَعْلَمُ عَدَدَهُمْ إِلَّا الَّذِي بَعَثَهُمْ، وَاخْتَصَّهُمْ بِالرِّسَالَةِ وَالنُّبُوَّةِ حَتَّى خُتِمُوا بِعِيسَى ابْنِ مَرْيَمَ مِنْ بَنِي إِسْرَائِيلَ. وَأَمَّا إِسْمَاعِيلُ عَلَيْهِ السَّلَامُ فَكَانَتْ مِنْهُ الْعَرَبُ  عَلَى اخْتِلَافِ قَبَائِلِهَا، وَلَمْ يُوجَدْ مِنْ سُلَالَتِهِ مِنَ الْأَنْبِيَاءِ سِوَى خَاتَمِهِمْ عَلَى الْإِطْلَاقِ وَسَيِّدِهِمْ، وَفَخْرِ بَنِي آدَمَ فِي الدُّنْيَا، وَالْآخِرَةِ؛ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ الْقُرَشِيِّ الْهَاشِمِيِّ الْمَكِّيِّ ثُمَّ الْمَدَنِيِّ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، فَلَمْ يُوجَدْ مِنْ هَذَا الْفَرْعِ الشَّرِيفِ وَالْغُصْنِ الْمُنِيفِ سِوَى هَذِهِ الْجَوْهَرَةِ الْبَاهِرَةِ، وَالدُّرَّةِ الزَّاهِرَةِ، وَوَاسِطَةِ الْعِقْدِ الْفَاخِرَةِ، وَهُوَ السَّيِّدُ الَّذِي يَفْتَخِرُ بِهِ أَهْلُ الْجَمْعِ، وَيَغْبِطُهُ الْأَوَّلُونَ وَالْآخِرُونَ يَوْمَ الْقِيَامَةِ. وَقَدْ ثَبَتَ عَنْهُ فِي صَحِيحِ مُسْلِمٍ، أَنَّهُ قَالَ: سَأَقُومُ مَقَامًا يَرْغَبُ إِلَيَّ الْخَلْقُ كُلُّهُمْ حَتَّى إِبْرَاهِيمُ. فَمَدَحَ إِبْرَاهِيمَ أَبَاهُ مِدْحَةً عَظِيمَةً فِي هَذَا السِّيَاقِ، وَدَلَّ كَلَامُهُ عَلَى أَنَّهُ أَفْضَلُ الْخَلَائِقِ بَعْدَهُ عِنْدَ الْخَلَّاقِ فِي هَذِهِ الْحَيَاةِ الدُّنْيَا وَيَوْمَ يُكْشَفُ عَنْ سَاقٍ. وَقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ يُعَوِّذُ الْحَسَنَ وَالْحُسَيْنَ، وَيَقُولُ: إِنَّ أَبَاكُمَا كَانَ يُعَوِّذُ بِهِمَا إِسْمَاعِيلَ وَإِسْحَاقَ: أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ. وَرَوَاهُ أَهْلُ السُّنَنِ مِنْ حَدِيثِ مَنْصُورٍ بِهِ. وَقَالَ تَعَالَى: وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ [ الْبَقَرَةِ: 260 ]. ذَكَرَ الْمُفَسِّرُونَ لِهَذَا السُّؤَالِ أَسْبَابًا، عَلَى أَرْبَعَةِ أَقْوَالٍ: أَحَدُهَا: أَنَّهُ رَأَى مَيْتَةً تُمَزِّقُهَا الْهَوَامُّ وَالسِّبَاعُ، فَسَأَلَ ذَلِكَ. قَالَ ابْنُ عَبَّاسٍ: مَرَّ إِبْرَاهِيمُ بِرَجُلٍ مَيِّتٍ عَلَى سَاحِلِ الْبَحْرِ فَرَأَى دَوَابَّ الْبَحْرِ وَسِبَاعَ الْأَرْضِ تَأْكُلُ مِنْهُ، وَقَالَ قَتَادَةُ: مَرَّ عَلَى دَابَّةٍ مَيِّتَةٍ. وَقَالَ ابْنُ جُرَيْجٍ: مَرَّ عَلَى جِيفَةِ حِمَارٍ. وَقَالَ ابْنُ يَزِيدَ: مَرَّ عَلَى حُوتٍ مَيِّتَةٍ. وَالثَّانِي: أَنَّهُ لَمَّا بُشِّرَ بِأَنَّ اللَّهَ تَعَالَى قَدِ اتَّخَذَهُ خَلِيلًا سَأَلَ ذَلِكَ لِيَعْلَمَ بِإِجَابَتِهِ صِحَّةَ الْبِشَارَةِ. رَوَاهُ السُّدِّيُّ عَنْ أَشْيَاخِهِ. وَالثَّالِثُ: أَنَّهُ أَحَبَّ أَنْ يُزِيلَ عَوَارِضَ الْوَسَاوِسِ. وَهُوَ مَذْهَبُ عَطَاءِ بْنِ أَبِي رَبَاحٍ. وَالرَّابِعُ: أَنَّهُ لَمَّا قَالَ: رَبِّي الَّذِي يُحْيِي وَيُمِيتُ أَحَبَّ أَنْ يَرَى مَا أَخْبَرَ بِهِ عَنْ رَبِّهِ. ذَكَرَهُ ابْنُ إِسْحَاقَ. وَزَعَمَ مُقَاتِلُ بْنُ سُلَيْمَانَ أَنَّ هَذِهِ الْقِصَّةَ جَرَتْ لِإِبْرَاهِيمَ بِالشَّامِ قَبْلَ أَنْ يَكُونَ لَهُ وَلَدٌ، وَقَبْلَ نُزُولِ الصُّحُفِ عَلَيْهِ، وَهُوَ ابْنُ خَمْسٍ وَسَبْعِينَ سَنَةً. وَالْحَاصِلُ أَنَّ اللَّهَ عَزَّ وَجَلَّ أَجَابَهُ إِلَى مَا سَأَلَ فَأَمَرَهُ أَنْ يَعْمِدَ إِلَى أَرْبَعَةٍ مِنَ الطُّيُورِ، وَاخْتَلَفُوا فِي تَعْيِينِهَا عَلَى أَقْوَالٍ، وَالْمَقْصُودُ حَاصِلٌ عَلَى كُلِّ تَقْدِيرٍ، فَأَمَرَهُ أَنْ يُمَزِّقَ لُحُومَهُنَّ وَرِيشَهُنَّ، وَيَخْلِطَ ذَلِكَ بَعْضَهُ فِي بَعْضٍ، ثُمَّ يُقَسِّمُهُ قِسَمًا، وَيَجْعَلَ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا فَفَعَلَ مَا أُمِرَ بِهِ، ثُمَّ أُمِرَ أَنْ يَدْعُوَهُنَّ بِإِذْنِ رَبِّهِنَّ، فَلَمَّا دَعَاهُنَّ جَعَلَ كُلُّ عُضْوٍ يَطِيرُ إِلَى صَاحِبِهِ، وَكُلُّ رِيشَةٍ تَأْتِي إِلَى أُخْتِهَا حَتَّى اجْتَمَعَ بَدَنُ كُلِّ طَائِرٍ عَلَى مَا كَانَ عَلَيْهِ، وَهُوَ يَنْظُرُ إِلَى قُدْرَةِ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ فَيَكُونُ فَأَتَيْنَ إِلَيْهِ سَعْيًا لِيَكُونَ أَبْيَنَ لَهُ وَأَوْضَحَ لِمُشَاهَدَتِهِ مِنْ أَنْ يَأْتِينَ طَيَرَانًا. وَيُقَالُ: إِنَّهُ أُمِرَ أَنْ يَأْخُذَ رُءُوسَهُنَّ فِي يَدِهِ فَجَعَلَ كُلُّ طَائِرٍ يَأْتِي فَتَلْقَاهُ رَأْسُهُ فَيَتَرَكَّبُ عَلَى جُثَّتِهِ كَمَا كَانَ، فَلَا إِلَهَ إِلَّا اللَّهُ. وَقَدْ كَانَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ يَعْلَمُ قُدْرَةَ اللَّهِ تَعَالَى عَلَى إِحْيَاءِ الْمَوْتَى عِلْمًا يَقِينًا لَا يَحْتَمِلُ النَّقِيضَ، وَلَكِنْ أَحَبَّ أَنْ يُشَاهِدَ ذَلِكَ عِيَانًا، وَيَتَرَقَّى مِنْ عِلْمِ الْيَقِينِ إِلَى عَيْنِ الْيَقِينِ فَأَجَابَهُ اللَّهُ إِلَى سُؤَالِهِ، وَأَعْطَاهُ غَايَةَ مَأْمُولِهِ وَقَدْ ذَكَرَهُ اللَّهُ تَعَالَى فِي الْقُرْآنِ كَثِيرًا فِي غَيْرِ مَا مَوْضِعٍ بِالثَّنَاءِ عَلَيْهِ وَالْمَدْحِ لَهُ، فَقِيلَ: إِنَّهُ مَذْكُورٌ فِي خَمْسَةٍ وَثَلَاثِينَ مَوْضِعًا، مِنْهَا خَمْسَةَ عَشَرَ فِي الْبَقَرَةِ وَحْدَهَا.

     ✧ THE PRAISE OF ALLAH AND HIS NOBLE MESSENGER FOR ALLAH'S SERVANT AND FRIEND IBRAHIM Allah, exalted is He, said: "And when his Lord tested Ibrahim with words, and he fulfilled them, He said: 'I am making you a leader for mankind.' He said: 'And from my descendants?' He said: 'My covenant does not reach the wrongdoers'" [Al-Baqarah: 124]. When he fulfilled what his Lord commanded him of the great duties, He made him a leader for mankind whom they follow and whose guidance they emulate. He asked Allah that this leadership be connected to his line, remain in his lineage, and endure in his offspring. He was granted what he asked and sought, and the leadership was handed to him in its reins. The wrongdoers were excluded from attaining it, and it was reserved for the learned, practicing ones among his descendants, as Allah, exalted is He, said: "And We gave him Ishaq and Ya'qub, and We placed prophethood and the Book among his descendants, and We gave him his reward in this world, and indeed in the Hereafter he is among the righteous" [Al-'Ankabut: 27]. And Allah, exalted is He, said: "And We gave him Ishaq and Ya'qub, each We guided; and Nuh We guided before, and from his descendants Dawud, Sulayman, Ayyub, Yusuf, Musa, and Harun—and thus We reward the doers of good—and Zakariyya, Yahya, 'Isa, and Ilyas, each of the righteous, and Isma'il, Al-Yasa', Yunus, and Lut—and each We favored over all the worlds, and of their fathers, descendants, and brothers—and We chose them and guided them to a straight path" [Al-An'am: 84-87]. The pronoun in "and from his descendants" refers to Ibrahim according to the well-known view; and Lut, although he was his brother's son, is included among the descendants by predominance. This is what led the other view that the pronoun refers to Nuh, as we mentioned earlier in his story; and Allah knows best. And Allah, exalted is He, said: "And We sent Nuh and Ibrahim, and We placed prophethood and the Book among their descendants" [Al-Hadid: 26]—the verse. Every Book sent down from heaven upon any prophet after Ibrahim the Friend is from his descendants and his followers. This is a sublime robe unmatched, and an exalted rank unbested. That is because from his own loins were born two great male children: Isma'il from Hajar, then Ishaq from Sarah. To the latter was born Ya'qub, who is Isra'il, to whom all their tribes trace their lineage. Among them prophethood was found, and they multiplied greatly, so that none knows their number except the One who sent them, and He distinguished them with messengerhood and prophethood until they were sealed with 'Isa son of Maryam from the Children of Isra'il. As for Isma'il ﷺ, from him came the Arabs, with their various tribes. From his posterity no prophets appeared except their absolute seal and their master, the pride of the children of Adam in this world and the Hereafter: Muhammad b. 'Abd Allah b. 'Abd al-Muttalib b. Hashim, the Qurashi, the Hashimi, the Makkan, then the Madinan, may the blessings and peace of Allah be upon him. From this noble branch and lofty twig appeared only this dazzling jewel, this radiant pearl, this central gem of the resplendent necklace. He is the master in whom the people of the gathering will boast, and whom the first and the last will envy on the Day of Resurrection. It is established from him in Sahih Muslim that he said: "I will stand in a station for which all creation will long for me, even Ibrahim." Thus he praised Ibrahim, his father, with great praise in this context, and his words indicate that he is the best of creation after him with the Creator in this worldly life and on the day when the shin is uncovered. Al-Bukhari said, with his chain from Ibn 'Abbas, who said: The Messenger of Allah ﷺ used to seek protection for Al-Hasan and Al-Husayn, and he said: "Your father used to seek protection for Isma'il and Ishaq with these words: I seek refuge in the perfect words of Allah from every devil, and poisonous creature, and from every evil eye." And the authors of the Sunan narrated it from the hadith of Mansur with it. And Allah, exalted is He, said: "And when Ibrahim said: 'My Lord, show me how You give life to the dead.' He said: 'Do you not believe?' He said: 'Yes, but that my heart may be assured.' He said: 'Take four birds and make them incline to you, then place a part of them on every mountain, then call them; they will come to you in haste. And know that Allah is Mighty, Wise'" [Al-Baqarah: 260]. The commentators mentioned reasons for this question, in four views: One: that he saw a carcass being torn apart by insects and beasts, and he asked about that. Ibn 'Abbas said: Ibrahim passed by a dead man on the seashore and saw sea creatures and land beasts eating from it. Qatadah said: He passed by a dead animal. Ibn Jurayj said: He passed by the carcass of a donkey. Ibn Yazid said: He passed by a dead fish. The second: that when he was given the glad tidings that Allah, exalted is He, had taken him as a friend, he asked that in order to know, by its answer, the truth of the glad tidings. Al-Suddi narrated it from his teachers. The third: that he loved to remove the intrusions of whispers, and this is the view of 'Ata' b. Abi Rabah. The fourth: that when he said: "My Lord is the One who gives life and causes death," he loved to see what he had reported about his Lord. Ibn Ishaq mentioned it. Muqatil b. Sulayman claimed that this story happened to Ibrahim in Syria before he had any child and before the scriptures were sent down to him, when he was seventy-five years old. The upshot is that Allah, Mighty and Glorious is He, answered him to what he asked. He commanded him to take four birds, and they differed over which birds, in various views, but the intent is achieved in any case. He commanded him to tear their flesh and feathers, mix them together, then divide them into portions and place a part of them on every mountain. He did what he was commanded, then he was commanded to call them by the permission of their Lord. When he called them, every limb flew to its companion, and every feather came to its sister, until the body of each bird was reassembled as it had been, while he watched the power of the One who says to a thing: "Be," and it is. They came to him in haste, so that it would be clearer and more evident to him to witness than if they came flying. It is said that he was commanded to take their heads in his hand, and each bird came and its head met it and fitted onto its body as before—so there is no god but Allah. Ibrahim ﷺ knew Allah's power over giving life to the dead with certain knowledge that admits no opposite, but he loved to witness it with his own eyes and to ascend from the knowledge of certainty to the eye of certainty. So Allah answered his request and gave him the utmost of his hope. Allah, exalted is He, mentioned him in the Qur'an in many places with praise and commendation. It is said that he is mentioned in thirty-five places, of which fifteen are in Al-Baqarah alone.

115. Tarikh (al-Tabari) 131No grade recorded

     قَالَ تَعَالَى: يَا أَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنْزِلَتِ التَّوْرَاةُ وَالْإِنْجِيلُ إِلَّا مِنْ بَعْدِهِ أَفَلَا تَعْقِلُونَ هَا أَنْتُمْ هَؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُمْ بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ [ آلِ عِمْرَانَ: 65 - 68 ]. يُنْكِرُ تَعَالَى عَلَى أَهْلِ الْكِتَابِ مِنَ الْيَهُودِ وَالنَّصَارَى فِي دَعْوَى كُلٍّ مِنَ الْفَرِيقَيْنِ كَوْنَ الْخَلِيلِ عَلَى مِلَّتِهِمْ وَطَرِيقَتِهِمْ، فَبَرَّأَهُ اللَّهُ مِنْهُمْ وَبَيَّنَ كَثْرَةَ جَهْلِهِمْ وَقِلَّةَ عَقْلِهِمْ فِي قَوْلِهِ: وَمَا أُنْزِلَتِ التَّوْرَاةُ وَالْإِنْجِيلُ إِلَّا مِنْ بَعْدِهِ. أَيْ فَكَيْفَ يَكُونُ عَلَى دِينِكُمْ، وَأَنْتُمْ إِنَّمَا شُرِعَ لَكُمْ مَا شُرِعَ بَعْدَهُ بِمُدَدٍ مُتَطَاوِلَةٍ ؟ وَلِهَذَا قَالَ: أَفَلَا تَعْقِلُونَ إِلَى أَنْ قَالَ: مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ. فَبَيَّنَ أَنَّهُ كَانَ عَلَى دِينِ اللَّهِ الْحَنِيفِ، وَهُوَ الْقَصْدُ إِلَى الْإِخْلَاصِ، وَالِانْحِرَافُ عَمْدًا عَنِ الْبَاطِلِ إِلَى الْحَقِّ الَّذِي هُوَ مُخَالِفٌ لِلْيَهُودِيَّةِ وَالنَّصْرَانِيَّةِ وَالْمُشْرِكِيَّةِ، كَمَا قَالَ تَعَالَى: وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ وَوَصَّى بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَابَنِيَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى تَهْتَدُوا قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنْتُمْ بِهِ فَقَدِ اهْتَدَوْا وَإِنْ تَوَلَّوْا فَإِنَّمَا هُمْ فِي شِقَاقٍ فَسَيَكْفِيكَهُمُ اللَّهُ وَهُوَ السَّمِيعُ الْعَلِيمُ صِبْغَةَ اللَّهِ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً وَنَحْنُ لَهُ عَابِدُونَ قُلْ أَتُحَاجُّونَنَا فِي اللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ كَانُوا هُودًا أَوْ نَصَارَى قُلْ أَأَنْتُمْ أَعْلَمُ أَمِ اللَّهُ وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهَادَةً عِنْدَهُ مِنَ اللَّهِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ [ الْبَقَرَةِ: 130 - 140 ]. فَنَزَّهَ اللَّهُ عَزَّ وَجَلَّ خَلِيلَهُ عَلَيْهِ السَّلَامُ عَنْ أَنْ يَكُونَ يَهُودِيًّا أَوْ نَصْرَانِيًّا، وَبَيَّنَ أَنَّهُ إِنَّمَا كَانَ حَنِيفًا مُسْلِمًا وَلَمْ يَكُنْ مِنَ الْمُشْرِكِينَ؛ وَلِهَذَا قَالَ تَعَالَى: إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ. يَعْنِي الَّذِينَ كَانُوا عَلَى مِلَّتِهِ مِنْ أَتْبَاعِهِ فِي زَمَانِهِ وَمَنْ تَمَسَّكَ بِدِينِهِ مِنْ بَعْدِهِمْ وَهَذَا النَّبِيُّ يَعْنِي مُحَمَّدًا ﷺ فَإِنَّ اللَّهَ شَرَعَ لَهُ الدِّينَ الْحَنِيفَ الَّذِي شَرَعَهُ لِلْخَلِيلِ وَكَمَّلَهُ اللَّهُ تَعَالَى لَهُ، وَأَعْطَاهُ مَا لَمْ يُعْطِ نَبِيًّا وَلَا رَسُولًا قَبْلَهُ، كَمَا قَالَ تَعَالَى: قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَى صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ [ الْأَنْعَامِ: 161 - 163 ]. وَقَدْ قَالَ تَعَالَى: إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ شَاكِرًا لِأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَى صِرَاطٍ مُسْتَقِيمٍ وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ [ النَّحْلِ: 120 - 123 ]. وَقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ﷺ لَمَّا رَأَى الصُّوَرَ فِي الْبَيْتِ لَمْ يَدْخُلْ حَتَّى أَمَرَ بِهَا فَمُحِيَتْ، وَرَأَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ بِأَيْدِيهِمَا الْأَزْلَامُ  ، فَقَالَ: قَاتَلَهُمُ اللَّهُ، وَاللَّهُ إِنِ اسْتَقْسَمَا بِالْأَزْلَامِ قَطُّ. لَمْ يُخْرِجْهُ مُسْلِمٌ، وَفِي بَعْضِ أَلْفَاظِ الْبُخَارِيِّ قَاتَلَهُمُ اللَّهُ لَقَدْ عَلِمُوا أَنَّ شَيْخَنَا لَمْ يَسْتَقْسِمْ بِهَا قَطُّ. فَقَوْلُهُ أُمَّةً أَيْ قُدْوَةً إِمَامًا مُهْتَدِيًا دَاعِيًا إِلَى الْخَيْرِ يُقْتَدَى بِهِ فِيهِ قَانِتًا لِلَّهِ أَيْ خَاشِعًا لَهُ فِي جَمِيعِ حَالَاتِهِ وَحَرَكَاتِهِ وَسَكَنَاتِهِ حَنِيفًا أَيْ مُخْلِصًا عَلَى بَصِيرَةٍ وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ شَاكِرًا لِأَنْعُمِهِ. أَيْ قَائِمًا بِشُكْرِ رَبِّهِ بِجَمِيعِ جَوَارِحِهِ مِنْ قَلْبِهِ وَلِسَانِهِ وَأَعْمَالِهِ اجْتَبَاهُ أَيِ اخْتَارَهُ اللَّهُ لِنَفْسِهِ وَاصْطَفَاهُ لِرِسَالَتِهِ وَاتَّخَذَهُ خَلِيلًا، وَجَمَعَ لَهُ بَيْنَ خَيْرَيِ الدُّنْيَا وَالْآخِرَةِ. وَقَالَ تَعَالَى: وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا [ النِّسَاءِ: 125 ]. يُرَغِّبُ تَعَالَى فِي اتِّبَاعِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ؛ لِأَنَّهُ كَانَ عَلَى الدِّينِ الْقَوِيمِ وَالصِّرَاطِ الْمُسْتَقِيمِ، وَقَدْ قَامَ بِجَمِيعِ مَا أَمَرَهُ بِهِ رَبُّهُ، وَمَدَحَهُ تَعَالَى بِذَلِكَ فَقَالَ: وَإِبْرَاهِيمَ الَّذِي وَفَّى [ النَّجْمِ: 37 ].

     ✧ The Most High said: “O People of the Scripture, why do you argue about Ibrāhīm while the Torah and the Gospel were not revealed until after him? Will you not use reason? Here you are, those who have argued about that of which you have some knowledge; but why do you argue about that of which you have no knowledge? And Allah knows, while you do not know. Ibrāhīm was neither a Jew nor a Christian, but he was a ḥanīf, a Muslim; and he was not of the polytheists. Indeed, the people most worthy of Ibrāhīm are those who followed him and this Prophet and those who believe. And Allah is the ally of the believers” [Āl ʿImrān: 65–68]. The Most High rebukes the People of the Scripture, from the Jews and the Christians, for each party's claim that the Khalīl was upon their religion and way. So Allah declared him free of them and showed the abundance of their ignorance and the paucity of their intellects in His saying: “and the Torah and the Gospel were not revealed until after him.” That is, how could he be upon your religion when what was prescribed for you was only prescribed after him by lengthy periods? For this reason He said: “Will you not use reason?” until He said: “Ibrāhīm was neither a Jew nor a Christian, but he was a ḥanīf, a Muslim; and he was not of the polytheists.” So He made clear that he was upon the ḥanīf religion of Allah, which is the pursuit of sincerity and deliberate turning away from falsehood toward the truth that opposes Judaism, Christianity, and polytheism, as the Most High said: “And who would turn away from the religion of Ibrāhīm except one who makes a fool of himself? And We chose him in this world, and indeed in the Hereafter he will be among the righteous. When his Lord said to him, ‘Submit,’ he said, ‘I have submitted to the Lord of the worlds.’ And Ibrāhīm instructed his sons with it, as did Yaʿqūb: ‘O my sons, indeed Allah has chosen for you the religion, so do not die except while you are Muslims.’ Or were you witnesses when death approached Yaʿqūb, when he said to his sons, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your fathers, Ibrāhīm and Ismāʿīl and Isḥāq—one God—and we are Muslims in submission to Him.’ That was a nation which has passed away; it will have what it earned, and you will have what you have earned, and you will not be asked about what they used to do. And they said, ‘Be Jews or Christians and you will be guided.’ Say: ‘Rather, the religion of Ibrāhīm, ḥanīf; and he was not of the polytheists. Say: “We believe in Allah and in what was sent down to us and what was sent down to Ibrāhīm, Ismāʿīl, Isḥāq, Yaʿqūb, and the tribes, and in what was given to Mūsā and ʿĪsā and in what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims in submission to Him.” So if they believe in the like of what you believe in, then they are guided; but if they turn away, they are only in dissension, and Allah will suffice you against them. And He is the Hearing, the Knowing. The dye of Allah—and who is better than Allah in dye?—and we are worshippers of Him. Say: “Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds, and we are sincere to Him. Or do you say that Ibrāhīm and Ismāʿīl and Isḥāq and Yaʿqūb and the tribes were Jews or Christians?” Say: “Are you more knowing, or is Allah?” And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do” [al-Baqarah: 130–140]. Thus Allah, Mighty and Majestic, declared His Khalīl ﷺ free of being a Jew or a Christian, and made clear that he was only a ḥanīf, a Muslim, and was not of the polytheists; for this reason the Most High said: “Indeed, the people most worthy of Ibrāhīm are those who followed him.” That means those who were upon his religion among his followers in his time and those who adhered to his religion after them, and this Prophet—meaning Muḥammad ﷺ—for Allah prescribed for him the ḥanīf religion that He prescribed for the Khalīl, and Allah the Most High completed it for him and gave him what He did not give any prophet or messenger before him, as the Most High said: “Say: Indeed, my Lord has guided me to a straight path, an upright religion, the religion of Ibrāhīm, ḥanīf; and he was not of the polytheists. Say: Indeed, my prayer, my sacrifice, my living, and my dying are for Allah, Lord of the worlds. No partner has He. And with that I have been commanded, and I am the first of the Muslims” [al-Anʿām: 161–163]. And the Most High has said: “Indeed, Ibrāhīm was a nation, devoutly obedient to Allah, ḥanīf, and he was not of the polytheists, grateful for His favors. He chose him and guided him to a straight path. And We gave him good in this world, and indeed in the Hereafter he will be among the righteous. Then We revealed to you: Follow the religion of Ibrāhīm, ḥanīf; and he was not of the polytheists” [al-Naḥl: 120–123]. Al-Bukhārī said with his chain from Ibn ʿAbbās that when the Prophet ﷺ saw the images in the House, he did not enter until he ordered them, and they were erased. He saw Ibrāhīm and Ismāʿīl with arrows in their hands, and he said: “May Allah fight them! By Allah, they never sought omens with arrows.” Muslim did not transmit it. In some of al-Bukhārī's wording: “May Allah fight them! They knew that our elder never sought omens with them at all.” His saying “a nation” means a model, an imam, rightly guided, calling to good, to be emulated, “devoutly obedient to Allah” means humbly submissive to Him in all his states, motions, and rests, “ḥanīf” means sincere upon insight, “and he was not of the polytheists, grateful for His favors” means fulfilling gratitude to his Lord with all his limbs, from his heart, tongue, and deeds, “He chose him” means Allah selected him for Himself and chose him for His message and took him as a close friend, and combined for him the good of this world and the Hereafter. And the Most High said: “And who is better in religion than one who submits his face to Allah while he is a doer of good and follows the religion of Ibrāhīm, ḥanīf? And Allah took Ibrāhīm as a close friend” [al-Nisāʾ: 125]. The Most High encourages following Ibrāhīm ﷺ because he was upon the upright religion and the straight path, and he fulfilled all that his Lord commanded him, and the Most High praised him for that, saying: “And Ibrāhīm, who fulfilled” [al-Najm: 37].

116. Tarikh (al-Tabari) 132No grade recorded

     اتِّخَاذُ اللَّهِ عَزَّ وَجَلَّ إِبْرَاهِيمَ خَلِيلًا  اتَّخَذَهُ اللَّهُ خَلِيلًا، وَالْخُلَّةُ هِيَ غَايَةُ الْمَحَبَّةِ، كَمَا قَالَ بَعْضُهُمْ: قَدْ تَخَلَّلْتَ مَسْلَكَ الرُّوحِ مِنِّي وَبِذَا سُمِّيَ الْخَلِيلُ خَلِيلًا وَهَكَذَا نَالَ هَذِهِ الْمَنْزِلَةَ خَاتَمُ الْأَنْبِيَاءِ وَسَيِّدُ الرُّسُلِ؛ مُحَمَّدٌ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، كَمَا ثَبَتَ فِي الصَّحِيحَيْنِ وَغَيْرِهِمَا مِنْ حَدِيثِ جُنْدَبٍ الْبَجَلِيِّ، وَعَبْدِ اللَّهِ بْنِ عَمْرٍو، وَابْنِ مَسْعُودٍ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ اتَّخَذَنِي خَلِيلًا، كَمَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا. وَقَالَ أَيْضًا فِي آخِرِ خُطْبَةٍ خَطَبَهَا أَيُّهَا النَّاسُ لَوْ كُنْتُ مُتَّخِذًا مِنْ أَهْلِ الْأَرْضِ خَلِيلًا لَاتَّخَذْتُ أَبَا بَكْرٍ خَلِيلًا، وَلَكِنَّ صَاحِبَكُمْ خَلِيلُ اللَّهِ. أَخْرَجَاهُ مِنْ حَدِيثِ أَبِي سَعِيدٍ، وَثَبَتَ أَيْضًا مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، وَابْنِ عَبَّاسٍ، وَابْنِ مَسْعُودٍ. وَرَوَى الْبُخَارِيُّ فِي صَحِيحِهِ بسنده عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ: إِنَّ مُعَاذًا لَمَّا قَدِمَ الْيَمَنَ صَلَّى بِهِمُ الصُّبْحَ فَقَرَأَ: وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا. فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: لَقَدْ قَرَّتْ عَيْنُ أُمِّ إِبْرَاهِيمَ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: جَلَسَ نَاسٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ يَنْتَظِرُونَهُ فَخَرَجَ حَتَّى إِذَا دَنَا مِنْهُمْ سَمِعَهُمْ يَتَذَاكَرُونَ فَسَمِعَ حَدِيثَهُمْ، وَإِذَا بَعْضُهُمْ يَقُولُ: عَجَبٌ أَنَّ اللَّهَ اتَّخَذَ مِنْ خَلْقِهِ خَلِيلًا، فَإِبْرَاهِيمُ خَلِيلُهُ. وَقَالَ آخَرُ: مَاذَا بِأَعْجَبَ مِنْ أَنَّ اللَّهَ كَلَّمَ مُوسَى تَكْلِيمًا. وَقَالَ آخَرُ: فَعِيسَى رُوحُ اللَّهِ وَكَلِمَتُهُ. وَقَالَ آخَرُ: آدَمُ اصْطَفَاهُ اللَّهُ. فَخَرَجَ عَلَيْهِمُ فَسَلَّمَ. وَقَالَ: قَدْ سَمِعْتُ كَلَامَكُمْ، وَعَجَبَكُمْ أَنَّ إِبْرَاهِيمَ خَلِيلُ اللَّهِ وَهُوَ كَذَلِكَ، وَمُوسَى كَلِيمُهُ وَهُوَ كَذَلِكَ، وَعِيسَى رُوحُهُ وَكَلِمَتُهُ وَهُوَ كَذَلِكَ، وَآدَمُ اصْطَفَاهُ اللَّهُ وَهُوَ كَذَلِكَ أَلَا وَإِنِّي حَبِيبُ اللَّهِ، وَلَا فَخْرَ، أَلَا وَإِنِّي أَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ، وَلَا فَخْرَ، وَأَنَا أَوَّلُ مَنْ يُحَرِّكُ حَلْقَةَ بَابِ الْجَنَّةِ فَيَفْتَحُهُ اللَّهُ فَيُدْخِلُنِيهَا وَمَعِي فُقَرَاءُ الْمُؤْمِنِينَ، وَأَنَا أَكْرَمُ الْأَوَّلِينَ وَالْآخَرِينَ يَوْمَ الْقِيَامَةِ، وَلَا فَخْرَ. هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ، وَلَهُ شَوَاهِدُ مِنْ وُجُوهٍ أُخَرَ، وَاللَّهُ أَعْلَمُ. وَرَوَى الْحَاكِمُ فِي مُسْتَدْرَكِهِ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: أَتُنْكِرُونَ أَنْ تَكُونَ الْخُلَّةُ لِإِبْرَاهِيمَ، وَالْكَلَامُ لِمُوسَى، وَالرُّؤْيَةُ لِمُحَمَّدٍ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ أَجْمَعِينَ. وَقَالَ ابْنُ أَبِي حَاتِمٍ بسنده عَنْ إِسْحَاقَ بْنِ يَسَارٍ قَالَ: لَمَّا اتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا أَلْقَى فِي قَلْبِهِ الْوَجَلَ حَتَّى إِنْ كَانَ خَفَقَانُ قَلْبِهِ لَيُسْمَعُ مِنْ بُعْدٍ، كَمَا يُسْمَعُ خَفَقَانُ الطَّيْرِ فِي الْهَوَاءِ. وَقَالَ عُبَيْدُ بْنُ عُمَيْرٍ: كَانَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ يُضِيفُ النَّاسَ، فَخَرَجَ يَوْمًا يَلْتَمِسُ إِنْسَانًا يُضِيفُهُ فَلَمْ يَجِدْ أَحَدًا يُضِيفُهُ، فَرَجَعَ إِلَى دَارِهِ فَوَجَدَ فِيهَا رَجُلًا قَائِمًا، فَقَالَ: يَا عَبْدَ اللَّهِ مَا أَدْخَلَكَ دَارِي بِغَيْرِ إِذْنِي ؟ قَالَ: دَخَلْتُهَا بِإِذْنِ رَبِّهَا. قَالَ: وَمَنْ أَنْتَ ؟ قَالَ: أَنَا مَلَكُ الْمَوْتِ أَرْسَلَنِي رَبِّي إِلَى عَبْدٍ مِنْ عِبَادِهِ أُبَشِّرُهُ بِأَنَّ اللَّهَ قَدِ اتَّخَذَهُ خَلِيلًا. قَالَ: مَنْ هُوَ، فَوَاللَّهِ إِنْ أَخْبَرْتَنِي بِهِ، ثُمَّ كَانَ بِأَقْصَى الْبِلَادِ لَآتِيَنَّهُ، ثُمَّ لَا أَبْرَحُ لَهُ جَارًا حَتَّى يُفَرِّقَ بَيْنَنَا الْمَوْتُ. قَالَ: ذَلِكَ الْعَبْدُ أَنْتَ. قَالَ: أَنَا ! قَالَ: نَعَمْ. قَالَ: فَبِمَ اتَّخَذَنِي رَبِّي خَلِيلًا ؟ قَالَ: بِأَنَّكَ تُعْطِي النَّاسَ وَلَا تَسْأَلُهُمْ. رَوَاهُ ابْنُ أَبِي حَاتِمٍ سبب اتخاذ إبراهيم خليلا واخْتَلَفَ الْعُلَمَاءُ فِي سَبَبِ اتخاذ إبراهيم عليه السلام خليلا عَلَى ثَلَاثَةِ أَقْوَالٍ: أَحَدُهَا: لِإِطْعَامِهِ الطَّعَامَ فَكَانَ لَا يَأْكُلُ إِلَّا مَعَ ضَيْفٍ لِسَعَةِ كَرَمِهِ.  وَفِي حَدِيثِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "يَا جِبْرِيلُ لِمَ اتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا؟ قَالَ: لِإِطْعَامِهِ الطَّعَامَ يَا مُحَمَّدُ". وَالثَّانِي: أَنَّ النَّاسَ أَصَابَتْهُمْ سَنَةٌ فَأَقْبَلُوا إِلَى بَابِ إِبْرَاهِيمَ يَطْلُبُونَ الطَّعَامَ وَكَانَتْ لَهُ مِيرَةٌ مِنْ صَدِيقٍ لَهُ بِمِصْرَ مِنْ كُلِّ سَنَةٍ، فَبَعَثَ غِلْمَانَهُ بِالْإِبِلِ إِلَى صَدِيقِهِ فَلَمْ يُعْطِهِمْ شَيْئًا، فَقَالُوا: لَوِ احْتَمَلْنَا مِنْ هَذِهِ الْبَطْحَاءِ لِيَرَى النَّاسُ أَنَّا قَدْ [جِئْنَا بِشَيْءٍ] فَمَلَئُوا الْغَرَائِرَ رَمْلًا ثُمَّ أَتَوْا إِبْرَاهِيمَ فَأَعْلَمُوهُ، فَاغْتَمَّ إِبْرَاهِيمُ لِأَجْلِ الْخَلْقِ فَنَامَ، وَجَاءَتْ سَارَّةُ وَهِيَ لَا تَعْلَمُ مَا كَانَ، فَفَتَحَتِ الْغَرَائِرَ فَإِذَا دَقِيقٌ حِوَارِيٌّ، فَأَمَرَتِ الْخَبَّازِينَ فَخَبَزُوا وَأَطْعَمُوا النَّاسَ، فَاسْتَيْقَظَ إِبْرَاهِيمُ، فَقَالَ: مِنْ أَيْنَ هَذَا الطَّعَامُ، فَقَالَتْ: مِنْ عِنْدِ خَلِيلِكَ الْمِصْرِيِّ، قَالَ: بَلْ مِنْ عِنْدِ خَلِيلِي اللَّهِ. فَيَوْمَئِذٍ اتَّخَذَهُ اللَّهُ خَلِيلًا. رَوَاهُ أَبُو صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ. وَالثَّالِثُ: أَنَّهُ اتَّخَذَهُ خَلِيلًا لِكَسْرِهِ الْأَصْنَامَ وَجِدَالِهِ قَوْمَهُ. قَالَهُ مُقَاتِلٌ. عَنِ ابْنِ عَبَّاسٍ، قَالَ: لَمَّا اتَّخَذَ اللَّهُ [إِبْرَاهِيمَ] خَلِيلًا وَنَبِيًّا كَانَ لَهُ يَوْمَئِذٍ ثَلَاثُمِائَةِ عَبْدٍ أَعْتَقَهُمْ، وَأَسْلَمُوا وَكَانُوا يُقَاتِلُونَ مَعَهُ بِالْعِصِيِّ. وعَنِ ابْنِ عَبَّاسٍ، قَالَ: أَوَّلُ مَنْ عَمِلَ الْقِسِيَّ الْعَرَبِيَّةَ إِبْرَاهِيمُ   -عَلَيْهِ السَّلَامُ- عَمِلَ لِإِسْمَاعِيلَ قَوْسًا وَلَإِسْحَاقَ قَوْسًا، وَكَانُوا يَرْمُونَ بِهَا، وَعَلَّمَهُمَا الرَّمْيَ. وَأَوَّلُ مَنِ اتَّخَذَ الْقِسِيَّ الْفَارِسِيَّةَ نُمْرُودُ.

     ✧ God, Mighty and Majestic, taking Abraham as an intimate friend (khalīl) He took him as an intimate friend, and intimate friendship (al-khulla) is the utmost of love, as one of them said: You have penetrated the course of the spirit within me, and thus the intimate friend was named an intimate friend. And thus the Seal of the Prophets and Master of the Messengers, Muhammad, may God’s blessings and ﷺ, attained this station, as is established in the two Ṣaḥīḥs and others from the ḥadīth of Jundab al-Bajalī, ʿAbd Allāh b. ʿAmr, and Ibn Masʿūd, from the Messenger of God ﷺ that he said: O people, God has taken me as an intimate friend, just as He took Abraham as an intimate friend. He also said at the end of a sermon he delivered: O people, if I were to take any of the people of the earth as an intimate friend, I would take Abū Bakr as an intimate friend, but your companion is the intimate friend of God. They both transmitted it from the ḥadīth of Abū Saʿīd, and it is also established from the ḥadīth of ʿAbd Allāh b. al-Zubayr, Ibn ʿAbbās, and Ibn Masʿūd. Al-Bukhārī narrated in his Ṣaḥīḥ with his chain from ʿAmr b. Maymūn who said: When Muʿādh came to Yemen, he led them in the morning prayer and recited: “And God took Abraham as an intimate friend.” A man among the people said: The eye of Abraham’s mother was comforted. And from Ibn ʿAbbās who said: Some people among the companions of the Messenger of God ﷺ sat waiting for him. He came out, and when he drew near them, he heard them conversing, and he heard their talk. One of them said: How amazing that God took from His creation an intimate friend; Abraham is His intimate friend. Another said: What is more amazing than that God spoke to Moses directly? Another said: Jesus is God’s spirit and His word. Another said: Adam, God chose him. He came out to them and greeted them, and said: I have heard your words and your amazement that Abraham is God’s intimate friend, and he is indeed so; and Moses is His interlocutor, and he is indeed so; and Jesus is His spirit and His word, and he is indeed so; and Adam, God chose him, and he is indeed so. Lo, I am God’s beloved, and no boast. Lo, I am the first intercessor and the first whose intercession is accepted, and no boast. I am the first to move the ring of the gate of Paradise, and God will open it and admit me, and with me the poor among the believers. I am the noblest of the first and the last on the Day of Resurrection, and no boast. This is a strange ḥadīth from this route, and it has corroborating witnesses from other routes, and God knows best. Al-Ḥākim narrated in his Mustadrak with his chain from Ibn ʿAbbās who said: Do you deny that intimate friendship belongs to Abraham, speech to Moses, and the vision to Muhammad, may God’s blessings and peace be upon them all? Ibn Abī Ḥātim said with his chain from Isḥāq b. Yasār who said: When God took Abraham as an intimate friend, He cast dread into his heart, so much so that the palpitation of his heart could be heard from afar, as the fluttering of a bird in the air is heard. ʿUbayd b. ʿUmayr said: Abraham ﷺ used to host people. One day he went out seeking a person to host, but found no one to host, so he returned to his house and found a man standing in it. He said: O servant of God, what brought you into my house without my permission? He said: I entered it by the permission of its Lord. He said: Who are you? He said: I am the Angel of Death; my Lord sent me to a servant among His servants to give him glad tidings that God has taken him as an intimate friend. He said: Who is he? By God, if you tell me who he is, even if he were at the farthest end of the lands, I would go to him, then I would not cease to be his neighbor until death parted us. He said: That servant is you. He said: Me? He said: Yes. He said: For what did my Lord take me as an intimate friend? He said: Because you give to people and do not ask them. Ibn Abī Ḥātim narrated it. The reason for Abraham being taken as an intimate friend The scholars differed regarding the reason Abraham ﷺ was taken as an intimate friend, on three opinions: First: Because of his feeding food; he would not eat except with a guest, due to the abundance of his generosity. In the ḥadīth of ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ, from the Prophet ﷺ that he said: “O Gabriel, why did God take Abraham as an intimate friend?” He said: “Because of his feeding food, O Muhammad.” Second: That the people were struck by a year of famine, so they came to Abraham’s door seeking food. He had a supply from a friend of his in Egypt every year, so he sent his servants with the camels to his friend, but he gave them nothing. They said: If we were to load from this valley floor so that people would see that we have [come with something], so they filled the sacks with sand, then came to Abraham and informed him. Abraham grieved for the sake of the people and slept. Sārah came, not knowing what had happened, and opened the sacks, and behold, fine white flour. She ordered the bakers, and they baked and fed the people. Abraham woke up and said: Where is this food from? She said: From your Egyptian friend. He said: Rather, from my friend, God. On that day God took him as an intimate friend. Abū Ṣāliḥ narrated it from Ibn ʿAbbās. Third: That He took him as an intimate friend because of his breaking the idols and his disputing with his people. This was said by Muqātil. From Ibn ʿAbbās, who said: When God took [Abraham] as an intimate friend and a prophet, he had on that day three hundred slaves whom he manumitted, and they became Muslims, and they used to fight with him with staves. And from Ibn ʿAbbās, who said: The first to make Arab bows was Abraham ﷺ ; he made a bow for Ishmael and a bow for Isaac, and they used to shoot with them, and he taught them archery. The first to adopt Persian bows was Nimrod.

117. Tarikh (al-Tabari) 133No grade recorded

     وَهُوَ أَحَدُ أُولِي الْعَزْمِ  الْخَمْسَةِ الْمَنْصُوصِ عَلَى أَسْمَائِهِمْ تَخْصِيصًا مِنْ بَيْنِ سَائِرِ الْأَنْبِيَاءِ فِي آيَتَيِ الْأَحْزَابِ وَالشُّورَى، وَهُمَا قَوْلُهُ تَعَالَى: وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا [ الْأَحْزَابِ: 7 ]. وَقَوْلُهُ: شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ [ الشُّورَى: 13 ]. الْآيَةَ، ثُمَّ هُوَ أَشْرَفُ أُولِي الْعَزْمِ بَعْدَ مُحَمَّدٍ ﷺ، وَهُوَ الَّذِي وَجَدَهُ عَلَيْهِ السَّلَامُ فِي السَّمَاءِ السَّابِعَةِ مُسْنِدًا ظَهْرَهُ بِالْبَيْتِ الْمَعْمُورِ الَّذِي يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا مِنَ الْمَلَائِكَةِ ثُمَّ لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ، وَمَا وَقَعَ فِي حَدِيثِ شَرِيكِ بْنِ أَبِي نَمِرٍ، عَنْ أَنَسٍ فِي حَدِيثِ الْإِسْرَاءِ؛ مِنْ أَنَّ إِبْرَاهِيمَ فِي السَّادِسَةِ وَمُوسَى فِي السَّابِعَةِ، فَمِمَّا انْتُقِدَ عَلَى شَرِيكٍ فِي هَذَا الْحَدِيثِ وَالصَّحِيحُ الْأَوَّلُ. ثُمَّ مِمَّا يَدُلُّ عَلَى أَنَّ إِبْرَاهِيمَ أَفْضَلُ مِنْ مُوسَى  الْحَدِيثُ الَّذِي قَالَ فِيهِ: وَأَخَّرْتُ الثَّالِثَةَ لِيَوْمٍ يَرْغَبُ إِلَيَّ الْخَلْقُ كُلُّهُمْ حَتَّى إِبْرَاهِيمُ. رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ أُبَيِّ بْنِ كَعْبٍ ؓ، وَهَذَا هُوَ الْمَقَامُ الْمَحْمُودُ الَّذِي أَخْبَرَ عَنْهُ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ بِقَوْلِهِ: أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ، وَلَا فَخْرَ. ثُمَّ ذَكَرَ اسْتِشْفَاعَ النَّاسِ بِآدَمَ  ، ثُمَّ بِنُوحٍ، ثُمَّ بِإِبْرَاهِيمَ، ثُمَّ مُوسَى، ثُمَّ عِيسَى فَكُلُّهُمْ يَحِيدُ عَنْهَا، حَتَّى يَأْتُوا مُحَمَّدًا ﷺ فَيَقُولُ: أَنَا لَهَا أَنَا لَهَا. الْحَدِيثَ. قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قِيلَ: يَا رَسُولَ اللَّهِ مَنْ أَكْرَمُ النَّاسِ ؟ قَالَ: أَتْقَاهُمْ. قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: فَيُوسُفُ نَبِيُّ اللَّهِ ابْنُ نَبِيِّ اللَّهِ ابْنِ نَبِيِّ اللَّهِ ابْنِ خَلِيلِ اللَّهِ. قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِي ؟ خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الْإِسْلَامِ إِذَا فَقِهُوا. وَقَالَ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الْكَرِيمَ ابْنَ الْكَرِيمِ ابْنِ الْكَرِيمِ ابْنِ الْكَرِيمِ يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ. تَفَرَّدَ بِهِ أَحْمَدُ. وعَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ: يُحْشَرُ النَّاسُ حُفَاةً عُرَاةً غُرْلًا فَأَوَّلُ مَنْ يُكْسَى إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ. ثُمَّ قَرَأَ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ. فَأَخْرَجَاهُ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ بِهِ. وَهَذِهِ الْفَضِيلَةُ الْمُعَيَّنَةُ لَا تَقْتَضِي الْأَفْضَلِيَّةَ بِالنِّسْبَةِ إِلَى مَا قَابَلَهَا مِمَّا ثَبَتَ لِصَاحِبِ الْمَقَامِ الْمَحْمُودِ الَّذِي يَغْبِطُهُ بِهِ الْأَوَّلُونَ وَالْآخِرُونَ، وَأَمَّا الْحَدِيثُ الْآخَرُ الَّذِي قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ ﷺ: يَا خَيْرَ الْبَرِيَّةِ فَقَالَ: " ذَاكَ إِبْرَاهِيمُ ". فَقَدْ رَوَاهُ مُسْلِمٌ وَهَذَا مِنْ بَابِ الْهَضْمِ، وَالتَّوَاضُعِ مَعَ وَالِدِهِ الْخَلِيلِ عَلَيْهِ السَّلَامُ، كَمَا قَالَ: لَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاءِ  . وَقَالَ لَا تُفَضِّلُونِي عَلَى مُوسَى فَإِنَّ النَّاسَ يُصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ فَأَجِدُ مُوسَى بَاطِشًا بِقَائِمَةِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ. وَهَذَا كُلُّهُ لَا يُنَافِي مَا ثَبَتَ بِالتَّوَاتُرِ عَنْهُ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ مِنْ أَنَّهُ سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ  . وَكَذَلِكَ حَدِيثُ أُبَيِّ بْنِ كَعْبٍ فِي صَحِيحِ مُسْلِمٍ وَأَخَّرْتُ الثَّالِثَةَ لِيَوْمٍ يَرْغَبُ إِلَيَّ الْخَلْقُ كُلُّهُمْ حَتَّى إِبْرَاهِيمُ. وَلَمَّا كَانَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ أَفْضَلَ الرُّسُلِ وَأُولِي الْعَزْمِ بَعْدَ مُحَمَّدٍ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ أَجْمَعِينَ أُمِرَ الْمُصَلِّي أَنْ يَقُولَ فِي تَشَهُّدِهِ مَا ثَبَتَ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ كَعْبِ بْنِ عُجْرَةَ، وَغَيْرِهِ قَالَ: قُلْنَا: يَا رَسُولَ اللَّهِ هَذَا السَّلَامُ عَلَيْكَ قَدْ عَرَفْنَاهُ، فَكَيْفَ الصَّلَاةُ عَلَيْكَ ؟ قَالَ: قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ. وَقَالَ تَعَالَى: وَإِبْرَاهِيمَ الَّذِي وَفَّى. قَالُوا: وَفَّى جَمِيعَ مَا أُمِرَ بِهِ. وَقَامَ بِجَمِيعِ خِصَالِ الْإِيمَانِ وَشُعَبِهِ، وَكَانَ لَا يَشْغَلُهُ مُرَاعَاةُ الْأَمْرِ الْجَلِيلِ عَنِ الْقِيَامِ بِمَصْلَحَةِ الْأَمْرِ الْقَلِيلِ، وَلَا يُنْسِيهِ الْقِيَامُ بِأَعْبَاءِ الْمَصَالِحِ الْكِبَارِ عَنِ الصِّغَارِ.

     ✧ He is one of the five messengers of firm resolve (ūlū al-ʿazm) whose names are specified, singled out from the rest of the prophets, in the two verses of al-Aḥzāb and al-Shūrā, namely the Almighty's saying: "And when We took from the prophets their covenant, and from you, and from Nūḥ, Ibrāhīm, Mūsā, and ʿĪsā b. Maryam; and We took from them a solemn covenant" [al-Aḥzāb: 7], and His saying: "He has ordained for you of the religion what He enjoined upon Nūḥ, and that which We have revealed to you, and what We enjoined upon Ibrāhīm, Mūsā, and ʿĪsā: that you should establish the religion and not be divided therein" [al-Shūrā: 13], the verse. Then he is the most noble of the messengers of firm resolve after Muḥammad ﷺ. He it is whom he ﷺ found in the seventh heaven, resting his back against the Much-Frequented House (al-Bayt al-Maʿmūr), which seventy thousand angels enter every day and then do not return to it again. As for what occurs in the ḥadīth of Sharīk b. Abī Namir, from Anas, in the ḥadīth of the Night Journey—that Ibrāhīm was in the sixth heaven and Mūsā in the seventh—this is among the criticisms leveled against Sharīk in this ḥadīth, and the correct view is the former. Then one of the things indicating that Ibrāhīm is superior to Mūsā is the ḥadīth in which he said: "And I have reserved the third for a day when all creation will turn to me, even Ibrāhīm." It was narrated by Muslim from the ḥadīth of Ubayy b. Kaʿb ؓ. This is the Praiseworthy Station (al-maqām al-maḥmūd), which he (peace and blessings of Allah be upon him) spoke of in his saying: "I am the master of the children of Ādam on the Day of Resurrection, and no boast." Then he mentioned the people's seeking intercession through Ādam, then Nūḥ, then Ibrāhīm, then Mūsā, then ʿĪsā, and each of them declines, until they come to Muḥammad ﷺ, who says: "I am the one for it, I am the one for it." The ḥadīth. Al-Bukhārī said with his chain of transmission from Abū Hurayrah, who said: It was said: "O Messenger of Allah, who is the noblest of people?" He said: "The most God-fearing of them." They said: "We are not asking you about this." He said: "Then Yūsuf, the Prophet of Allah, son of the Prophet of Allah, son of the Prophet of Allah, son of the Friend of Allah (Khalīl Allah)." They said: "We are not asking you about this." He said: "Then about the mettle of the Arabs you ask me? The best of them in the Jāhiliyyah are the best of them in Islam, if they attain understanding." And Aḥmad said with his chain of transmission from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "The noble one, son of the noble one, son of the noble one, son of the noble one: Yūsuf b. Yaʿqūb b. Isḥāq b. Ibrāhīm, the Friend of Allah." Aḥmad alone narrated it. And from Ibn ʿAbbās, from the Prophet ﷺ: "People will be gathered barefoot, naked, and uncircumcised, and the first to be clothed will be Ibrāhīm ﷺ." Then he recited: "As We began the first creation, We shall repeat it." They both included it in the two Ṣaḥīḥs from the ḥadīth of Saʿīd b. Jubayr, from Ibn ʿAbbās. This specific virtue does not entail superiority relative to what is opposed to it of what is established for the holder of the Praiseworthy Station, whom the first and the last will envy for it. As for the other ḥadīth that Imam Aḥmad narrated with his chain of transmission from Anas b. Mālik, who said: A man said to the Prophet ﷺ: "O best of creation." He said: "That is Ibrāhīm." Muslim narrated it. This is of the kind of self-effacement and humility before his father the Friend ﷺ, as he said: "Do not prefer me over the prophets," and he said: "Do not prefer me over Mūsā, for the people will be struck down on the Day of Resurrection, and I will be the first to regain consciousness, and I will find Mūsā grasping the leg of the Throne; I do not know whether he regained consciousness before me or was recompensed for the thunderbolt of the Mount." All of this does not contradict what has been established by mass transmission from him (peace and blessings of Allah be upon him), that he is the master of the children of Ādam on the Day of Resurrection. Likewise the ḥadīth of Ubayy b. Kaʿb in Ṣaḥīḥ Muslim: "And I have reserved the third for a day when all creation will turn to me, even Ibrāhīm." And because Ibrāhīm ﷺ is the most excellent of the messengers and the messengers of firm resolve after Muḥammad (peace and blessings of Allah be upon them all), the one praying is commanded to say in his tashahhud what is established in the two Ṣaḥīḥs from the ḥadīth of Kaʿb b. ʿUjrah and others. He said: "We said: O Messenger of Allah, we have learned how to greet you, but how should we invoke blessings upon you?" He said: "Say: 'O Allah, bless Muḥammad and the family of Muḥammad, as You blessed Ibrāhīm and the family of Ibrāhīm; indeed, You are Praiseworthy, Glorious. And bless Muḥammad and the family of Muḥammad, as You blessed Ibrāhīm and the family of Ibrāhīm; indeed, You are Praiseworthy, Glorious.'" And the Almighty said: "And Ibrāhīm, who fulfilled." They said: He fulfilled all that he was commanded, and he carried out all the traits and branches of faith. The observance of a magnificent command did not distract him from attending to the interest of a small one, nor did undertaking the burdens of great interests make him forget the small ones.

118. Tarikh (al-Tabari) 134No grade recorded

     مَا امْتَحَنَ اللَّهُ بِهِ إِبْرَاهِيمَ، عَلَيْهِ السَّلَامُ   بَعْدَ ابْتِلَاءِ اللَّهِ تَعَالَى إِبْرَاهِيمَ بِمَا كَانَ مِنْ نُمْرُودَ، وَذَبْحِ وَلَدِهِ بَعْدَ أَنْ رَجَا نَفْعَهُ ابْتَلَاهُ اللَّهُ بِالْكَلِمَاتِ الَّتِي أَخْبَرَ أَنَّهُ ابْتَلَاهُ بِهِنَّ فَقَالَ تَعَالَى: وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ. وَاخْتَلَفَ السَّلَفُ مِنَ الْعُلَمَاءِ الْأَئِمَّةِ فِي هَذِهِ الْكَلِمَاتِ. فَقَالَ ابْنُ عَبَّاسٍ مِنْ رِوَايَةِ عِكْرِمَةَ عَنْهُ فِي قَوْلِهِ تَعَالَى: وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ: لَمْ يُبْتَلَ أَحَدٌ بِهَذَا الدِّينِ فَأَقَامَهُ إِلَّا إِبْرَاهِيمُ. وَقَالَ اللَّهُ: وَإِبْرَاهِيمَ الَّذِي وَفَّى، قَالَ: وَالْكَلِمَاتُ عَشْرٌ فِي " بَرَاءَةٌ "، وَهِيَ: الْعَابِدُونَ الْحَامِدُونَ الْآيَةَ، وَعَشْرٌ فِي " الْأَحْزَابِ "، وَهِيَ إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ الْآيَةَ، وَعَشْرٌ فِي " الْمُؤْمِنِينَ " مِنْ أَوَّلِهَا إِلَى قَوْلِهِ تَعَالَى: وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ. وَقَالَ آخَرُونَ: هِيَ عَشْرُ خِصَالٍ. قَالَ ابْنُ عَبَّاسٍ مِنْ رِوَايَةِ طَاوُسٍ، وَغَيْرِهِ عَنْهُ: الْكَلِمَاتُ عَشْرٌ، وَهِيَ خَمْسٌ فِي الرَّأْسِ: قَصُّ الشَّارِبِ، وَالْمَضْمَضَةُ، وَالِاسْتِنْشَاقُ، وَالسِّوَاكُ، وَفَرْقُ شَعَرِ الرَّأْسِ، وَخَمْسٌ فِي الْجَسَدِ، وَهِيَ: تَقْلِيمُ الْأَظْفَارِ، وَحَلْقُ الْعَانَةِ، وَالْخِتَانُ، وَنَتْفُ الْإِبِطِ، وَغَسْلُ أَثَرِ الْغَائِطِ. وَفِي الصَّحِيحَيْنِ عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: الْفِطْرَةُ خَمْسٌ؛ الْخِتَانُ، وَالِاسْتِحْدَادُ، وَقَصُّ الشَّارِبِ، وَتَقْلِيمُ الْأَظْفَارِ، وَنَتْفُ الْإِبِطِ. وعَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: عَشْرٌ مِنَ الْفِطْرَةِ؛ قَصُّ الشَّارِبِ، وَإِعْفَاءُ اللِّحْيَةِ، وَالسِّوَاكُ، وَاسْتِنْشَاقُ الْمَاءِ، وَقَصُّ الْأَظْفَارِ، وَغَسْلُ الْبَرَاجِمِ، وَنَتْفُ الْإِبِطِ، وَحَلْقُ الْعَانَةِ، وَانْتِقَاصُ الْمَاءِ يَعْنِي الِاسْتِنْجَاءَ. وَالْمَقْصُودُ أَنَّهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ كَانَ لَا يَشْغَلُهُ الْقِيَامُ بِالْإِخْلَاصِ لِلَّهِ عَزَّ وَجَلَّ، وَخُشُوعُ الْعِبَادَةِ الْعَظِيمَةِ عَنْ مُرَاعَاةِ مَصْلَحَةِ بَدَنِهِ، وَإِعْطَاءِ كُلِّ عُضْوٍ مَا يَسْتَحِقُّهُ مِنَ الْإِصْلَاحِ وَالتَّحْسِينِ، وَإِزَالَةِ مَا يَشِينُ مِنْ زِيَادَةِ شَعْرٍ أَوْ ظُفُرٍ، أَوْ وُجُودِ قَلَحٍ أَوْ وَسَخٍ، فَهَذَا مِنْ جُمْلَةِ قَوْلِهِ تَعَالَى فِي حَقِّهِ مِنَ الْمَدْحِ الْعَظِيمِ وَإِبْرَاهِيمَ الَّذِي وَفَّى. وَقَالَ آخَرُونَ: هِيَ مَنَاسِكُ الْحَجِّ. وَقَوْلُهُ تَعَالَى: إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا وَهُوَ قَوْلُ أَبِي صَالِحٍ، وَمُجَاهِدٍ. وَقَالَ آخَرُونَ: هِيَ سِتَّةٌ، وَهِيَ: الْكَوَاكِبُ، وَالْقَمَرُ، وَالشَّمْسُ، وَالنَّارُ، وَالْهِجْرَةُ، وَالْخِتَانُ. وَذَبْحُ ابْنِهِ، وَهُوَ قَوْلُ الْحَسَنِ، قَالَ: ابْتَلَاهُ بِذَلِكَ فَعَرَفَ أَنَّ رَبَّهُ دَائِمٌ لَا يَزُولُ فَوَجَّهَ وَجْهَهُ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ وَهَاجَرَ مِنْ وَطَنِهِ، وَأَرَادَ ذَبْحَ ابْنِهِ وَخَتَنَ نَفْسَهُ..

     ✧ What Allah tested Abraham ﷺ with After Allah, exalted is He, tested Abraham with what happened from Nimrod, and the sacrifice of his son after he had hoped for his benefit, He tested him with the words which He informed that He tested him with, for He, exalted is He, said: “And when his Lord tested Abraham with words and he fulfilled them.” The early scholars among the leading imams differed about these words. Ibn ʿAbbās, in the narration of ʿIkrimah from him, said regarding the saying of Allah, exalted is He: “And when his Lord tested Abraham with words and he fulfilled them”: No one was tested with this religion and upheld it except Abraham. And Allah said: “And Abraham who fulfilled.” He said: The words are ten in “Barāʾah,” and they are: “the devout, the praising” to the end of the verse, and ten in “al-Aḥzāb,” and they are: “Indeed the Muslim men and Muslim women” to the end of the verse, and ten in “al-Muʾminūn” from its beginning to His saying, exalted is He: “And those who are constant in their prayers.” Others said: They are ten traits. Ibn ʿAbbās, in the narration of Ṭāwūs and others from him, said: The words are ten: five in the head: trimming the mustache, rinsing the mouth, sniffing water into the nose, using the toothstick, and parting the hair of the head; and five in the body: clipping the nails, shaving the pubic hair, circumcision, plucking the armpit hair, and washing the traces of excrement. In the two Ṣaḥīḥs on the authority of Abū Hurayrah, from the Prophet ﷺ, he said: “The fiṭrah is five: circumcision, shaving the pubic hair, trimming the mustache, clipping the nails, and plucking the armpit hair.” And from ʿĀʾishah, she said: The Messenger of Allah ﷺ said: “Ten are from the fiṭrah: trimming the mustache, letting the beard grow, using the toothstick, sniffing water into the nose, clipping the nails, washing the joints, plucking the armpit hair, shaving the pubic hair, and reducing water,” meaning istinjāʾ. The point is that he, upon him be blessings and peace, was not distracted by his devotion to Allah, mighty and majestic is He, and the humility of his great worship from attending to the welfare of his body, giving every limb what it deserves of improvement and beautification, and removing what disfigures of excess hair or nail, or the presence of tartar or dirt. This is part of His saying, exalted is He, in his praise with great praise: “And Abraham who fulfilled.” Others said: They are the rites of the Hajj. And His saying, exalted is He: “I am making you a leader for the people,” which is the saying of Abū Ṣāliḥ and Mujāhid. Others said: They are six: the stars, the moon, the sun, the fire, the emigration, and circumcision. And the sacrifice of his son, which is the saying of al-Ḥasan, who said: He tested him with that, so he knew that his Lord is everlasting and does not cease, so he turned his face to Him who created the heavens and the earth, emigrated from his homeland, intended to sacrifice his son, and circumcised himself.

119. Tarikh (al-Tabari) 135No grade recorded

     قَصْرِهِ فِي الْجَنَّةِ   عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ فِي الْجَنَّةِ قَصْرًا أَحْسَبُهُ قَالَ: مِنْ لُؤْلُؤَةٍ لَيْسَ فِيهِ فَصْمٌ وَلَا وَهْنٌ، أَعَدَّهُ اللَّهُ لِخَلِيلِهِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ نُزُلًا.

     ✧ His palace in Paradise On the authority of Abū Hurayrah, who said: The Messenger of God ﷺ said: In Paradise there is a palace—I think he said: of a pearl—in which there is no crack and no weakness. God has prepared it for His intimate friend Ibrāhīm ﷺ as a hospitality gift.

120. Tarikh (al-Tabari) 136No grade recorded

     مُلَخَّصُ قِصَّةِ لُوطٍ عَلَيْهِ السَّلَامُ. هُوَ نَبِيُّ اللَّهِ لُوطُ بْنُ هَارَانَ بْنِ تَارَحَ، وَهُوَ آزَرُ ابْنُ أَخِي إِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ، خَرَجَ مَعَ إِبْرَاهِيمَ مُهَاجِرًا إِلَى الشَّامِ ثُمَّ إِلَى مِصْرَ ثُمَّ رَجَعَ مَعَهُ إِلَى الشَّامِ وَاسْتَقَرَّ فِي الْأُرْدُنِّ وَقَدْ أَرْسَلَهُ اللَّهُ سُبْحَانَهُ نَبِيًّا إِلَى أَهْلِ سَدُومَ مِنْ أَرْضِ غَوْرِ زُغَرَ وَكَانَ أَهْلُهَا مِنْ أَفْجَرِ الْخَلْقِ وَأَسْوَئِهِمْ يَقْطَعُونَ السَّبِيلَ وَيَأْتُونَ فِي نَادِيهِمُ الْمُنْكَرَ وَيَأْتُونَ بِالْفَاحِشَةِ الَّتِي لَمْ يُسْبَقْ إِلَيْهَا قَوْمٌ قَبْلَهُمْ وَهِيَ إِتْيَانُ الذُّكْرَانِ مِنَ الْعَالِمَيْنِ وَتَرْكُ مَا خَلَقَ اللَّهُ لَهُمْ مِنَ النِّسَاءِ، وَقَدْ دَعَاهُمْ لُوطًا عَلَيْهِ السَّلَامُ فَمَا ارْعَوَوْا وَمَا اهْتَدَوْا بَلْ سَعَوْا لِخُرُوجِهِ مِنْ قَرْيَتِهِمْ مُصَرِّحِينَ مُعْتَرِفِينَ بِأَنَّهُ مِنَ الْمُتَطَهِّرِينَ. فَلَمَّا يَئِسَ مِنْ إِيمَانِهِمْ وَلَمْ يُؤْمِنْ لَهُ أَحَدٌ مِنْهُمْ دَعَا عَلَيْهِمْ فَأَرْسَلَ اللَّهُ عَزَّ وَجَلَّ بِهَلَاكِهِمْ مَلَائِكَتَهُ وَهُمْ أَنْفُسُهُمْ مَلَائِكَةُ الْبُشْرَى لِإِبْرَاهِيمَ بِوَلَدِ إِسْحَاقَ، وَلَمَّا نَزَلَتِ الرُّسُلُ عَلَى لُوطٍ فِي صُورَةِ الضِّيفَانِ ضَاقَ بِهِمْ ذَرْعًا خَشْيَةً عَلَيْهِ مِنْ قَوْمِهِ وَلَمْ يَنْتَبِهْ إِلَى كَوْنِهِمْ رُسُلَ رَبِّهِ إِلَّا لَمَّا خَانَتْ زَوْجَتُهُ وَأَخْبَرَتْ قَوْمَهَا بِنُزُولِهِمْ عِنْدَ زَوْجِهَا وَقَدْ ذَكَرَتْ مِنْ حُسْنِ هَيْأَتِهِمْ فَلَمَّا اجْتَمَعَ قَوْمُهُ وَأَرَادُوا السُّوءَ هُنَا أَخْبَرَتْهُ الْمَلَائِكَةُ بِأَنْ يَطْمَئِنَّ بِأَنَّهُ لَنْ يَصِلُوا إِلَيْهِ وَأَمَرَتْهُ أَنْ يَخْرُجَ بِلَيْلٍ بِأَهْلِهِ وَلَا يَلْتَفِتَ مِنْهُمْ أَحَدٌ وَأَخْبَرُوهُ أَنَّ زَوْجَتَهُ سَتَلْتَفِتُ وَسَيُصِيبُهَا مَا سَيُصِيبُ قَوْمَهَا. فَنَجَّى اللَّهُ لُوطًا وَأَهْلَهُ مِنَ الْمُؤْمِنِينَ ثُمَّ جَاءَ أَجَلُ اللَّهِ سُبْحَانَهُ إِلَى لُوطٍ فَمَاتَ وَهُوَ ابْنُ ثَمَانِينَ سَنَةً.

     ✧ Summary of the story of Lot ﷺ. He is God's Prophet Lot b. Haran b. Tarah, who is Azar, nephew of Abraham (peace be upon them both). He went out with Abraham migrating to Syria then to Egypt then returned with him to Syria and settled in Jordan. God, glorified be He, sent him as a prophet to the people of Sodom in the land of Ghor Zughar. Its people were among the most wicked of creation and the worst of them; they cut off the road, committed abomination in their assembly, and committed the indecency that no people before them had ever preceded to, namely coming to males of the worlds and forsaking the women God had created for them. Lot ﷺ called them, but they did not desist nor were they guided; rather they strove to expel him from their town, stating openly and confessing that he was among those who purify themselves. When he despaired of their faith and none of them believed him, he prayed against them. So God, Mighty and Majestic, sent His angels to destroy them; they were the very angels of good tidings to Abraham of the birth of Isaac. When the envoys came down upon Lot in the form of guests, he was distressed on their account, fearing for them from his people, and he did not become aware that they were envoys of his Lord until his wife betrayed him and told her people of their lodging with her husband, mentioning the beauty of their appearance. When his people gathered and sought evil, here the angels told him to be reassured that they would not reach him, and commanded him to leave by night with his family and that none of them should look back. They informed him that his wife would look back and that what would befall her people would befall her. So God saved Lot and his family of believers. Then the appointed term of God, glorified be He, came to Lot and he died at the age of eighty.

121. Tarikh (al-Tabari) 137No grade recorded

     وَمِمَّا وَقَعَ فِي حَيَاةِ إِبْرَاهِيمَ الْخَلِيلِ مِنَ الْأُمُورِ الْعَظِيمَةِ قِصَّةُ قَوْمِ لُوطٍ عَلَيْهِ السَّلَامُ وَمَا حَلَّ بِهِمْ مِنَ النِّقْمَةِ الْعَمِيمَةِ   وَذَلِكَ أَنَّ لُوطًا ابْنُ هَارَانَ بْنِ تَارَحَ، وَهُوَ آزَرُ، وَلُوطٌ ابْنُ أَخِي إِبْرَاهِيمَ الْخَلِيلِ فَإِبْرَاهِيمُ وَهَارَانُ وَنَاحُورُ إِخْوَةٌ فلُوطًا عَلَيْهِ السَّلَامُ هَاجَرَ مَعَ عَمِّهِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ مُؤْمِنًا بِهِ، مُتَّبِعًا لَهُ عَلَى دِينِهِ إِلَى الشَّامِ، مَعَهُمَا سَارَّةُ. وَقَدْ قِيلَ: كَانَ مَعَهُمْ تَارِخُ أَبُو إِبْرَاهِيمَ وَهُوَ عَلَى غَيْرِ دِينِهِ حَتَّى صَارُوا إِلَى حَرَّانَ، فَمَاتَ تَارِخُ بِحَرَّانَ عَلَى كُفْرِهِ. وَشَخَصَ إِبْرَاهِيمُ وَلُوطٌ وَسَارَّةُ إِلَى الشَّامِ، وَاخْتَتَنَ لُوطٌ مَعَ إِبْرَاهِيمَ، وَلُوطٌ ابْنُ ثَلَاثٍ وَخَمْسِينَ سَنَةً، ثُمَّ مَضَوْا إِلَى مِصْرَ فَصَادَفُوا هُنَاكَ فِرْعَوْنًا مِنْ فَرَاعِنَتِهَا، وَيُقَالُ لَهُ: أَخُو الضَّحَّاكِ، وَجَّهَهُ الضَّحَّاكُ عَامِلًا عَلَيْهَا مِنْ قِبَلِهِ، فَرَجَعُوا عَوْدًا عَلَى بَدْئِهِمْ إِلَى الشَّامِ، فَنَزَلَ إِبْرَاهِيمُ فِلَسْطِينَ وَنَزَلَ لُوطٌ الْأُرْدُنَّ

     ✧ Among the great events that occurred during the life of Abraham the Friend (peace and blessings be upon him) is the story of the people of Lot ﷺ and the widespread punishment that befell them. That is because Lot was the son of Hārān b. Tāraḥ, who is Āzar, and Lot was the son of Abraham the Friend's brother, for Abraham, Hārān, and Nāḥūr were brothers. Lot ﷺ emigrated with his uncle Abraham ﷺ, believing in him and following him in his religion, to Syria, accompanied by Sarah. It has been said: Tārikh, the father of Abraham, was with them, and he was not upon his religion, until they reached Ḥarrān, and Tārikh died in Ḥarrān upon his disbelief. Abraham, Lot, and Sarah departed to Syria, and Lot was circumcised along with Abraham, Lot being fifty-three years old. Then they went on to Egypt and encountered there one of its pharaohs, said to be called the brother of al-Ḍaḥḥāk, whom al-Ḍaḥḥāk had appointed as his governor over it. Then they returned once more to Syria, and Abraham settled in Palestine while Lot settled in the Jordan.

122. Tarikh (al-Tabari) 138No grade recorded

     فَأَرْسَلَ اللَّهُ تَعَالَى لُوطًا وَذَلِكَ فِي وَسَطِ عُمُرِ إِبْرَاهِيمَ. بُعِثَ إِلَى أَهْلِ سَدُومَ، مِنْ أَرْضِ غَوْرِ زُغَرَ، وَكَانَتْ أُمَّ تِلْكَ الْمَحَلَّةِ وَلَهَا أَرْضٌ وَمُعْمَلَاتٌ وَقُرًى مُضَافَةٌ إِلَيْهَا، وَلَهَا أَهْلٌ مِنْ أَفْجَرِ النَّاسِ وَأَكْفَرِهِمْ وَأَسْوَئِهِمْ طَوِيَّةً وَأَرْدَئِهِمْ سَرِيرَةً وَسِيرَةً، يَقْطَعُونَ السَّبِيلَ، وَيَأْتُونَ فِي نَادِيهِمُ الْمُنْكَرَ، وَلَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ، لَبِئْسَ مَا كَانُوا يَفْعَلُونَ ابْتَدَعُوا فَاحِشَةً لَمْ يَسْبِقْهُمْ إِلَيْهَا أَحَدٌ مِنْ بَنِي آدَمَ وَهِيَ إِتْيَانُ الذُّكْرَانِ مِنَ الْعَالَمَيْنِ، وَتَرْكُ مَا خَلَقَ اللَّهُ مِنَ النِّسْوَانِ لِعِبَادِهِ الصَّالِحِينَ، فَدَعَاهُمْ لُوطٌ إِلَى عِبَادَةِ اللَّهِ تَعَالَى وَحْدَهُ لَا شَرِيكَ لَهُ، وَنَهَاهُمْ عَنْ تَعَاطِي هَذِهِ الْمُحَرَّمَاتِ، وَالْفَوَاحِشِ الْمُنْكَرَاتِ ، وَالْأَفَاعِيلِ الْمُسْتَقْبَحَاتِ فَتَمَادَوْا عَلَى ضَلَالِهِمْ وَطُغْيَانِهِمْ، وَاسْتَمَرُّوا عَلَى فُجُورِهِمْ وَكُفْرَانِهِمْ. وكَانُوا مَعَ ذَلِكَ يَقْطَعُونَ الطَّرِيقَ، وَيَخُونُونَ الرَّفِيقَ، وَيَأْتُونَ فِي نَادِيهِمْ وَهُوَ مُجْتَمَعُهُمْ وَمَحَلُّ حَدِيثِهِمْ وَسَمَرِهِمُ الْمُنْكَرَ مِنَ الْأَقْوَالِ، وَالْأَفْعَالِ عَلَى اخْتِلَافِ أَصْنَافِهِ حَتَّى قِيلَ: إِنَّهُمْ كَانُوا يَتَضَارَطُونَ فِي مَجَالِسِهِمْ وَلَا يَسْتَحْيُونَ مِنْ مُجَالِسِهِمْ، وَرُبَّمَا وَقَعَ مِنْهُمُ الْفَعْلَةُ الْعَظِيمَةُ فِي الْمَحَافِلِ وَلَا يَسْتَنْكِفُونَ، وَلَا يَرْعَوُونَ لِوَعْظِ وَاعِظٍ، وَلَا نَصِيحَةٍ مِنْ نَاقِلٍ، وَكَانُوا فِي ذَلِكَ وَغَيْرِهِ كَالْأَنْعَامِ بَلْ أَضَلُّ سَبِيلًا قَالَ مُجَاهِدٌ: كَانَ بَعْضُهُمْ يُجَامِعُ بَعْضًا فِي الْمَجَالِسِ. قَالَ الْعُلَمَاءُ بِالسِّيَرِ: كَانَ لُوطٌ يَدْعُوهُمْ إِلَى عِبَادَةِ اللَّهِ وَيَنْهَاهُمْ عَنِ الْفَاحِشَةِ،  وَلَا يَزْجُرُهُمْ وَعِيدُهُ وَلَا يَزِيدُهُمْ إِلَّا عُتُوًّا، فَأَحَلَّ اللَّهُ بِهِمْ مِنَ الْبَأْسِ الَّذِي لَا يُرَدُّ مَا لَمْ يَكُنْ فِي خَلَدِهِمْ وَحُسْبَانِهِمْ، وَجَعَلَهُمْ مَثُلَةً فِي الْعَالَمِينَ، وَعِبْرَةً يُتَّعِظُ بِهَا الْأَلِبَّاءُ مِنَ الْعَالِمِينَ

     ✧ So Allah the Exalted sent Lot ﷺ, and that was in the middle of Abraham's lifetime. He was sent to the people of Sodom, in the land of the Ghor of Zughar, which was the mother of that region, having land, works, and attached villages. Its people were among the most wicked of mankind, the most disbelieving, the most evil in disposition, and the worst in secret and public conduct. They cut off the road, and in their assemblies they committed abominations; they did not forbid one another any abomination they did. Evil indeed was what they used to do. They originated an indecency that no one among the children of Adam had preceded them to: the coming to males among the worlds, and abandoning what Allah had created of women for His righteous servants. Lot called them to the worship of Allah the Exalted alone, with no partner, and forbade them from engaging in these forbidden acts, the reprehensible indecencies, and the abhorrent deeds. But they persisted in their misguidance and tyranny, and continued in their wickedness and disbelief. Along with that, they used to cut off the road, betray the companion, and in their assemblies—their gathering place and the place of their talk and their night conversation—they would commit abomination of various kinds of sayings and deeds, to the extent that it was said: they used to break wind in their gatherings and not feel ashamed before those sitting with them. Perhaps a great act would occur from them in the assemblies and they would not disdain it, nor would they desist at the admonition of an admonisher or the counsel of an advisor. In that and other things, they were like cattle; nay, they were further astray in path. Mujāhid said: Some of them used to have intercourse with one another in the assemblies. The scholars of biography said: Lot used to call them to the worship of Allah and forbid them from indecency, but his threat did not deter them, nor did it increase them except in arrogance. So Allah brought down upon them such severe punishment as cannot be repelled, which had never crossed their minds or thoughts, and made them an exemplary punishment among the worlds and a lesson for the intelligent among the learned.

123. Tarikh (al-Tabari) 139No grade recorded

     ذَلِكَ أَنَّ لُوطًا عَلَيْهِ السَّلَامُ لَمَّا دَعَاهُمْ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَنَهَاهُمْ عَنْ تَعَاطِي مَا ذَكَرَ اللَّهُ عَنْهُمْ مِنَ الْفَوَاحِشِ، فَلَمْ يَسْتَجِيبُوا لَهُ وَلَمْ يُؤْمِنُوا بِهِ، حَتَّى وَلَا رَجُلٌ وَاحِدٌ مِنْهُمْ، وَلَمْ يَتْرُكُوا مَا عَنْهُ نُهُوا، بَلِ اسْتَمَرُّوا عَلَى حَالِهِمْ، وَلِمَ يَرْعَوُوا عَنْ غَيِّهِمْ وَضَلَالِهِمْ، وَهَمُّوا بِإِخْرَاجِ رَسُولِهِمْ مِنْ بَيْنِ ظَهْرَانَيْهِمْ، وَمَا كَانَ حَاصِلُ جَوَابِهِمْ عَنْ خِطَابِهِمْ، إِذْ كَانُوا لَا يَعْقِلُونَ: إِلَّا أَنْ قَالُوا أَخْرِجُوا آلَ لُوطٍ مِنْ قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ فَجَعَلُوا غَايَةَ الْمَدْحِ ذَمًّا يَقْتَضِي الْإِخْرَاجَ، وَمَا حَمَلَهُمْ عَلَى مَقَالَتِهِمْ هَذِهِ إِلَّا الْعِنَادُ وَاللَّجَاجُ، فَطَهَّرَهُ اللَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ، وَأَخْرَجَهُمْ مِنْهَا أَحْسَنَ إِخْرَاجٍ، وَتَرَكَهُمْ فِي مَحَلَّتِهِمْ خَالِدِينَ لَكِنْ بَعْدَ مَا صَيَّرَهَا عَلَيْهِمْ بَحْرَةً مُنْتِنَةً ذَاتَ أَمْوَاجٍ، لَكِنَّهَا عَلَيْهِمْ فِي الْحَقِيقَةِ نَارٌ تَأَجَّجُ وَحَرٌّ يَتَوَهَّجُ، وَمَاؤُهَا مِلْحٌ أُجَاجٌ، وَمَا كَانَ هَذَا جَوَابَهُمْ إِلَّا لَمَّا نَهَاهُمْ عَنِ الطَّامَّةِ الْعُظْمَى وَالْفَاحِشَةِ الْكُبْرَى الَّتِي لَمْ يَسْبِقْهُمْ إِلَيْهَا أَحَدٌ مِنْ أَهْلِ الدُّنْيَا؛ وَلِهَذَا صَارُوا مَثُلَةً فِيهَا، وَعِبْرَةً لِمَنْ عَلَيْهَا، فَسَأَلَ اللَّهَ تَعَالَى أَنْ يَنْصُرَهُ عَلَيْهِمْ فَأَخَذَهُمُ اللَّهُ أَخَذًا وَبِيلًا، وَقَالُوا لَهُ فِيمَا قَالُوا: ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ. فَطَلَبُوا مِنْهُ وُقُوعَ مَا حَذَّرَهُمْ عَنْهُ مِنَ الْعَذَابِ الْأَلِيمِ، وَحُلُولِ الْبَأْسِ الْعَظِيمِ فَعِنْدَ ذَلِكَ دَعَا عَلَيْهِمْ نَبِيُّهُمُ الْكَرِيمُ فَسَأَلَ مِنْ رَبِّ الْعَالَمِينَ وَإِلَهِ الْمُرْسَلِينَ أَنْ يَنْصُرَهُ عَلَى الْقَوْمِ الْمُفْسِدِينَ فَغَارَ اللَّهُ لِغَيْرَتِهِ، وَغَضِبَ لِغَضْبَتِهِ، وَاسْتَجَابَ لِدَعْوَتِهِ، وَأَجَابَهُ إِلَى طِلْبَتِهِ، وَبَعَثَ رُسُلَهُ الْكِرَامَ، وَمَلَائِكَتَهُ الْعِظَامَ فَمَرُّوا عَلَى الْخَلِيلِ إِبْرَاهِيمَ، وَبَشَّرُوهُ بِالْغُلَامِ الْعَلِيمِ، وَأَخْبَرُوهُ بِمَا جَاءُوا لَهُ مِنَ الْأَمْرِ الْجَسِيمِ، وَالْخَطْبِ الْعَمِيمِ قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ قَالُوا إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُجْرِمِينَ لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ مُسَوَّمَةً عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ. وَقَالَ: وَلَمَّا جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَى قَالُوا إِنَّا مُهْلِكُو أَهْلِ هَذِهِ الْقَرْيَةِ إِنَّ أَهْلَهَا كَانُوا ظَالِمِينَ قَالَ إِنَّ فِيهَا لُوطًا قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ. وَقَالَ اللَّهُ تَعَالَى: فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَى يُجَادِلُنَا فِي قَوْمِ لُوطٍ. وَذَلِكَ أَنَّهُ كَانَ يَرْجُو أَنْ يُنِيبُوا وَيُسْلِمُوا وَيُقْلِعُوا وَيَرْجِعُوا؛ وَلِهَذَا قَالَ تَعَالَى: إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَا إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ. أَيْ أَعْرِضْ عَنْ هَذَا، وَتَكَلَّمْ فِي غَيْرِهِ فَإِنَّهُ قَدْ حُتِمَ أَمْرُهُمْ، وَوَجَبَ عَذَابُهُمْ وَتَدْمِيرُهُمْ وَهَلَاكُهُمْ. إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ. أَيْ قَدْ أَمَرَ بِهِ مَنْ لَا يُرَدُّ أَمْرُهُ، وَلَا يُرَدُّ بِأْسُهُ، وَلَا مُعَقِّبَ لِحُكْمِهِ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ. وَذَكَرَ سَعِيدُ بْنُ جُبَيْرٍ، وَالسُّدِّيُّ، وَقَتَادَةُ، وَمُحَمَّدُ بْنُ إِسْحَاقَ أَنَّ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ جَعَلَ يَقُولُ: أَتُهْلِكُونَ قَرْيَةً فِيهَا ثَلَاثُمِائَةِ مُؤْمِنٍ ؟ قَالُوا: لَا. قَالَ: فَمِائَتَا مُؤْمِنٍ ؟ قَالُوا: لَا. قَالَ: فَأَرْبَعُونَ مُؤْمِنًا قَالُوا: لَا. قَالَ: فَأَرْبَعَةَ عَشَرَ مُؤْمِنًا ؟ قَالُوا: لَا. قَالَ ابْنُ إِسْحَاقَ إِلَى أَنْ قَالَ: أَفَرَأَيْتُمْ إِنْ كَانَ فِيهَا مُؤْمِنٌ وَاحِدٌ ؟ قَالُوا: لَا. قَالَ إِنَّ فِيهَا لُوطًا قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا. الْآيَةَ. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّهُ قَالَ: يَا رَبِّ أَتُهْلِكُهُمْ وَفِيهِمْ خَمْسُونَ رَجُلًا صَالِحًا ؟ فَقَالَ اللَّهُ: لَا أُهْلِكُهُمْ وَفِيهِمْ خَمْسُونَ صَالِحًا. ثُمَّ تَنَازَلَ إِلَى عَشَرَةٍ، فَقَالَ اللَّهُ: لَا أُهْلِكُهُمْ وَفِيهِمْ عَشَرَةٌ صَالِحُونَ. قَالَ اللَّهُ تَعَالَى: وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَذَا يَوْمٌ عَصِيبٌ. قَالَ الْمُفَسِّرُونَ: لَمَّا فَصَلَتِ الْمَلَائِكَةُ مِنْ عِنْدِ إِبْرَاهِيمَ وَهُمْ؛ جِبْرِيلُ، وَمِيكَائِيلُ، وَإِسْرَافِيلُ، أَقْبَلُوا حَتَّى أَتَوْا أَرْضَ سَدُومَ فِي صُورَةِ شُبَّانٍ حِسَانٍ اخْتِبَارًا مِنَ اللَّهِ تَعَالَى لِقَوْمِ لُوطٍ، وَإِقَامَةً لِلْحُجَّةِ عَلَيْهِمْ، فَاسْتَضَافُوا لُوطًا عَلَيْهِ السَّلَامُ، وَذَلِكَ عِنْدَ غُرُوبِ الشَّمْسِ فَخَشِيَ إِنْ لَمْ يُضِفْهُمْ أَنْ يُضِيفَهُمْ غَيْرُهُ مِنَ الْقَوْمِ الْفَاسِقِينَ، وَحَسِبَهُمْ بَشَرًا مِنَ النَّاسِ وَ سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَذَا يَوْمٌ عَصِيبٌ. قَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَقَتَادَةُ، وَمُحَمَّدُ بْنُ إِسْحَاقَ: شَدِيدٌ بَلَاؤُهُ، وَذَلِكَ لِمَا يَعْلَمُ مِنْ مُدَافَعَتِهِ اللَّيْلَةَ عَنْهُمْ، كَمَا كَانَ يَصْنَعُ بِغَيْرِهِمْ مَعَهُمْ، وَكَانُوا قَدِ اشْتَرَطُوا عَلَيْهِ أَنْ لَا يُضِيفَ أَحَدًا، وَلَكِنْ رَأَى مَنْ لَا يُمْكِنُ الْمَحِيدُ عَنْهُ. وَذَكَرَ قَتَادَةُ أَنَّهُمْ وَرَدُوا عَلَيْهِ، وَهُوَ فِي أَرْضٍ لَهُ يَعْمَلُ فِيهَا، فَتَضَيَّفُوهُ فَاسْتَحْيَى مِنْهُمْ وَانْطَلَقَ أَمَامَهُمْ، وَجَعَلَ يُعَرِّضُ لَهُمْ فِي الْكَلَامِ لَعَلَّهُمْ يَنْصَرِفُونَ عَنْ هَذِهِ الْقَرْيَةِ، وَيَنْزِلُونَ فِي غَيْرِهَا، فَقَالَ لَهُمْ فِيمَا قَالَ: وَاللَّهِ يَا هَؤُلَاءِ مَا أَعْلَمُ عَلَى وَجْهِ الْأَرْضِ أَهْلَ بَلَدٍ أَخْبَثَ مِنْ هَؤُلَاءِ، ثُمَّ مَشَى قَلِيلًا، ثُمَّ أَعَادَ ذَلِكَ عَلَيْهِمْ حَتَّى كَرَّرَهُ أَرْبَعَ مَرَّاتٍ قَالَ: وَكَانُوا قَدْ أُمِرُوا أَنْ لَا يُهْلِكُوهُمْ حَتَّى يَشْهَدَ عَلَيْهِمْ نَبِيُّهُمْ بِذَلِكَ. وَقَالَ السُّدِّيُّ: خَرَجَتِ الْمَلَائِكَةُ مِنْ عِنْدِ إِبْرَاهِيمَ نَحْوَ قَوْمِ لُوطٍ فَأَتَوْهَا نِصْفَ النَّهَارِ، فَلَمَّا بَلَغُوا نَهْرَ سَدُومَ لَقُوا ابْنَةَ لُوطٍ تَسْتَقِي مِنَ الْمَاءِ لِأَهْلِهَا، وَكَانَتْ لَهُ ابْنَتَانِ اسْمُ الْكُبْرَى أَرِيثَا، وَالصُّغْرَى دَغُوْثَا فَقَالُوا لَهَا: يَا جَارِيَةُ هَلْ مِنْ مَنْزِلٍ ؟ فَقَالَتْ لَهُمْ: مَكَانَكُمْ، لَا تَدْخُلُوا حَتَّى آتِيَكُمْ. فَرِقَتْ عَلَيْهِمْ مِنْ قَوْمِهَا، فَأَتَتْ أَبَاهَا فَقَالَتْ: يَا أَبَتَاهُ أَرَادَكَ فِتْيَانٌ عَلَى بَابِ الْمَدِينَةِ، مَا رَأَيْتُ وُجُوهَ قَوْمٍ قَطُّ هِيَ أَحْسَنَ مِنْهُمْ، لَا يَأْخُذُهُمْ قَوْمُكَ فَيَفْضَحُوهُمْ. وَقَدْ كَانَ قَوْمُهُ نَهَوْهُ أَنْ يُضِيفَ رَجُلًا، فَجَاءَ بِهِمْ، فَلَمْ يَعْلَمْ أَحَدٌ إِلَّا أَهْلُ الْبَيْتِ، فَخَرَجَتِ امْرَأَتُهُ فَأَخْبَرَتْ قَوْمَهَا فَقَالَتْ: إِنَّ فِي بَيْتِ لُوطٍ رِجَالًا مَا رَأَيْتُ مِثْلَ وُجُوهِهِمْ قَطُّ. فَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ. وَقَوْلُهُ: وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ. أَيْ هَذَا مَعَ مَا سَلَفَ لَهُمْ مِنَ الذُّنُوبِ الْعَظِيمَةِ الْكَبِيرَةِ الْكَثِيرَةِ قَالَ يَا قَوْمِ هَؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ. يُرْشِدُهُمْ إِلَى غِشْيَانِ نِسَائِهِمْ، وَهُنَّ بَنَاتُهُ شَرْعًا؛ لِأَنَّ النَّبِيَّ لِلْأُمَّةِ بِمَنْزِلَةِ الْوَالِدِ، كَمَا وَرَدَ فِي الْحَدِيثِ، وَكَمَا قَالَ تَعَالَى: النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ [ الْأَحْزَابِ: 6 ]. وَفِي قِرَاءَةِ بَعْضِ الصَّحَابَةِ وَالسَّلَفِ: " وَهُوَ أَبٌ لَهُمْ ". وَهَذَا كَقَوْلِهِ: أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَالَمِينَ وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِنْ أَزْوَاجِكُمْ بَلْ أَنْتُمْ قَوْمٌ عَادُونَ [ الشُّعَرَاءِ: 165 - 166 ]. وَهَذَا هُوَ الَّذِي نَصَّ عَلَيْهِ مُجَاهِدٌ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَالرَّبِيعُ بْنُ أَنَسٍ، وَقَتَادَةُ، وَالسُّدِّيُّ، وَمُحَمَّدُ بْنُ إِسْحَاقَ، وَهُوَ الصَّوَابُ. وَالْقَوْلُ الْآخَرُ خَطَأٌ مَأْخُوذٌ مِنْ أَهْلِ الْكِتَابِ. وَقَدْ تَصَحَّفَ عَلَيْهِمْ، كَمَا أَخْطَئُوا فِي قَوْلِهِمْ: إِنَّ الْمَلَائِكَةَ كَانُوا اثْنَيْنِ، وَإِنَّهُمْ تَعَشَّوْا عِنْدَهُ، وَقَدْ خَبَّطَ أَهْلُ الْكِتَابِ فِي هَذِهِ الْقِصَّةِ تَخْبِيطًا عَظِيمًا. وَقَوْلُهُ: فَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ فِي ضَيْفِي أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ نَهْيٌ لَهُمْ عَنْ تَعَاطِي مَا لَا يَلِيقُ مِنَ الْفَاحِشَةِ، وَشَهَادَةٌ عَلَيْهِمْ بِأَنَّهُ لَيْسَ فِيهِمْ رَجُلٌ لَهُ مُسْكَةٌ، وَلَا فِيهِ خَيْرٌ، بَلِ الْجَمِيعُ سُفَهَاءُ فَجَرَةٌ أَقْوِيَاءُ كَفَرَةٌ أَعْتِيَاءُ. وَكَانَ هَذَا مِنْ جُمْلَةِ مَا أَرَادَ الْمَلَائِكَةُ أَنْ يَسْمَعُوا مِنْهُ مِنْ قَبْلِ أَنْ يَسْأَلُوهُ عَنْهُ فَقَالَ قَوْمُهُ عَلَيْهِمْ لَعْنَةُ اللَّهِ الْحَمِيدِ الْمَجِيدِ مُجِيبِينَ لِنَبِيِّهِمْ فِيمَا أَمَرَهُمْ بِهِ مِنَ الْأَمْرِ السَّدِيدِ:لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ. يَقُولُونَ: عَلَيْهِمْ لِعَائِنُ اللَّهِ لَقَدْ عَلِمْتَ يَا لُوطُ إِنَّهُ لَا أَرَبَ لَنَا فِي نِسَائِنَا، وَإِنَّكَ لَتَعْلَمُ مُرَادَنَا، وَغَرَضَنَا، وَاجَهُوا بِهَذَا الْكَلَامِ الْقَبِيحِ رَسُولَهُمُ الْكَرِيمَ، وَلَمْ يَخَافُوا سَطْوَةَ الْعَظِيمِ ذِي الْعَذَابِ الْأَلِيمِ؛ وَلِهَذَا قَالَ عَلَيْهِ السَّلَامُ: لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ. وَدَّ أَنْ لَوْ كَانَ لَهُ بِهِمْ قُوَّةٌ أَوْ لَهُ مَنَعَةٌ، وَعَشِيرَةٌ يَنْصُرُونَهُ عَلَيْهِمْ لِيُحِلَّ بِهِمْ مَا يَسْتَحِقُّونَهُ مِنَ الْعَذَابِ عَلَى هَذَا الْخِطَابِ، وعَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ، وَيَرْحَمُ اللَّهُ لُوطًا لَقَدْ كَانَ يَأْوِي إِلَى رُكْنٍ شَدِيدٍ، وَلَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ لَأَجَبْتُ الدَّاعِيَ. وعَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: رَحْمَةُ اللَّهِ عَلَى لُوطٍ لَقَدْ كَانَ يَأْوِي إِلَى رُكْنٍ شَدِيدٍ. يَعْنِي اللَّهَ عَزَّ وَجَلَّ فَمَا بَعَثَ اللَّهُ بَعْدَهُ مِنْ نَبِيٍّ إِلَّا فِي ثَرْوَةٍ مِنْ قَوْمِهِ. وَقَالَ تَعَالَى: وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ قَالَ إِنَّ هَؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ قَالُوا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ قَالَ هَؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ. فَأَمَرَهُمْ بِقُرْبَانِ نِسَائِهِمْ، وَحَذَّرَهُمُ الِاسْتِمْرَارَ عَلَى طَرِيقَتِهِمْ وَسَيِّئَاتِهِمْ، هَذَا وَهُمْ فِي ذَلِكَ لَا يَنْتَهُونَ وَلَا يَرْعَوُونَ، بَلْ كُلَّمَا نَهَاهُمْ يُبَالِغُونَ فِي تَحْصِيلِ هَؤُلَاءِ الضِّيفَانِ وَيَحْرِصُونَ، وَلَمْ يَعْلَمُوا مَا حَمَّ بِهِ الْقَدَرُ مِمَّا هُمْ إِلَيْهِ صَائِرُونَ، وَصَبِيحَةَ لَيْلَتِهِمْ مُنْتَقِلُونَ؛ وَلِهَذَا قَالَ تَعَالَى مُقْسِمًا بِحَيَاةِ نَبِيِّهِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ: لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ. وَقَالَ تَعَالَى: وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ. منع لوط قومه من دخول بيته ذَكَرَ الْمُفَسِّرُونَ وَغَيْرُهُمْ أَنَّ نَبِيَّ اللَّهِ لُوطًا عَلَيْهِ السَّلَامُ جَعَلَ يُمَانِعُ قَوْمَهُ الدُّخُولَ وَيُدَافِعُهُمْ، وَالْبَابُ مُغْلَقٌ، وَهُمْ يَرُومُونَ فَتْحَهُ وَوُلُوجَهُ وَهُوَ يَعِظُهُمْ وَيَنْهَاهُمْ مِنْ وَرَاءِ الْبَابِ، فَلَمَّا ضَاقَ الْأَمْرُ، وَعَسُرَ الْحَالُ قَالَ مَا قَالَ: لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ. لَأَحْلَلْتُ بِكُمُ النَّكَالَ قَالَتِ الْمَلَائِكَةُ: يَا لُوطُ إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ. وَذَكَرُوا أَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ خَرَجَ عَلَيْهِمْ فَضَرَبَ وُجُوهَهُمْ خَفْقَةً بِطَرَفِ جَنَاحِهِ فَطُمِسَتْ أَعْيُنُهُمْ حَتَّى قِيلَ: إِنَّهَا غَارَتْ بِالْكُلِّيَّةِ، وَلَمْ يَبْقَ لَهَا مَحَلٌّ، وَلَا عَيْنٌ، وَلَا أَثَرٌ فَرَجَعُوا يَتَجَسَّسُونَ مَعَ الْحِيطَانِ، وَيَتَوَعَّدُونَ رَسُولَ الرَّحْمَنِ وَيَقُولُونَ: إِذَا كَانَ الْغَدُ كَانَ لَنَا وَلَهُ شَأنٌ قَالَ اللَّهُ تَعَالَى: وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ فَطَمَ?ْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ. فَذَلِكَ أَنَّ الْمَلَائِكَةَ تَقَدَّمَتْ إِلَى لُوطٍ عَلَيْهِمُ السَّلَامُ آمِرِينَ لَهُ بِأَنْ يَسْرِيَ هُوَ وَأَهْلُهُ مِنْ آخِرِ اللَّيْلِ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ يَعْنِي عِنْدَ سَمَاعِ صَوْتِ الْعَذَابِ إِذَا حَلَّ بِقَوْمِهِ. وَأَمَرُوهُ أَنْ يَكُونَ سَيْرُهُ فِي آخِرِهِمْ كَالسَّاقَةِ لَهُمْ. وَقَوْلُهُ: إِلَّا امْرَأَتَكَ عَلَى قِرَاءَةِ النَّصْبِ يَحْتَمِلُ أَنْ يَكُونَ مُسْتَثْنًى مِنْ قَوْلِهِ: فَأَسْرِ بِأَهْلِكَ كَأَنَّهُ يَقُولُ: إِلَّا امْرَأَتَكَ فَلَا تَسْرِ بِهَا. وَيَحْتَمِلُ أَنْ يَكُونَ مِنْ قَوْلِهِ: وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ أَيْ فَإِنَّهَا سَتَلْتَفِتُ فَيُصِيبُهَا مَا أَصَابَهُمْ، وَيُقَوِّي هَذَا الِاحْتِمَالَ قِرَاءَةُ الرَّفْعِ، وَلَكِنَّ الْأَوَّلَ أَظْهَرُ فِي الْمَعْنَى، وَاللَّهُ أَعْلَمُ. قَالَ السُّهَيْلِيُّ: وَاسْمُ امْرَأَةِ لُوطٍ وَالِهَةُ، وَاسْمُ امْرَأَةِ نُوحٍ وَالِغَةُ. وَقَالُوا لَهُ مُبَشِّرِينَ بِهَلَاكِ هَؤُلَاءِ الْبُغَاةِ الْعُتَاةِ الْمَلْعُونِينَ النُّظَرَاءِ وَالْأَشْبَاهِ الَّذِينَ جَعَلَهُمُ اللَّهُ سَلَفًا لِكُلِّ خَائِنٍ مُرِيبٍ: إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ. فَلَمَّا خَرَجَ لُوطٌ عَلَيْهِ السَّلَامُ بِأَهْلِهِ، وَهُمُ ابْنَتَاهُ، وَلَمْ يَتْبَعْهُ مِنْهُمْ رَجُلٌ وَاحِدٌ، وَيُقَالُ: إِنَّ امْرَأَتَهُ خَرَجَتْ مَعَهُ فَاللَّهُ أَعْلَمُ. فَلَمَّا خَلَصُوا مِنْ بِلَادِهِمْ وَطَلَعَتِ الشَّمْسُ فَكَانَ عِنْدَ شُرُوقِهَا جَاءَهُمْ مِنْ أَمْرِ اللَّهِ مَا لَا يُرَدُّ، وَمِنَ الْبَأْسِ الشَّدِيدِ مَا لَا يُمْكِنُ أَنْ يُصَدَّ، وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّ الْمَلَائِكَةَ أَمَرُوهُ أَنْ يَصْعَدَ إِلَى رَأْسِ الْجَبَلِ الَّذِي هُنَاكَ فَاسْتَبْعَدَهُ، وَسَأَلَ مِنْهُمْ أَنْ يَذْهَبَ إِلَى قَرْيَةٍ قَرِيبَةٍ مِنْهُمْ، فَقَالُوا: اذْهَبْ فَإِنَّا نَنْتَظِرُكَ حَتَّى تَصِيرَ إِلَيْهَا وَتَسْتَقِرَّ فِيهَا ثُمَّ نُحِلَّ بِهِمُ الْعَذَابَ فَذَكَرُوا أَنَّهُ ذَهَبَ إِلَى قَرْيَةِ صُغَرَ الَّتِي يَقُولُ النَّاسُ: غَوْرُ زُغَرَ. فَلَمَّا أَشْرَقَتِ الشَّمْسُ نَزَلَ بِهِمُ الْعَذَابُ قَالَ اللَّهُ تَعَالَى: فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ مُسَوَّمَةً عِنْدَ رَبِّكَ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ. قَالُوا: اقْتَلَعَهُنَّ جِبْرِيلُ بِطَرَفِ جَنَاحِهِ مِنْ قَرَارِهِنَّ، وَكُنَّ سَبْعَ مُدُنٍ بِمَنْ فِيهِنَّ مِنَ الْأُمَمِ يُقَالُ: إِنَّهُمْ كَانُوا أَرْبَعَمِائَةِ أَلْفِ نَسَمَةٍ. وَقِيلَ: أَرْبَعَةُ آلَافِ أَلْفِ نَسَمَةٍ. وَمَا مَعَهُمْ مِنَ الْحَيَوَانَاتِ، وَمَا يَتْبَعُ تِلْكَ الْمُدُنَ مِنَ الْأَرَاضِي وَالْأَمَاكِنِ وَالْمُعْتَمَلَاتِ، فَرَفَعَ الْجَمِيعَ حَتَّى بَلَغَ بِهِنَّ عَنَانَ السَّمَاءِ حَتَّى سَمِعَتِ الْمَلَائِكَةُ أَصْوَاتَ دِيَكَتِهِمْ وَنُبَاحَ كِلَابِهِمْ، ثُمَّ قَلَبَهَا عَلَيْهِمْ فَجَعَلَ عَالِيَهَا سَافِلَهَا. قَالَ مُجَاهِدٌ: فَكَانَ أَوَّلَ مَا سَقَطَ مِنْهَا شُرُفَاتُهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ. وَالسِّجِّيلُ فَارِسِيٌّ مُعَرَّبٌ، وَهُوَ الشَّدِيدُ الصُّلْبُ الْقَوِيُّ مَنْضُودٍ أَيْ يَتْبَعُ بَعْضُهَا بَعْضًا فِي نُزُولِهَا عَلَيْهِمْ مِنَ السَّمَاءِ مُسَوَّمَةً أَيْ مُعَلَّمَةً مَكْتُوبٌ عَلَى كُلِّ حَجْرٍ اسْمُ صَاحِبِهِ الَّذِي يَهْبِطُ عَلَيْهِ فَيَدْمَغُهُ، كَمَا قَالَ: مُسَوَّمَةً عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ. وَكَمَا قَالَ تَعَالَى: وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا فَسَاءَ مَطَرُ الْمُنْذَرِينَ. وَقَالَ تَعَالَى: وَالْمُؤْتَفِكَةَ أَهْوَى فَغَشَّاهَا مَا غَشَّى [ النَّجْمِ: 53 - 54 ]. يَعْنِي قَلَبَهَا فَأَهْوَى بِهَا مُنَكَّسَةً عَالِيَهَا سَافِلَهَا، وَغَشَّاهَا بِمَطَرٍ مِنْ حِجَارَةٍ مِنْ سِجِّيلٍ مُتَتَابِعَةٍ مُسَوَّمَةٍ مَرْقُومٍ عَلَى كُلِّ حَجَرٍ اسْمُ صَاحِبِهِ الَّذِي سَقَطَ عَلَيْهِ مِنَ الْحَاضِرِينَ مِنْهُمْ فِي بَلَدِهِمْ وَالْغَائِبِينَ عَنْهَا مِنَ الْمُسَافِرِينَ وَالنَّازِحِينَ وَالشَّاذِّينَ مِنْهَا. مصير امرأة لوط وَيُقَالُ: إِنَّ امْرَأَةَ لُوطٍ مَكَثَتْ مَعَ قَوْمِهَا، وَيُقَالُ: إِنَّهَا خَرَجَتْ مَعَ زَوْجِهَا وَبِنْتَيْهَا، وَلَكِنَّهَا لَمَّا سَمِعَتِ الصَّيْحَةَ وَسُقُوطَ الْبَلْدَةِ، وَالْتَفَتَتْ إِلَى قَوْمِهَا وَخَالَفَتْ أَمْرَ رَبِّهَا قَدِيمًا وَحَدِيثًا، وَقَالَتْ: وَاقَوْمَاهْ. فَسَقَطَ عَلَيْهَا حَجْرٌ فَدَمَغَهَا، وَأَلْحَقَهَا بِقَوْمِهَا إِذْ كَانَتْ عَلَى دِينِهِمْ، وَكَانَتْ عَيْنًا لَهُمْ عَلَى مَنْ يَكُونُ عِنْدَ لُوطٍ مِنَ الضِّيفَانِ، كَمَا قَالَ تَعَالَى: ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا اِمْرَأَةَ نُوحٍ وَامْرَأَةَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ [ التَّحْرِيمِ: 10 ]. أَيْ خَانَتَاهُمَا فِي الدِّينِ فَلَمْ تَتْبَعَاهُمَا فِيهِ، وَلَيْسَ الْمُرَادُ أَنَّهُمَا كَانَتَا عَلَى فَاحِشَةٍ حَاشَا وَكَلَّا، فَإِنَّ اللَّهَ لَا يُقَدِّرُ عَلَى نَبِيٍّ أَنْ تَبْغِيَ امْرَأَتُهُ  ، كَمَا قَالَ ابْنُ عَبَّاسٍ وَغَيْرُهُ مِنْ أَئِمَّةِ السَّلَفِ وَالْخَلَفِ: مَا بَغَتِ امْرَأَةُ نَبِيٍّ قَطُّ. وَمَنْ قَالَ خِلَافَ هَذَا فَقَدَ أَخْطَأَ خَطَأً كَبِيرًا. قَالَ اللَّهُ تَعَالَى فِي قِصَّةِ الْإِفْكِ لَمَّا أَنْزَلَ بَرَاءَةَ أُمِّ الْمُؤْمِنِينَ عَائِشَةَ بِنْتِ الصِّدِّيقِ زَوْجِ رَسُولِ اللَّهِ ﷺ حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا فَعَاتَبَ اللَّهُ الْمُؤْمِنِينَ وَأَنَّبَ وَزَجَرَ، وَوَعَظَ وَحَذَّرَ. وَقَالَ فِيمَا قَالَ: إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ [ النُّورِ: 15 - 16 ]. أَيْ سُبْحَانَكَ أَنْ تَكُونَ زَوْجَةُ نَبِيِّكَ بِهَذِهِ الْمَثَابَةِ، عقوبة اللائط وَقَوْلُهُ هَاهُنَا: وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ. أَيْ وَمَا هَذِهِ الْعُقُوبَةُ بِبَعِيدَةٍ مِمَّنْ أَشْبَهَهُمْ فِي فِعْلِهِمْ؛ وَلِهَذَا ذَهَبَ مَنْ ذَهَبَ مِنَ الْعُلَمَاءِ إِلَى أَنَّ اللَّائِطَ يُرْجَمُ  سَوَاءٌ كَانَ مُحْصَنًا أَوْ لَا، نَصَّ عَلَيْهِ الشَّافِعِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَطَائِفَةٌ كَثِيرَةٌ مِنَ الْأَئِمَّةِ، وَاحْتَجُّوا أَيْضًا بِمَا رَوَاهُ الْإِمَامُ أَحْمَدُ، وَأَهْلُ السُّنَنِ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: مَنْ وَجَدْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ فَاقْتُلُوا الْفَاعِلَ وَالْمَفْعُولَ بِهِ. وَذَهَبَ أَبُو حَنِيفَةَ إِلَى أَنَّ اللَّائِطَ يُلْقَى مِنْ شَاهِقٍ، وَيُتْبَعُ بِالْحِجَارَةِ، كَمَا فُعِلَ بِقَوْمِ لُوطٍ لِقَوْلِهِ تَعَالَى: وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ. وَجَعَلَ اللَّهُ مَكَانَ تِلْكَ الْبِلَادِ بَحْرَةً مُنْتِنَةً لَا يُنْتَفَعُ بِمَائِهَا، وَلَا بِمَا حَوْلَهَا مِنَ الْأَرَاضِي الْمُتَاخِمَةِ لِفِنَائِهَا لِرَدَاءَتِهَا وَدَنَاءَتِهَا، فَصَارَتْ عِبْرَةً وَمَثُلَةً، وَعِظَةً وَآيَةً عَلَى قُدْرَةِ اللَّهِ تَعَالَى وَعَظَمَتِهِ وَعِزَّتِهِ فِي انْتِقَامِهِ مِمَّنْ خَالَفَ أَمْرَهُ وَكَذَّبَ رُسُلَهُ، وَاتَّبَعْ هَوَاهُ وَعَصَى مَوْلَاهُ، وَدَلِيلًا عَلَى رَحْمَتِهِ بِعِبَادِهِ الْمُؤْمِنِينَ فِي إِنْجَائِهِ إِيَّاهُمْ مِنَ الْمُهْلِكَاتِ، وَإِخْرَاجِهِ إِيَّاهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ، كَمَا قَالَ تَعَالَى: إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ [ الشُّعَرَاءِ: 8 - 9 ]. وَقَالَ تَعَالَى: فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ فَجَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ إِنَّ فِي ذَلِكَ لَآيَةً لِلْمُؤْمِنِينَ [ الْحِجْرِ: 73 - 77 ]. أَيْ مَنْ نَظَرَ بِعَيْنِ الْفِرَاسَةِ وَالتَّوَسُّمِ فِيهِمْ كَيْفَ غَيَّرَ اللَّهُ تِلْكَ الْبِلَادَ وَأَهْلَهَا ؟ وَكَيْفَ جَعَلَهَا بَعْدَ مَا كَانَتْ آهِلَةً عَامِرَةً هَالِكَةً غَامِرَةً ؟ كَمَا رَوَى التِّرْمِذِيُّ، وَغَيْرُهُ مَرْفُوعًا اتَّقَوْا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ. ثُمَّ قَرَأَ: إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ. وَقَوْلُهُ: وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ أَيْ لَبِطَرِيقٍ مَهْيَعٍ مَسْلُوكٍ إِلَى الْآنَ، كَمَا قَالَ: وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ وَبِاللَّيْلِ أَفَلَا تَعْقِلُونَ [ الصَّافَّاتِ: 137 - 138 ]. وَقَالَ تَعَالَى: وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِقَوْمٍ يَعْقِلُونَ [ الْعَنْكَبُوتِ: 35 ]. وَقَالَ تَعَالَى: فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ [ الذَّارِيَاتِ: 35 - 37 ]. أَيْ تَرَكْنَاهَا عِبْرَةً وَعِظَةً لِمَنْ خَافَ عَذَابَ الْآخِرَةِ وَخَشِيَ الرَّحْمَنَ بِالْغَيْبِ، وَخَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى فَانْزَجَرَ عَنْ مَحَارِمِ اللَّهِ، وَتَرَكَ مَعَاصِيَهُ وَخَافَ أَنْ يُشَابِهَ قَوْمَ لُوطٍ، وَمَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ، وَإِنْ لَمْ يَكُنْ مِنْ كُلِّ وَجْهٍ فَمِنْ بَعْضِ الْوُجُوهِ؛ كَمَا قَالَ بَعْضُهُمْ. فَإِنْ لَمْ تَكُونُوا قَوْمَ لُوطٍ بِعَيْنِهِمْ فَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدِ فَالْعَاقِلُ اللَّبِيبُ الْخَائِفُ مِنْ رَبِّهِ الْفَاهِمُ يَمْتَثِلُ مَا أَمَرَهُ اللَّهُ بِهِ عَزَّ وَجَلَّ، وَيَقْبَلُ مَا أَرْشَدَهُ إِلَيْهِ رَسُولُ اللَّهِ مِنْ إِتْيَانِ مَا خُلِقَ لَهُ مِنَ الزَّوْجَاتِ الْحَلَالِ، وَالْجَوَارِي مِنَ السَّرَارِيِّ ذَوَاتِ الْجَمَالِ، وَإِيَّاهُ أَنْ يَتَّبِعَ كُلَّ شَيْطَانٍ مَرِيدٍ فَيَحِقَّ عَلَيْهِ الْوَعِيدُ، وَيَدْخُلَ فِي قَوْلِهِ تَعَالَى: وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ [ هُودٍ: 83 ].

     ✧ That is because when Lot ﷺ called them to worship God alone with no partner, and forbade them from engaging in the abominations that God mentioned about them, they did not respond to him nor believe in him, not even a single man among them, and they did not abandon what they had been forbidden, but rather persisted in their state, and did not desist from their error and misguidance. They resolved to expel their messenger from among themselves, and the sum of their response to his address—since they had no understanding—was only that they said: “Expel the family of Lot from your town; they are people who keep themselves pure” (Q 27:56). They turned the utmost praise into a condemnation that necessitated expulsion. Nothing drove them to this statement but obstinacy and stubborn contention. So God purified him and his family, except his wife, and brought them out of it in the best manner, and left them in their dwelling place forever—but after He had turned it upon them into a stinking sea with waves, though in reality it is for them a blazing fire and glowing heat, and its water is salt and bitter. And this was their only response when he forbade them the great calamity and the major abomination that no one among the people of the world had preceded them in. For this reason they became an example in it, and a lesson for those upon it. So he asked God, exalted be He, to grant him victory over them, and God seized them with a grievous seizure. They said to him, among other things: “Bring us God’s punishment if you are truthful” (Q 29:29). Thus they asked him to bring about the painful punishment he had warned them of, and the descent of the great affliction. At that point their noble prophet called down against them, and asked the Lord of the worlds and God of the messengers to grant him victory over the corrupt people. So God became jealous for his jealousy, and angry for his anger, and answered his supplication, and responded to his request. He sent His noble messengers and His mighty angels. They passed by the Friend, Abraham, and gave him glad tidings of a knowledgeable son, and informed him of the weighty matter and great affair they had come for. He said: “What is your errand, O messengers?” They said: “We have been sent to a sinful people, to send upon them stones of clay, marked in your Lord’s presence for the transgressors” (Q 51:31–34). And He said: “And when Our messengers came to Abraham with the good tidings, they said: ‘We are destroying the people of this town; its people are wrongdoers.’ He said: ‘Lot is in it.’ They said: ‘We know better who is in it. We will surely save him and his family, except his wife; she is to be among those who remain behind’” (Q 29:31–32). And God, exalted be He, said: “So when the fright left Abraham and the good tidings reached him, he began to plead with Us for the people of Lot” (Q 11:74). That is because he hoped they would repent, submit, desist, and return. For this reason He, exalted be He, said: “Indeed Abraham was forbearing, given to sighs, and penitent. O Abraham, turn away from this; indeed your Lord’s command has come, and indeed there is coming to them a punishment that cannot be repelled” (Q 11:75–76). Meaning: turn away from this and speak of something else, for their matter has been decreed, and their punishment, destruction, and ruin have become due. “Indeed your Lord’s command has come”: meaning He who cannot have His command repelled, nor His might turned back, nor any reviewer of His judgment, has commanded it; “and indeed there is coming to them a punishment that cannot be repelled.” Saʿīd b. Jubayr, al-Suddī, Qatādah, and Muḥammad b. Isḥāq mentioned that Abraham ﷺ kept saying: “Will you destroy a town in which there are three hundred believers?” They said: “No.” He said: “Two hundred believers?” They said: “No.” He said: “Forty believers?” They said: “No.” He said: “Fourteen believers?” They said: “No.” Ibn Isḥāq said, until he said: “What if there is one believer in it?” They said: “No.” He said: “Lot is in it.” They said: “We know better who is in it” (Q 29:32), to the end of the verse. According to the People of the Book, he said: “My Lord, will You destroy them while there are fifty righteous men among them?” God said: “I will not destroy them while there are fifty righteous among them.” Then he went down to ten, and God said: “I will not destroy them while there are ten righteous among them.” God, exalted be He, said: “And when Our messengers came to Lot, he was distressed on their account and felt constrained by them, and said: ‘This is a distressful day’” (Q 11:77). The commentators said: When the angels departed from Abraham—they were Gabriel, Michael, and Isrāfīl—they set out until they reached the land of Sodom in the form of handsome young men, as a test from God, exalted be He, for the people of Lot, and to establish the proof against them. They asked Lot ﷺ for hospitality, and that was at sunset. He feared that if he did not host them, someone else among the wicked people would host them. He thought they were human beings, and “he was distressed on their account and felt constrained by them, and said: ‘This is a distressful day.’” Ibn ʿAbbās, Mujāhid, Qatādah, and Muḥammad b. Isḥāq said: its affliction would be severe, because he knew he would have to fend them off that night, as he used to do with others in their presence. They had made him promise not to host anyone, but he saw those whom he could not turn away. Qatādah mentioned that they came to him while he was working in a field of his, and they asked for his hospitality. He felt shy before them and went ahead of them, making hints in his speech, hoping they might leave this town and settle elsewhere. He said to them, among other things: “By God, O these people, I know of no people on the face of the earth more wicked than these.” Then he walked a little, then repeated that to them until he had said it four times. He said: They had been commanded not to destroy them until their prophet testified against them to that effect. Al-Suddī said: The angels set out from Abraham toward the people of Lot, and reached it at midday. When they came to the river of Sodom, they met Lot’s daughter drawing water for her family. He had two daughters; the elder was named Arīthā and the younger Daghuwthā. They said to her: “O girl, is there a place to stay?” She said to them: “Stay where you are; do not enter until I come back to you.” She feared for them from her people, and went to her father and said: “O father, some young men at the gate of the city are looking for you. I have never seen faces of any people more handsome than theirs. Do not let your people take them and disgrace them.” His people had forbidden him to host any man. So he brought them in, and no one knew but the household. But his wife went out and informed her people, saying: “In Lot’s house there are men whose like I have never seen in faces.” So his people came rushing toward him. And His statement: “And before that they used to commit evil deeds” (Q 27:54), meaning this, along with their previous great, many, huge sins. He said: “O my people, these are my daughters; they are purer for you” (Q 11:78). He was guiding them to have relations with their women—they are his daughters in the legal sense, because a prophet is to the community like a father, as reported in the hadith, and as He, exalted be He, said: “The Prophet is closer to the believers than their own selves, and his wives are their mothers” (Q 33:6). In the reading of some of the Companions and the Salaf: “and he is a father to them.” This is like His statement: “Do you approach males among the worlds, and leave what your Lord has created for you of your wives? Rather you are a transgressing people” (Q 26:165–166). This is what Mujāhid, Saʿīd b. Jubayr, al-Rabīʿ b. Anas, Qatādah, al-Suddī, and Muḥammad b. Isḥāq explicitly stated, and it is correct. The other view is erroneous, taken from the People of the Book, and it has been corrupted in their transmission, just as they erred in saying that the angels were two, and that they dined with him. The People of the Book have made a great muddle in this story. And His statement: “So fear God and do not disgrace me concerning my guests. Is there not among you a right-minded man?” (Q 11:78) is a prohibition against engaging in the unseemly abomination, and a testimony against them that there is no man among them with any restraint or any good in him; rather all of them are foolish, wicked, strong, disbelieving, and rebellious. This was part of what the angels wanted to hear from him before they asked him about it. His people—may the curse of God the Praiseworthy, the Glorious be upon them—answering their prophet in what he commanded them of sound advice, said: “You have certainly known that we have no right concerning your daughters, and you know what we want” (Q 11:79). They say—may God’s curse be upon them—“You have known, O Lot, that we have no desire for our women, and you know our intention and our aim.” They faced their noble messenger with this foul speech, and did not fear the assault of the Mighty One of painful punishment. For this reason he ﷺ said: “If only I had strength against you, or could take refuge in a strong support” (Q 11:80). He wished that he had power over them, or a protective force and kinsmen to help him against them, so that he might inflict upon them the punishment they deserved for this address. From Abū Hurayrah, in a report traced to the Prophet: “We are more entitled to doubt than Abraham, and may God have mercy on Lot; he did indeed seek refuge in a strong support. If I had remained in prison as long as Joseph did, I would have answered the caller.” And from Abū Hurayrah that the Messenger of God ﷺ said: “God’s mercy be upon Lot; he did indeed seek refuge in a strong support—meaning God, mighty and glorious be He. After him, God sent no prophet except among a numerous group of his people.” And He, exalted be He, said: “And the people of the city came rejoicing. He said: ‘These are my guests, so do not disgrace me. Fear God and do not shame me.’ They said: ‘Did we not forbid you from all people?’ He said: ‘These are my daughters, if you must act’” (Q 15:67–71). He ordered them to approach their women and warned them against persisting in their way and their evil deeds, while they were in that state neither desisting nor turning back. Rather, every time he forbade them, they became more intent and eager to obtain these guests, not knowing what destiny had in store for them, and that by the morning of their night they would be removed. For this reason He, exalted be He, said, swearing by the life of His prophet Muḥammad (upon him be the blessings and peace of God): “By your life, they were indeed in their intoxication wandering blindly” (Q 15:72). And He, exalted be He, said: “And We had warned them of Our assault, but they disputed the warnings. And they sought to seduce him from his guests, so We blinded their eyes: ‘Taste My punishment and My warnings.’ And indeed there came upon them at dawn an abiding punishment” (Q 54:36–38). Lot’s preventing his people from entering his house The commentators and others mentioned that God’s prophet Lot ﷺ kept resisting his people’s entry and fending them off while the door was locked, and they were trying to open it and get in, while he admonished them and forbade them from behind the door. When the matter became difficult and the situation severe, he said what he said: “If only I had strength against you, or could take refuge in a strong support” (Q 11:80), then I would inflict exemplary punishment upon you. The angels said: “O Lot, we are messengers of your Lord; they will never reach you” (Q 11:81). They mentioned that Gabriel ﷺ went out to them and struck their faces with the edge of his wing, and their eyes were obliterated—it is said they completely disappeared, leaving no socket, eye, or trace. They went back groping along the walls, threatening the messenger of the Most Merciful, saying: “When tomorrow comes, we will have a matter with him.” God, exalted be He, said: “And they sought to seduce him from his guests, so We blinded their eyes: ‘Taste My punishment and My warnings.’ And indeed there came upon them at dawn an abiding punishment” (Q 54:37–38). That is because the angels had earlier instructed Lot (peace be upon them), commanding him to travel by night with his family at the end of the night, and “let no one among you turn around” (Q 11:81)—meaning when he hears the sound of the punishment when it descends upon his people. They commanded him to be at the rear of them, like a rearguard. And His statement: “except your wife” (Q 11:81)—in the reading with the accusative, it may be an exception from His statement “travel by night with your family,” as if He says: except your wife, so do not take her with you. It may also be an exception from “let no one among you turn around except your wife,” meaning she will turn around, and what befalls them will befall her. This possibility is strengthened by the reading with the nominative, but the first is more apparent in meaning, and God knows best. Al-Suhaylī said: The name of Lot’s wife was Wālilah, and the name of Noah’s wife was Wālighah. They said to him, giving him glad tidings of the destruction of these rebellious, insolent, accursed sinners—those equals and counterparts whom God made a precedent for every treacherous, doubt-causing person: “Indeed their appointed time is the morning. Is not the morning near?” (Q 11:81). So when Lot ﷺ went out with his family—his two daughters—and not a single man among them followed him. It is said that his wife went out with him, but God knows best. When they had left their land and the sun rose, at its rising there came upon them from God’s command what cannot be repelled, and of severe affliction what cannot be averted. According to the People of the Book, the angels commanded him to go up to the top of the mountain there, but he found that too far, and asked them to let him go to a nearby village. They said: “Go, for we will wait for you until you reach it and settle there, then we will bring the punishment upon them.” They mentioned that he went to the small village that people call Ghawr Zughar. When the sun rose, the punishment descended upon them. God, exalted be He, said: “So when Our command came, We made its high parts its low parts, and rained upon it stones of baked clay, in layers, marked in your Lord’s presence. And it is not far from the wrongdoers” (Q 11:82–83). They said: Gabriel uprooted them with the edge of his wing from their foundations. They were seven cities with their peoples—it is said they were four hundred thousand souls, and it is also said four thousand thousand souls—along with their animals and the lands, places, and cultivated fields belonging to those cities. He raised all of it until it reached the sky’s canopy, until the angels heard the crowing of their roosters and the barking of their dogs. Then he turned it over upon them, making its high parts its low parts. Mujāhid said: The first thing to fall from it was its balconies. “And We rained upon them stones of baked clay.” Sijjīl is a Persian word arabized, meaning the severe, hard, strong; “in layers,” meaning one following another in their descent upon them from the sky; “marked,” meaning each stone had written on it the name of its owner upon whom it would fall, crushing his head, as He said: “marked in your Lord’s presence for the transgressors” (Q 51:34), and as He, exalted be He, said: “And We rained upon them a rain, and evil was the rain upon those who had been warned” (Q 26:173). And He, exalted be He, said: “And the overthrown cities He cast down, so there covered them what covered” (Q 53:53–54), meaning He turned them over and cast them down upside down, high parts low, and covered them with a rain of stones of baked clay, successive, marked, each stone inscribed with the name of its owner upon whom it fell—those present in their town and those absent from it among travelers, emigrants, and those who had left it. The fate of Lot’s wife It is said that Lot’s wife remained with her people, and it is also said that she went out with her husband and daughters, but when she heard the blast and the fall of the city, she turned back toward her people and disobeyed the command of her Lord, old and new, and said: “O my people!” A stone fell upon her and crushed her head, joining her to her people, since she was of their religion and was a spy for them on whoever came to Lot of guests, as He, exalted be He, said: “God has struck an example for those who disbelieve: the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they betrayed them, and they availed them nothing against God, and it was said: ‘Enter the Fire with those who enter’” (Q 66:10). That is, they betrayed them in religion and did not follow them in it. The meaning is not that they were guilty of immorality—far be it, and no indeed—for God does not decree for a prophet that his wife should commit adultery, as Ibn ʿAbbās and other imams of the Salaf and the later generations said: The wife of a prophet never committed adultery. Whoever says otherwise has erred greatly. God, exalted be He, said in the story of the slander, when He revealed the innocence of the Mother of the Believers, ʿĀʾishah bt. al-Ṣiddīq, wife of the Messenger of God ﷺ, when the people of the slander said what they said, God reproached the believers, rebuked, admonished, and warned. He said, among other things: “When you received it with your tongues and said with your mouths that of which you had no knowledge, and thought it light, while it was with God tremendous. And why, when you heard it, did you not say: ‘It is not for us to speak of this. Glory be to You; this is a great slander’” (Q 24:15–16). That is, glory be to You that the wife of Your prophet should be in such a position. The punishment of the one who commits sodomy And His statement here: “And it is not far from the wrongdoers” (Q 11:83), meaning this punishment is not far from those who resemble them in their deed. For this reason, some scholars held that the one who commits sodomy is to be stoned, whether he is married or not. This was explicitly stated by al-Shāfiʿī, Aḥmad b. Ḥanbal, and a large group of imams. They also cited as evidence what Imam Aḥmad and the authors of the Sunan narrated from Ibn ʿAbbās that the Messenger of God ﷺ said: “Whomever you find doing the deed of Lot’s people, kill the doer and the one to whom it is done.” Abū Ḥanīfah held that the sodomite is thrown from a height and then pelted with stones, as was done to the people of Lot, because of His statement, exalted be He: “And it is not far from the wrongdoers.” And God made in place of those lands a stinking sea, whose water is of no benefit, nor the surrounding lands adjacent to its area, because of their rottenness and baseness. It became a lesson, an example, an admonition, and a sign of God’s power, exalted be He, and His might and glory in His vengeance upon those who opposed His command, denied His messengers, followed their desires, and disobeyed their Lord; and a proof of His mercy to His believing servants in saving them from destruction and bringing them out of darkness into light, as He, exalted be He, said: “Indeed in that is a sign, but most of them were not believers. And indeed your Lord is the Mighty, the Merciful” (Q 26:8–9). And He, exalted be He, said: “So the blast seized them at sunrise. And We made its high parts its low parts, and rained upon them stones of baked clay. Indeed in that are signs for those who discern. And indeed it is on a permanent road. Indeed in that is a sign for the believers” (Q 15:73–77). Meaning, whoever looks with the eye of insight and discernment at them, how God changed those lands and their people, and how He made them after being inhabited and thriving, ruined and desolate. As al-Tirmidhī and others narrated in a report traced to the Prophet: “Beware the insight of the believer, for he sees by the light of God.” Then he recited: “Indeed in that are signs for those who discern” (Q 15:75). And His statement: “And indeed it is on a permanent road” (Q 15:76), meaning a clear, well-trodden path until now, as He said: “And indeed you pass by them in the morning and at night; do you not understand?” (Q 37:137–138). And He, exalted be He, said: “And We have left from it a clear sign for people who understand” (Q 29:35). And He, exalted be He, said: “So We brought out whoever was in it of the believers, and We found in it only one house of those who had submitted. And We left in it a sign for those who fear the painful punishment” (Q 51:35–37). That is, We left it as a lesson and admonition for those who fear the punishment of the Hereafter, who fear the Most Merciful in the unseen, who fear the standing before their Lord, and who forbid the soul from desire and refrain from God’s prohibitions, abandon His acts of disobedience, and fear resembling the people of Lot. Whoever resembles a people is one of them, even if not in every respect, then in some respects; as some have said. If you are not the people of Lot themselves, then the people of Lot are not far from you. So the intelligent, discerning person who fears his Lord and understands should obey what God, mighty and glorious be He, commanded him, and accept what the Messenger of God guided him to, namely, resorting to what was created for him of lawful wives and beautiful slave women from among the concubines. Let him beware of following every rebellious devil, so that the threat may be fulfilled against him, and he may enter into His statement, exalted be He: “And it is not far from the wrongdoers” (Q 11:83).

124. Tarikh (al-Tabari) 140No grade recorded

     وَتُوُفِّيَ لُوطٌ وَهُوَ ابْنُ ثَمَانِينَ سَنَةً، وَعَلَى مُقْتَضَى الْحِسَابِ يَكُونُ وَفَاةُ لُوطٍ قَبْلَ إِبْرَاهِيمَ بِسِنِينَ كَثِيرَةٍ.

     ✧ Lot died when he was eighty years old, and according to the calculation, Lot's death occurred many years before Abraham.

125. Tarikh (al-Tabari) 141No grade recorded

     ذَكَرَ اللَّهُ تَعَالَى قِصَّتَهُمْ فِي غَيْرِ مَا مَوْضِعٍ مِنْ كِتَابِهِ الْمُبِينِ فَقَالَ تَعَالَى فِي سُورَةِ الْأَعْرَافِ: وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ  إِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ وَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا أَخْرِجُوهُمْ مِنْ قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ [ الْأَعْرَافِ: 80 - 84 ]. وَقَالَ تَعَالَى فِي سُورَةِ هُودٍ: وَلَقَدْ جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَى قَالُوا سَلَامًا قَالَ سَلَامٌ فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ فَلَمَّا رَأَى أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ قَالَتْ يَاوَيْلَتَى أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَى يُجَادِلُنَا فِي قَوْمِ لُوطٍ إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ يَاإِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَا إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَذَا يَوْمٌ عَصِيبٌ وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ قَالَ يَاقَوْمِ هَؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَلَا تُخْزُونِي فِي ضَيْفِي أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ قَالُوا يَالُوطُ إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ إِنَّهُ مُصِيبُهَا مَا أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ مُسَوَّمَةً عِنْدَ رَبِّكَ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ [ هُودٍ: 69 - 83 ]. وَقَالَ تَعَالَى فِي سُورَةِ الْحِجْرِ: وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ قَالُوا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ قَالَ أَبَشَّرْتُمُونِي عَلَى أَنْ مَسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِنَ الْقَانِطِينَ قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ قَالُوا إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُجْرِمِينَ إِلَّا آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ إِلَّا امْرَأَتَهُ قَدَّرْنَا إِنَّهَا لَمِنَ الْغَابِرِينَ فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ قَالَ إِنَّكُمْ قَوْمٌ مُنْكَرُونَ  قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ وَأَتَيْنَاكَ بِالْحَقِّ وَإِنَّا لَصَادِقُونَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَاتَّبِعْ أَدْبَارَهُمْ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ وَامْضُوا حَيْثُ تُؤْمَرُونَ وَقَضَيْنَا إِلَيْهِ ذَلِكَ الْأَمْرَ أَنَّ دَابِرَ هَؤُلَاءِ مَقْطُوعٌ مُصْبِحِينَ وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ قَالَ إِنَّ هَؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ قَالُوا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ قَالَ هَؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ فَجَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ إِنَّ فِي ذَلِكَ لَآيَةً لِلْمُؤْمِنِينَ [ الْحِجْرِ: 51 - 77 ]. وَقَالَ تَعَالَى فِي سُورَةِ الشُّعَرَاءِ: كَذَّبَتْ قَوْمُ لُوطٍ الْمُرْسَلِينَ إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ  إِنِّي لَكُمْ رَسُولٌ أَمِينٌ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَالَمِينَ وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِنْ أَزْوَاجِكُمْ بَلْ أَنْتُمْ قَوْمٌ عَادُونَ قَالُوا لَئِنْ لَمْ تَنْتَهِ يَا لُوطُ لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ قَالَ إِنِّي لِعَمَلِكُمْ مِنَ الْقَالِينَ رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ إِلَّا عَجُوزًا فِي الْغَابِرِينَ ثُمَّ دَمَّرْنَا الْآخَرِينَ وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا فَسَاءَ مَطَرُ الْمُنْذَرِينَ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ [ الشُّعَرَاءِ: 160 - 175 ]. وَقَالَ تَعَالَى فِي سُورَةِ النَّمْلِ: وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ وَأَنْتُمْ تُبْصِرُونَ أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ بَلْ أَنْتُمْ قَوْمٌ تَجْهَلُونَ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا أَخْرِجُوا آلَ لُوطٍ مِنْ قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ قَدَّرْنَاهَا مِنَ الْغَابِرِينَ وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا فَسَاءَ مَطَرُ الْمُنْذَرِينَ [ النَّمْلِ 54 - 58 ]. قصة لوط عليه السلام في سورة العنكبوت وَقَالَ تَعَالَى فِي سُورَةِ الْعَنْكَبُوتِ: وَلُوطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ وَتَقْطَعُونَ السَّبِيلَ وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ وَلَمَّا جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَى قَالُوا إِنَّا مُهْلِكُو أَهْلِ هَذِهِ الْقَرْيَةِ إِنَّ أَهْلَهَا كَانُوا ظَالِمِينَ قَالَ إِنَّ فِيهَا لُوطًا قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ وَلَمَّا أَنْ جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ إِنَّا مُنْزِلُونَ عَلَى أَهْلِ هَذِهِ الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِقَوْمٍ يَعْقِلُونَ [ الْعَنْكَبُوتِ: 28 - 35 ]. وَقَالَ تَعَالَى فِي سُورَةِ الصَّافَّاتِ: وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ إِلَّا عَجُوزًا فِي الْغَابِرِينَ ثُمَّ دَمَّرْنَا الْآخَرِينَ وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ وَبِاللَّيْلِ أَفَلَا تَعْقِلُونَ [ الصَّافَّاتِ: 133 - 138 ]. وَقَالَ تَعَالَى فِي الذَّارِيَاتِ بَعْدَ قِصَّةِ ضَيْفِ إِبْرَاهِيمَ وَبِشَارَتِهِمْ إِيَّاهُ بِغُلَامٍ عَلِيمٍ: قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ قَالُوا إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُجْرِمِينَ لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ مُسَوَّمَةً عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ [ الذَّارِيَاتِ: 31 - 37 ]. وَقَالَ فِي سُورَةِ الْقَمَرِ: كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ  إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ نَجَّيْنَاهُمْ بِسَحَرٍ نِعْمَةً مِنْ عِنْدِنَا كَذَلِكَ نَجْزِي مَنْ شَكَرَ وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ فَذُوقُوا عَذَابِي وَنُذُرِ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ [ الْقَمَرِ 33 - 40 ]. وَقَدْ ذَكَرَ اللَّهُ لُوطًا وَقَوْمَهُ فِي مَوَاضِعَ أُخَرَ مِنَ الْقُرْآنِ، تَقَدَّمَ ذِكْرُهَا مَعَ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ.

     ✧ God Almighty mentioned their story in more than one place of His clear Book. He, exalted, said in Sūrat al-Aʿrāf: "And Lot, when he said to his people: Do you commit the abomination such as none in all the worlds ever committed before you? Indeed, you approach men with lust instead of women; nay, you are a people who exceed all bounds. And the answer of his people was only that they said: Expel them from your town; they are people who would keep pure. So We saved him and his household, except his wife; she was of those who stayed behind. And We rained down upon them a rain. So behold how was the end of the criminals." [al-Aʿrāf: 80–84]. And He, exalted, said in Sūrat Hūd: "And certainly Our messengers came to Abraham with good tidings; they said: Peace. He said: Peace. And he did not delay in bringing a roasted calf. But when he saw their hands not reaching toward it, he mistrusted them and conceived a fear of them. They said: Do not fear; we have been sent to the people of Lot. And his wife was standing, and she laughed; then We gave her good tidings of Isaac, and after Isaac, Jacob. She said: Woe unto me! Shall I bear a child while I am an old woman and this my husband is an old man? Indeed, this is a strange thing. They said: Do you wonder at the command of God? The mercy of God and His blessings be upon you, O people of the house. Indeed, He is praiseworthy, glorious. So when the fear had gone from Abraham and the good tidings had come to him, he began to plead with Us for the people of Lot. Indeed, Abraham was forbearing, tender-hearted, and penitent. O Abraham, turn away from this; indeed, the command of your Lord has come, and indeed, there is coming to them a punishment that cannot be repelled. And when Our messengers came to Lot, he was grieved on their account and felt straitened for them, and he said: This is a distressful day. And his people came rushing to him, and before that they had been doing evil deeds. He said: O my people, these are my daughters; they are purer for you. So fear God and do not disgrace me regarding my guests. Is there not among you a right-minded man? They said: You know well that we have no right to your daughters, and indeed, you know what we want. He said: If only I had strength against you, or could take refuge in a strong support. They said: O Lot, we are messengers of your Lord; they shall not reach you. So set out with your family in a part of the night, and let none of you turn around, except your wife; indeed, what strikes them will strike her. Indeed, their appointment is the morning; is not the morning near? So when Our command came, We made its highest part its lowest, and rained upon it stones of layered baked clay, marked from your Lord. And it is not far from the wrongdoers." [Hūd: 69–83]. And He, exalted, said in Sūrat al-Ḥijr: "And tell them of the guests of Abraham. When they entered upon him and said: Peace. He said: Indeed, we are fearful of you. They said: Do not fear; indeed, we bring you good tidings of a knowing boy. He said: Do you bring me good tidings when old age has touched me? Of what then do you bring good tidings? They said: We bring you good tidings in truth, so do not be of the despairing. He said: And who despairs of the mercy of his Lord except those astray? He said: Then what is your business, O messengers? They said: Indeed, we have been sent to a guilty people, except the family of Lot; indeed, we will save them all, except his wife; We have decreed that she is of those who stay behind. So when the messengers came to the family of Lot, he said: Indeed, you are an unknown people. They said: No, but we have come to you with that about which they were disputing. And we have come to you with the truth, and indeed, we are truthful. So set out with your family in a part of the night, and follow behind them, and let none of you turn around, and go on to where you are commanded. And We conveyed to him this matter, that the root of these would be cut off in the morning. And the people of the city came rejoicing. He said: Indeed, these are my guests, so do not disgrace me. And fear God and do not shame me. They said: Have we not forbidden you from all people? He said: These are my daughters, if you must act. By your life, they were wandering blindly in their drunkenness. So the shout seized them at sunrise. And We made its highest part its lowest, and rained upon them stones of baked clay. Indeed, in that are signs for those who perceive. And indeed, it lies on a permanent way. Indeed, in that is a sign for the believers." [al-Ḥijr: 51–77]. And He, exalted, said in Sūrat al-Shuʿarāʾ: "The people of Lot denied the messengers, when their brother Lot said to them: Will you not fear? Indeed, I am a trustworthy messenger to you. So fear God and obey me. And I do not ask you any reward for it; my reward is only with the Lord of the worlds. Do you approach males among the worlds, and leave what your Lord has created for you of your wives? Nay, you are a transgressing people. They said: If you do not desist, O Lot, you will indeed be of those expelled. He said: Indeed, I am of those who abhor your deeds. My Lord, save me and my family from what they do. So We saved him and all his family, except an old woman among those who stayed behind. Then We destroyed the others. And We rained upon them a rain; and evil was the rain of those who were warned. Indeed, in that is a sign, but most of them were not believers. And indeed, your Lord is the Mighty, the Merciful." [al-Shuʿarāʾ: 160–175]. And He, exalted, said in Sūrat al-Naml: "And Lot, when he said to his people: Do you commit the abomination while you see? Do you indeed approach men with lust instead of women? Nay, you are a people who behave ignorantly. And the answer of his people was only that they said: Expel the family of Lot from your town; they are people who would keep pure. So We saved him and his household, except his wife; We decreed her to be of those who stayed behind. And We rained upon them a rain; and evil was the rain of those who were warned." [al-Naml: 54–58]. The story of Lot ﷺ in Sūrat al-ʿAnkabūt And He, exalted, said in Sūrat al-ʿAnkabūt: "And Lot, when he said to his people: Indeed, you commit the abomination such as none in all the worlds ever committed before you. Do you indeed approach men, and cut off the way, and commit in your assemblies the evil? And the answer of his people was only that they said: Bring upon us the punishment of God, if you are of the truthful. He said: My Lord, help me against the corrupting people. And when Our messengers came to Abraham with good tidings, they said: Indeed, we are destroying the people of this town; indeed, its people are wrongdoers. He said: Indeed, Lot is in it. They said: We know better who is in it; we will surely save him and his household, except his wife; she is of those who stay behind. And when Our messengers came to Lot, he was grieved on their account and felt straitened for them, and they said: Do not fear and do not grieve; indeed, we will save you and your family, except your wife; she is of those who stay behind. Indeed, we are sending down upon the people of this town a punishment from the sky because they have been acting immorally. And indeed, We have left from it a clear sign for people who reason." [al-ʿAnkabūt: 28–35]. And He, exalted, said in Sūrat al-Ṣāffāt: "And indeed, Lot was of the messengers. When We saved him and all his family, except an old woman among those who stayed behind. Then We destroyed the others. And indeed, you pass by them in the morning and at night; will you not then reason?" [al-Ṣāffāt: 133–138]. And He, exalted, said in al-Dhāriyāt after the story of Abraham's guests and their good tidings to him of a knowing boy: "He said: Then what is your business, O messengers? They said: Indeed, we have been sent to a guilty people, to send down upon them stones of baked clay, marked from your Lord for the transgressors. So We brought out those who were in it of the believers; and We found in it only one house of those who had submitted. And We left in it a sign for those who fear the painful punishment." [al-Dhāriyāt: 31–37]. And He said in Sūrat al-Qamar: "The people of Lot denied the warnings. Indeed, We sent upon them a storm of stones, except the family of Lot; We saved them before dawn, as a favor from Us. Thus do We reward those who give thanks. And indeed, he had warned them of Our seizure, but they disputed the warnings. And indeed, they sought to seduce him from his guests, so We obliterated their eyes: Taste then My punishment and My warnings. And indeed, there came upon them in the morning an abiding punishment. Taste then My punishment and My warnings. And indeed, We have made the Quran easy for remembrance; is there anyone who will remember?" [al-Qamar: 33–40]. And God has mentioned Lot and his people in other places of the Quran, the mention of which has already passed along with the people of Noah, ʿĀd, and Thamūd.

126. Tarikh (al-Tabari) 142No grade recorded

     مُلَخَّصُ قِصَّةِ شُعَيْبٍ عَلَيْهِ السَّلَامُ هُوَ خَطِيبُ الْأَنْبِيَاءِ شُعَيْبُ بْنُ مِيكِيلَ بْنِ يَشْجَنَ وَيُقَالُ: بْنُ يَشْجُنَ بْنَ لَاوِي بْنِ يَعْقُوبَ، وَيُقَالُ: شُعَيْبُ بْنُ ثُوَيْبِ بْنِ عَبَقَا بْنِ مَدْيَنَ بْنِ إِبْرَاهِيمَ وَقِيلَ: غَيْرُ ذَلِكَ فِي نَسَبِهِ. وَقَدْ أَرْسَلَهُ اللَّهُ سُبْحَانَهُ إِلَى أَصْحَابِ الْأَيْكَةِ مِنْ أَرْضِ مَدْيَنَ وَهِيَ قَرْيَةٌ مِنْ أَرْضِ مَعَانٍ بِأَطْرَافِ الشَّامِ، وَكَانَ أَهْلُ مَدْيَنَ كُفَّارًا يَقْطَعُونَ السَّبِيلَ، وَيُخِيفُونَ الْمَارَّةَ، وَيَعْبُدُونَ الْأَيْكَةَ، وَهِيَ شَجَرَةٌ مِنَ الْأَيْكِ حَوْلَهَا غَيْضَةٌ مُلْتَفَّةٌ بِهَا، وَكَانُوا يَبْخَسُونَ الْمِكْيَالَ وَالْمِيزَانَ، وَقَدْ نَهَاهُمْ نَبِيُّهُمْ عَنْ كُلِّ هَذَا فَلَمْ يَرْعَوْا وَلَمْ يَسْتَجِيبُوا، وَادَّعَوْا أَنَّ لَهُمْ حُرِّيَّةَ التِّجَارَةِ بِمَا يَشَاؤُونَ مِنْ غَيْرِ قَيْدٍ بِشَرْعٍ وَلَا دِينٍ، بَلْ وَزَادُوا فِي الْعِنَادِ بِأَنْ خَيَّرُوهُ بَيْنَ أَنْ يَخْرُجَ وَالَّذِينَ آمَنُوا مَعَهُ مِنْ قَرْيَتِهِمْ قَهْرًا أَوْ يَعُودُوا فِي مِلَّتِهِمْ، وَهُوَ مُنَاقَضَةٌ كَبِيرَةٌ فَكَيْفَ يُرِيدُونَ حُرِّيَّتَهُمْ فِي تِجَارَتِهِمْ وَأَمْوَالِهِمْ وَيَأْبَوْنَ عَلَى الْمُؤْمِنِينَ حُرِّيَّتَهُمْ فِيمَا هُوَ أَخَصُّ مِنْ ذَلِكَ وَهُوَ الْعَقِيدَةُ، فَقَالَ لَهُمْ شُعَيْبٌ عَلَيْهِ السَّلَامُ مُحَاجًّا عَنِ الْمُؤْمِنِينَ: أَوَلَوْ كُنَّا كَارِهِينَ قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهِ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إِلا أَنْ يَشَاءَ اللَّهِ رَبُّنَا وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا عَلَى اللَّهِ تَوَكَّلْنَا رَبُّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ وَهُنَا جَاءَ الْفَتْحُ مِنَ اللَّهِ سُبْحَانَهُ بِهَلَاكِ قَوْمِ شُعَيْبٍ بِالصَّيْحَةِ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ كَأَنْ لَمْ يَغْنَوْا فِيهَا، وَنَجَّى اللَّهُ سُبْحَانَهُ شُعَيْبًا عَلَيْهِ السَّلَامُ وَالَّذِينَ آمَنُوا مَعَهُ. ثُمَّ تَوَجَّهَ شُعَيْبٌ بَعْدَ ذَلِكَ إِلَى مَكَّةَ وَمَاتَ بِهَا وَعُمْرُهُ مِائَةٌ وَأَرْبَعُونَ سَنَةً.

     ✧ Summary of the story of Shuʿayb ﷺ He is the orator of the prophets, Shuʿayb b. Mīkīl b. Yashjan, and it is said: b. Yashjun b. Lāwī b. Yaʿqūb, and it is said: Shuʿayb b. Thuwayb b. ʿAbaqā b. Madyan b. Ibrāhīm, and other genealogies have been mentioned. Allah, glorified be He, sent him to the people of the Thicket from the land of Madyan, which is a village in the land of Maʿān on the borders of Syria. The people of Madyan were disbelievers who cut the road, frightened travelers, and worshipped the Thicket, which was a tree of the thicket surrounded by dense tangled trees. They gave short measure and weight. Their prophet forbade them from all of this, but they did not desist or respond, and they claimed they had freedom of trade to do as they wished without restriction by any law or religion. Rather, they increased in stubbornness by giving him the choice between leaving with those who believed with him from their village by force or returning to their religion. This is a great contradiction: how can they desire their freedom in their trade and wealth while denying the believers their freedom in what is more specific than that, which is creed? Shuʿayb ﷺ said to them, arguing on behalf of the believers: “Even though we were averse? We would have invented against Allah a lie if we returned to your religion after Allah has saved us from it. And it is not for us to return to it unless Allah, our Lord, should will. Our Lord has encompassed all things in knowledge. Upon Allah we have relied. Our Lord, decide between us and our people in truth, and You are the best of those who decide.” Then came the decision from Allah, glorified be He, with the destruction of the people of Shuʿayb by the cry, and they became within their homes fallen prone, as if they had never dwelt there. And Allah, glorified be He, saved Shuʿayb ﷺ and those who believed with him. Then Shuʿayb went after that to Makkah and died there at the age of one hundred and forty years.

127. Tarikh (al-Tabari) 143No grade recorded

     وَشُعَيْبٌ نَبِيُّهُمْ هُوَ ابْنُ ميكيلَ بْنِ يَشْجَنَ ذَكَرَهُ ابْنُ إِسْحَاقَ قَالَ: وَيُقَالُ لَهُ بِالسُّرْيَانِيَّةِ: بَثْرُونُ. وَفِي هَذَا نَظَرٌ وَيُقَالُ: شُعَيْبُ بْنُ يشجنَ بْنِ لَاوِي بْنِ يَعْقُوبَ، وَيُقَالُ: شُعَيْبُ بْنُ ثَوِيبَ بْنِ عَبَقَا بْنِ مَدْيَنَ بْنِ إِبْرَاهِيمَ. وَيُقَالُ: شُعَيْبُ بْنُ صِيفُورَ بْنِ عَبَقَا بْنِ ثَابِتِ بْنِ مَدْيَنَ بْنِ إِبْرَاهِيمَ. وَقَرَأَتْهُ بِخَطِّ أَبِي الْحُسَيْنِ بْنِ الْمُنَادِي عَلَى خِلَافِ هَذَا النَّسَبِ وَهَذَا الِاسْمِ، قَالَ: هُوَ شُعَيْبُ بْنُ نُوبَبَ -بِبَاءَيْنِ مَعَ سُكُونِ الْوَاوِ- بْنِ رَعِيلَ بْنِ عَيْفَا بْنِ مَدْيَنَ بْنِ إِبْرَاهِيمَ. وَقِيلَ: غَيْرُ ذَلِكَ فِي نَسَبِهِ. قَالَ ابْنُ عَسَاكِرَ: وَيُقَالُ: جَدَّتُهُ وَيُقَالُ: أُمُّهُ بِنْتُ لُوطٍ وَكَانَ مِمَّنْ آمَنَ بِإِبْرَاهِيمَ وَهَاجَرَ مَعَهُ وَدَخَلَ مَعَهُ دِمَشْقَ. وَعَنْ وَهْبِ بْنِ مُنَبِّهٍ أَنَّهُ قَالَ: شُعَيْبٌ وَبَلْعَمُ مِمَّنْ آمَنَ بِإِبْرَاهِيمَ يَوْمَ أُحْرِقَ بِالنَّارِ، وَهَاجَرَا مَعَهُ إِلَى الشَّامِ فَزَوَّجَهُمَا بِنْتَيْ لُوطٍ عَلَيْهِ السَّلَامُ. ذَكَرَهُ ابْنُ قُتَيْبَةَ، وَفِي هَذَا كُلِّهِ نَظَرٌ أَيْضًا، وَاللَّهُ أَعْلَمُ. وَذَكَرَ أَبُو عُمَرَ بْنُ عَبْدِ الْبِرِّ فِي " الِاسْتِيعَابِ " فِي تَرْجَمَةِ سَلَمَةَ بْنِ سَعِيدٍ الْعَنَزِيِّ: قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ فَأَسْلَمَ، وَانْتَسَبَ إِلَى عَنَزَةَ فَقَالَ: نِعْمَ الْحَيُّ عَنَزَةُ مَبْغِيٌّ عَلَيْهِمْ، مَنْصُورُونَ، قَوْمُ شُعَيْبٍ وَأَخْتَانُ مُوسَى. فَلَوْ صَحَّ هَذَا لَدَلَّ عَلَى أَنَّ شُعَيْبًا صِهْرُ مُوسَى، وَأَنَّهُ مِنْ قَبِيلَةٍ مِنَ الْعَرَبِ الْعَارِبَةِ يُقَالُ لَهُمْ: عَنَزَةُ لَا أَنَّهُمْ مِنْ عَنَزَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارِ بْنِ مَعْدِّ بْنِ عَدْنَانَ فَإِنَّ هَؤُلَاءِ بَعْدَهُ بِدَهْرٍ طَوِيلٍ، وَاللَّهُ أَعْلَمُ. وَفِي حَدِيثِ أَبِي ذَرٍّ الَّذِي فِي صَحِيحِ ابْنِ حِبَّانَ فِي ذِكْرِ الْأَنْبِيَاءِ وَالرُّسُلِ قَالَ: أَرْبَعَةٌ مِنَ الْعَرَبِ؛ هُودٌ، وَصَالِحٌ، وَشُعَيْبٌ، وَنَبِيُّكَ يَا أَبَا ذَرٍّ. وَكَانَ بَعْضُ السَّلَفِ يُسَمِّي شُعَيْبًا خَطِيبَ الْأَنْبِيَاءِ  ، يَعْنِي لِفَصَاحَتِهِ وَعُلُوِّ عِبَارَتِهِ وَبَلَاغَتِهِ فِي دِعَايَةِ قَوْمِهِ إِلَى الْإِيمَانِ بِرِسَالَتِهِ، وعَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا ذَكَرَ شُعَيْبًا قَالَ: ذَاكَ خَطِيبُ الْأَنْبِيَاءِ.

     ✧ Shuʿayb their prophet was the son of Mīkīl b. Yashjan. Ibn Isḥāq mentioned this and said: He is called in Syriac: Bathrūn. There is some question about this. It is also said: Shuʿayb b. Yashjan b. Lāwī b. Yaʿqūb, and it is said: Shuʿayb b. Thawīb b. ʿAbaqā b. Madyan b. Ibrāhīm. It is also said: Shuʿayb b. Ṣīfūr b. ʿAbaqā b. Thābit b. Madyan b. Ibrāhīm. I read it in the handwriting of Abū al-Ḥusayn b. al-Munādī contrary to this lineage and this name; he said: He is Shuʿayb b. Nūbab—with two bāʾs and a quiescent wāw—b. Raʿīl b. ʿAyfā b. Madyan b. Ibrāhīm. Other things about his lineage have been said. Ibn ʿAsākir said: It is also said: His grandmother, or his mother, was a daughter of Lūṭ, and he was among those who believed in Ibrāhīm, migrated with him, and entered Damascus with him. On the authority of Wahb b. Munabbih, who said: Shuʿayb and Balʿam were among those who believed in Ibrāhīm on the day he was burned in the fire, and they migrated with him to Syria, and he married them to the two daughters of Lūṭ ﷺ. Ibn Qutaybah mentioned this, and in all of this there is also some question, and God knows best. Abū ʿUmar b. ʿAbd al-Barr mentioned in al-Istīʿāb, in the entry for Salamah b. Saʿīd al-ʿAnazī: He came to the Messenger of God ﷺ and accepted Islam, and he traced his lineage to ʿAnazah, so he said: Excellent is the tribe of ʿAnazah, wronged against them, they are victorious, the people of Shuʿayb and the in-laws of Mūsā. If this were authentic, it would indicate that Shuʿayb was the father-in-law of Mūsā and that he was from a tribe of the original Arabs called ʿAnazah, not from ʿAnazah b. Asad b. Rabīʿah b. Nizār b. Maʿadd b. ʿAdnān, for those came a long time after him, and God knows best. In the ḥadīth of Abū Dharr, which is in the Ṣaḥīḥ of Ibn Ḥibbān, in the mention of the prophets and messengers, he said: Four are from the Arabs: Hūd, Ṣāliḥ, Shuʿayb, and your prophet, O Abū Dharr. Some of the early scholars used to call Shuʿayb 'the orator of the prophets,' meaning because of his eloquence, the loftiness of his expression, and his rhetorical skill in calling his people to faith in his message. From Ibn ʿAbbās, who said: When the Messenger of God ﷺ mentioned Shuʿayb, he would say: That is the orator of the prophets.

128. Tarikh (al-Tabari) 144No grade recorded

     كَانَ أَهْلُ مَدْيَنَ وَهُمْ أَصْحَابُ الْأَيْكَةِ. وَالْأَيْكَةُ: شَجَرٌ مُلْتَفٌّ قَوْمًا عَرَبًا يَسْكُنُونَ مَدِينَتَهُمْ مَدْيَنَ الَّتِي هِيَ قَرْيَةٌ مِنْ أَرْضِ مُعَانٍ مِنْ أَطْرَافِ الشَّامِ مِمَّا يَلِي نَاحِيَةَ الْحِجَازِ قَرِيبًا مِنْ بُحَيْرَةِ قَوْمِ لُوطٍ، وَكَانُوا بَعْدَهُمْ بِمُدَّةٍ قَرِيبَةٍ، وَمَدْيَنُ قَبِيلَةٌ عُرِفَتْ بِهِمُ الْمَدِينَةُ، وَهُمْ مِنْ بَنِي مَدْيَنَ بْنِ مديَانَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ وَكَانَتْ مَدْيَنُ دَارَ شُعَيْبٍ وَالْأَيْكَةُ خَلْفَ مَدَيْنَ. وَكَانَ اسْمُهُ الْقَدِيمُ يَبْرُونَ، هَذَا نَقَلْتُهُ مِنْ خَطِّ ابْنِ الْمُنَادِي. وَقَالَ قَوْمٌ: يَثْرُونُ بِيَاءِ وَبَعْدَهَا ثَاءٌ. وَقَالَ الشَّرْقِيُّ بْنُ الْقَطَّامِيِّ -وَكَانَ عَالِمًا بِالْأَنْسَابِ-: هُوَ يَثْرُونُ بِالْعِبْرَانِيَّةِ، وَشُعَيْبٌ بِالْعَرَبِيَّةِ. قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: وَكَانَ أَبُو جَادٍ، وَهَوَّازُ، وَحُطِّي، وَكَلَمُونُ، وَسَعْفَصُ، وَقُرَيْشَاتُ بَنِي الْأَمْحَضِ بْنِ جَنْدَلِ بْنِ يَعْصُبَ بْنِ مَدْيَنَ بْنِ إِبْرَاهِيمَ مُلُوكًا. وَكَانَ أَبُو جَادٍ مَلِكَ مَكَّةَ وَمَا وَالَاهَا مِنْ تِهَامَةَ، وَكَانَ هَوَّازُ وَحُطِّي مَلِكَيْ وَجٍّ، وَهُوَ الطَّائِفُ. وَكَانَ سَعْفَصُ وَقُرَيْشَاتُ مَلِكَيْ مَدْيَنَ، ثُمَّ خَلَفَهُمْ كَلَمُونُ. وَكَانَ عَذَابُ يَوْمِ الظُّلَّةِ فِي مُلْكِهِ، فَقَالَتْ حَالِفَةُ بِنْتُ كَلَمُونَ - وَفِي رِوَايَةٍ: أُخْتُ كَلَمُونَ- تَرِثِيهِ: كَلَمُونُ هَدَّ رُكْنِي هُلْكُهُ وَسْطَ الْمَحَلَّهْ     سَيِّدُ الْقَوْمِ أَتَاهُ الْـ ـحَتْفُ نَارًا وَسْطَ ظُلَّهْ     كُوِيتُ نَارًا فَأَضْحَتْ دَارُهُمْ كَالْمُضْمَحِلَّهْ

     ✧ The people of Madyan were the Companions of the Thicket. Al-Aykah (the Thicket) is intertwined trees. They were an Arab people dwelling in their city Madyan, which is a village in the land of Muʿān on the outskirts of Syria, on the side toward the Hijaz, near the lake of the people of Lot. They came after them by a short period. Madyan is a tribe after which the city was named, and they are from the Banū Madyan b. Madyān b. Ibrāhīm al-Khalīl (peace and blessings be upon him). Madyan was the home of Shuʿayb, and al-Aykah was behind Madyan. His ancient name was Yabrūn. This I copied from the handwriting of Ibn al-Munādī. Some people said: Yathrūn, with a yāʾ and after it a thāʾ. Al-Sharqī b. al-Qaṭāmī—and he was learned in genealogies—said: He is Yathrūn in Hebrew, and Shuʿayb in Arabic. Abū al-Ḥusayn b. al-Munādī said: Abū Jād, Hawwāz, Ḥuṭṭī, Kalamūn, Saʿfaṣ, and Qurayshāt, the Banū al-Amḥaḍ b. Jandal b. Yaʿṣub b. Madyan b. Ibrāhīm, were kings. Abū Jād was king of Makkah and the parts of Tihāmah adjoining it. Hawwāz and Ḥuṭṭī were kings of Wajj, which is al-Ṭāʾif. Saʿfaṣ and Qurayshāt were kings of Madyan, then Kalamūn succeeded them. The punishment of the Day of the Shadow took place during his reign. Ḥālifah bt. Kalamūn—and in one narration: the sister of Kalamūn—said, elegizing him: Kalamūn—his destruction shattered my pillar amid the settlement; the lord of the people, death came to him as fire amid a shadow; I was seared by fire, and their abode became like the vanishing mirage.

129. Tarikh (al-Tabari) 145No grade recorded

     وَكَانَ أَهْلُ مَدْيَنَ كُفَّارًا يَقْطَعُونَ السَّبِيلَ، وَيُخِيفُونَ الْمَارَّةَ، وَيَعْبُدُونَ الْأَيْكَةَ، وَهِيَ شَجَرَةٌ مِنَ الْأَيْكِ حَوْلَهَا غَيْضَةٌ مُلْتَفَّةٌ بِهَا، وَكَانُوا مِنْ أَسُوءِ النَّاسِ مُعَامَلَةً يَبْخَسُونَ الْمِكْيَالَ وَالْمِيزَانَ، وَيُطَفِّفُونَ فِيهِمَا يَأْخُذُونَ بِالزَّائِدِ، وَيَدْفَعُونَ بِالنَّاقِصِ وَكَانَ اللَّهُ وَسَّعَ عَلَيْهِمْ فِي الرِّزْقِ وَبَسَطَ لَهُمْ فِي الْعَيْشِ اسْتِدْرَاجًا لَهُمْ مِنْهُ مَعَ كُفْرِهِمْ بِاللَّهِ، فَبَعَثَ اللَّهُ فِيهِمْ رَجُلًا مِنْهُمْ، وَهُوَ رَسُولُ اللَّهِ شُعَيْبٌ عَلَيْهِ السَّلَامُ قَالَ الْعُلَمَاءُ: بَعَثَهُ اللَّهُ تَعَالَى إِلَى مَدْيَنَ، وَهُوَ ابْنُ عِشْرِينَ سَنَةً، فَدَعَاهُمْ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَنَهَاهُمْ عَنْ تَعَاطِي هَذِهِ الْأَفَاعِيلِ الْقَبِيحَةِ مِنْ بَخْسِ النَّاسِ أَشْيَاءَهُمْ، وَإِخَافَتِهِمْ لَهُمْ فِي سُبُلِهِمْ وَطُرُقَاتِهِمْ، فَآمَنَ بِهِ بَعْضُهُمْ، وَكَفَرَ أَكْثَرُهُمْ حَتَّى أَحَلَّ اللَّهُ بِهِمُ الْبَأْسَ الشَّدِيدَ، وَهُوَ الْوَلِيُّ الْحَمِيدُ كَمَا قَالَ تَعَالَى: وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ. أَيْ دَلَالَةٌ وَحُجَّةٌ وَاضِحَةٌ، وَبُرْهَانٌ قَاطِعٌ عَلَى صِدْقِ مَا جِئْتُكُمْ بِهِ. وَأَنَّهُ أَرْسَلَنِي، وَهُوَ مَا أَجْرَى اللَّهُ عَلَى يَدَيْهِ مِنَ الْمُعْجِزَاتِ الَّتِي لَمْ تُنْقَلْ إِلَيْنَا تَفْصِيلًا، وَإِنْ كَانَ هَذَا اللَّفْظُ قَدْ دَلَّ عَلَيْهَا إِجْمَالًا. فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا. أَمَرَهُمْ بِالْعَدْلِ، وَنَهَاهُمْ عَنِ الظُّلْمِ، وَتَوَعَّدَهُمْ عَلَى خِلَافِ ذَلِكَ فَقَالَ: ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ. أَيْ طَرِيقٍ تُوعِدُونَ أَيْ تَتَوَعَّدُونَ النَّاسَ بِأَخْذِ أَمْوَالِهِمْ مِنْ مُكُوسٍ وَغَيْرِ ذَلِكَ، وَتُخِيفُونَ السُّبُلَ قَالَ السُّدِّيُّ فِي تَفْسِيرِهِ عَنِ الصَّحَابَةِ: وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ. أَنَّهُمْ كَانُوا يَأْخُذُونَ الْعُشُورَ مِنْ أَمْوَالِ الْمَارَّةِ. وَقَالَ إِسْحَاقُ بْنُ بِشْرٍ، عَنْ جُوَيْبِرٍ، عَنِ الضَّحَّاكِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانُوا قَوْمًا طُغَاةً بُغَاةً يَجْلِسُونَ عَلَى الطَّرِيقِ يَبْخَسُونَ النَّاسَ يَعْنِي يَعْشُرُونَهُمْ، وَكَانُوا أَوَّلَ مَنْ سَنَّ ذَلِكَ وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا. فَنَهَاهُمْ عَنْ قَطْعِ الطَّرِيقِ الْحِسِّيَّةِ الدُّنْيَوِيَّةِ وَالْمَعْنَوِيَّةِ الدِّينِيَّةِ وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ وَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ. ذَكَّرَهُمْ بِنِعْمَةِ اللَّهِ تَعَالَى عَلَيْهِمْ فِي تَكْثِيرِهِمْ بَعْدَ الْقِلَّةِ، وَحَذَّرَهُمْ نِقْمَةَ اللَّهِ بِهِمْ إِنْ خَالَفُوا مَا أَرْشَدَهُمْ إِلَيْهِ وَدَلَّهُمْ عَلَيْهِ، كَمَا قَالَ لَهُمْ فِي الْقِصَّةِ الْأُخْرَى: وَلَا تَنْقُصُوا الْمِكْيَالَ وَالْمِيزَانَ إِنِّي أَرَاكُمْ بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُحِيطٍ. أَيْ لَا تَرْكَبُوا مَا أَنْتُمْ عَلَيْهِ وَتَسْتَمِرُّوا فِيهِ، فَيَمْحَقَ اللَّهُ بَرَكَةَ مَا فِي أَيْدِيكُمْ وَيُفْقِرَكُمْ، وَيُذْهِبَ مَا بِهِ يُغْنِيكُمْ، وَهَذَا مُضَافٌ إِلَى عَذَابِ الْآخِرَةِ، وَمَنْ جُمِعَ لَهُ هَذَا وَهَذَا فَقَدْ بَاءَ بِالصَّفْقَةِ الْخَاسِرَةِ، فَنَهَاهُمْ أَوَّلًا عَنْ تَعَاطِي مَا لَا يَلِيقُ مِنَ التَّطْفِيفِ، وَحَذَّرَهُمْ سَلْبَ نِعْمَةِ اللَّهِ عَلَيْهِمْ فِي دُنْيَاهُمْ، وَعَذَابَهُ الْأَلِيمَ فِي أُخْرَاهُمْ، وَعَنَّفَهُمْ أَشَدَّ تَعْنِيفٍ، ثُمَّ قَالَ لَهُمْ آمِرًا بَعْدَمَا كَانَ عَنْ ضِدِّهِ زَاجِرًا: وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ. قَالَ ابْنُ عَبَّاسٍ، وَالْحَسَنُ الْبَصْرِيُّ: بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ. أَيْ رِزْقُ اللَّهِ خَيْرٌ لَكُمْ مِنْ أَخْذِ أَمْوَالِ النَّاسِ بِالتَّطْفِيفِ، وَقَالَ ابْنُ جَرِيرٍ: مَا فَضَلَ لَكُمْ مِنَ الرِّبْحِ بَعْدَ وَفَاءِ الْكَيْلِ، وَالْمِيزَانِ خَيْرٌ لَكُمْ مِنْ أَخْذِ أَمْوَالِ النَّاسِ بِالتَّطْفِيفِ. قَالَ: وَقَدْ رُوِيَ هَذَا عَنِ ابْنِ عَبَّاسٍ، وَهَذَا الَّذِي قَالَهُ وَحَكَاهُ حَسَنٌ، وَهُوَ شَبِيهٌ بِقَوْلِهِ تَعَالَى: قُلْ لَا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ [ الْمَائِدَةِ: 100 ]. يَعْنِي أَنَّ الْقَلِيلَ مِنَ الْحَلَالِ خَيْرٌ لَكُمْ مِنَ الْكَثِيرِ مِنَ الْحَرَامِ فَإِنَّ الْحَلَالَ مُبَارَكٌ وَإِنْ قَلَّ  ، وَالْحَرَامَ مَمْحُوقٌ وَإِنْ كَثُرَ، كَمَا قَالَ تَعَالَى: يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ [ الْبَقَرَةِ: 276 ]. وَقَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الرِّبَا وَإِنْ كَثُرَ فَإِنَّ مَصِيرَهُ إِلَى قُلٍّ. رَوَاهُ أَحْمَدُ أَيْ إِلَى قِلَّةٍ، وَقَالَ رَسُولُ اللَّهِ ﷺ: الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا فَإِنْ صَدَقَا، وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنَّ كَتَمَا، وَكَذَبَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا. وَالْمَقْصُودُ أَنَّ الرِّبْحَ الْحَلَالَ مُبَارَكٌ فِيهِ وَإِنَّ قَلَّ، وَالْحَرَامَ لَا يُجْدِي وَإِنْ كَثُرَ؛ وَلِهَذَا قَالَ نَبِيُّ اللَّهِ شُعَيْبٌ: بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ. وَقَوْلُهُ: وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ. أَيِ افْعَلُوا مَا آمُرُكُمْ بِهِ ابْتِغَاءَ وَجْهِ اللَّهِ، وَرَجَاءَ ثَوَابِهِ لَا لِأَرَاكُمْ أَنَا وَغَيْرِي

     ✧ The people of Madyan were disbelievers who cut off the way, terrified passersby, and worshipped the Aykah, which was a tree of the thicket surrounded by dense tangled vegetation. They were among the worst of people in their dealings: they diminished the measure and the balance, and they defrauded in them, taking in excess and giving in deficiency. Allah had expanded their provision and spread out their livelihood as a gradual drawing of them from Him, along with their disbelief in Allah. So Allah sent among them a man from their own, who was the Messenger of Allah, Shuʿayb ﷺ. The scholars said: Allah Almighty sent him to Madyan when he was twenty years old. He called them to worship Allah alone with no partner, and forbade them from perpetrating these ugly actions of defrauding people of their things and terrifying them on their roads and paths. Some of them believed in him, while most of them disbelieved until Allah brought severe affliction upon them, and He is the Protecting Friend, the Praiseworthy, as He, Exalted be He, said: "And to Madyan their brother Shuʿayb. He said: O my people, worship Allah; you have no deity other than Him. A clear proof has come to you from your Lord." That is, a demonstration and a clear argument and a decisive proof of the truth of what I have brought you, and that He sent me; and it was the miracles Allah caused to occur at his hands, whose details have not been transmitted to us, though this expression has indicated them in general. "So fulfill the measure and the balance and do not defraud people of their things and do not corrupt the earth after its reformation." He commanded them to be just and forbade them from wrongdoing and threatened them for the opposite of that, saying: "That is better for you, if you are believers. And do not sit on every path." That is, every road, "threatening," that is, threatening people with seizure of their wealth through tolls and the like, and terrifying the ways. Al-Suddī said in his commentary, transmitting from the Companions: "And do not sit on every path, threatening," that they used to take tithes from the wealth of passersby. Isḥāq b. Bishr said, from Juwaybir, from al-Ḍaḥḥāk, from Ibn ʿAbbās, who said: They were a tyrannical, insolent people who sat on the road defrauding people, meaning they took tithes from them, and they were the first to institute that. "And turning away from the path of Allah those who believe in Him, seeking to make it crooked." So he forbade them from cutting off the way, both the sensory, worldly one and the conceptual, religious one. "And remember when you were few and He multiplied you, and consider how was the end of the corrupters." He reminded them of Allah Almighty's favor upon them in multiplying them after fewness, and warned them of Allah's vengeance upon them if they opposed what he guided them to and pointed out to them, as he said to them in the other story: "And do not diminish the measure and the balance. Indeed, I see you in prosperity, and I fear for you the punishment of an encompassing Day." That is, do not continue upon what you are doing and persist in it, lest Allah erase the blessing of what is in your hands and make you poor, and take away that by which He enriches you. This is in addition to the punishment of the Hereafter, and whoever suffers both this and that has returned with a losing bargain. So he first forbade them from engaging in what is unbecoming of defrauding, and warned them of the removal of Allah's favor upon them in their worldly life and His painful punishment in their Hereafter, and he censured them most severely. Then he said to them, commanding after having forbidden the opposite: "O my people, fulfill the measure and the balance with justice, and do not defraud people of their things, and do not act wickedly in the earth as corrupters. The remnant of Allah is better for you, if you are believers, and I am not a keeper over you." Ibn ʿAbbās and al-Ḥasan al-Baṣrī said: "The remnant of Allah is better for you," meaning Allah's provision is better for you than taking people's wealth by defrauding. Ibn Jarīr said: What remains for you as profit after fulfilling the measure and the balance is better for you than taking people's wealth by defrauding. He said: This has been narrated from Ibn ʿAbbās, and what he said and reported is good, and it resembles His, Exalted be He, saying: "Say: The bad and the good are not equal, even if the abundance of the bad impresses you" [al-Māʾidah: 100]. That is, a little of the lawful is better for you than a lot of the forbidden, for the lawful is blessed even if it is little, and the forbidden is erased even if it is much, as He, Exalted be He, said: "Allah erases usury and increases charity" [al-Baqarah: 276]. And the Messenger of Allah ﷺ said: "Indeed, usury, even if it is much, leads to little." Narrated by Aḥmad, meaning to scarcity. And the Messenger of Allah ﷺ said: "The two parties to a transaction have the option as long as they do not separate. If they are truthful and make things clear, they are blessed in their transaction, but if they conceal and lie, the blessing of their transaction is erased." The point is that lawful profit is blessed in it even if it is little, and the forbidden does not avail even if it is much. Therefore Allah's Prophet Shuʿayb said: "The remnant of Allah is better for you, if you are believers." And his saying: "And I am not a keeper over you," meaning do what I command you seeking the face of Allah and hoping for His reward, not so that I or anyone else can see you.

130. Tarikh (al-Tabari) 146No grade recorded

     قَالُوا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ. يَقُولُونَ هَذَا عَلَى سَبِيلِ الِاسْتِهْزَاءِ وَالتَّنَقُّصِ وَالتَّهَكُّمِ: أَصَلَوَاتُكَ هَذِهِ الَّتِي تُصَلِّيهَا هِيَ الْآمِرَةُ لَكَ بِأَنْ تَحْجُرَ عَلَيْنَا فَلَا نَعْبُدُ إِلَّا إِلَهَكَ، وَنَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا الْأَقْدَمُونَ وَأَسْلَافُنَا الْأَوَّلُونَ، أَوْ أَنَّا لَا نَتَعَامَلُ إِلَّا عَلَى الْوَجْهِ الَّذِي تَرْتَضِيهِ أَنْتَ، وَنَتْرُكُ الْمُعَامَلَاتِ الَّتِي تَأْبَاهَا وَإِنْ كُنَّا نَحْنُ نَرْضَاهَا إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ. قَالَ ابْنُ عَبَّاسٍ، وَمَيْمُونُ بْنُ مِهْرَانَ، وَابْنُ جُرَيْجٍ، وَزَيْدُ بْنُ أَسْلَمَ، وَ ابْنُ جَرِيرٍ: يَقُولُونَ ذَلِكَ - أَعْدَاءُ اللَّهِ - عَلَى سَبِيلِ الِاسْتِهْزَاءِ. قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ. هَذَا تَلَطُّفٌ مَعَهُمْ فِي الْعِبَارَةِ، وَدَعْوَةٌ لَهُمْ إِلَى الْحَقِّ بِأَبْيَنِ إِشَارَةٍ يَقُولُ لَهُمْ: أَرَأَيْتُمْ أَيُّهَا الْمُكَذِّبُونَ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي أَيْ عَلَى أَمْرٍ بَيِّنٍ مِنَ اللَّهِ تَعَالَى أَنَّهُ أَرْسَلَنِي إِلَيْكُمْ وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا. يَعْنِي النُّبُوَّةَ وَالرِّسَالَةَ يَعْنِي، وَعَمَّى عَلَيْكُمْ مَعْرِفَتَهَا فَأَيُّ حِيلَةٍ لِي بِكُمْ ؟ وَهَذَا كَمَا تَقَدَّمَ عَنْ نُوحٍ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ لِقَوْمِهِ سَوَاءً. وَقَوْلُهُ: وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ. أَيْ لَسْتُ آمُرُكُمْ بِالْأَمْرِ إِلَّا وَأَنَا أَوَّلُ فَاعِلٍ لَهُ، وَإِذَا نَهَيْتُكُمْ عَنِ الشَّيْءِ فَأَنَا أَوَّلُ مَنْ يَتْرُكُهُ، وَهَذِهِ هِيَ الصِّفَةُ الْمَحْمُودَةُ الْعَظِيمَةُ وَضِدُّهَا هِيَ الْمَرْدُودَةُ الذَّمِيمَةُ، كَمَا تَلَبَّسَ بِهَا عُلَمَاءُ بَنِي إِسْرَائِيلَ فِي آخِرِ زَمَانِهِمْ، وَخُطَبَاؤُهُمُ الْجَاهِلُونَ قَالَ اللَّهُ تَعَالَى: أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ [ الْبَقَرَةِ: 44 ]. وَذَكَرْنَا عِنْدَهَا فِي الصَّحِيحِ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: يُؤْتَى بِالرَّجُلِ فَيُلْقَى فِي النَّارِ فَتَنْدَلِقُ أَقْتَابُ بَطْنِهِ. أَيْ تَخْرُجُ أَمْعَاؤُهُ مِنْ بَطْنِهِ فَيَدُورُ بِهَا، كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ فَيَجْتَمِعُ إِلَيْهِ أَهْلُ النَّارِ فَيَقُولُونَ: يَا فُلَانُ مَالَكَ أَلَمْ تَكُنْ تَأْمُرُ بِالْمَعْرُوفِ، وَتَنْهَى عَنِ الْمُنْكَرِ ؟ فَيَقُولُ: بَلَى كُنْتُ آمُرُ بِالْمَعْرُوفِ وَلَا آتِيهِ، وَأَنْهَى عَنِ الْمُنْكَرِ وَآتِيهِ. وَهَذِهِ صِفَةُ مُخَالِفِي الْأَنْبِيَاءِ مِنَ الْفُجَّارِ وَالْأَشْقِيَاءِ، فَأَمَّا السَّادَةُ مِنَ النُّجَبَاءِ وَالْأَلِبَّاءِ مِنَ الْعُلَمَاءِ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ فَحَالُهُمْ كَمَا قَالَ نَبِيُّ اللَّهِ شُعَيْبٌ: وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ. أَيْ مَا أُرِيدُ فِي جَمِيعِ أَمْرِي إِلَّا الْإِصْلَاحَ فِي الْفِعَالِ وَالْمَقَالِ بِجُهْدِي وَطَاقَتِي وَمَا تَوْفِيقِي أَيْ فِي جَمِيعِ أَحْوَالِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ. أَيْ عَلَيْهِ أَتَوَكَّلُ فِي سَائِرِ الْأُمُورِ وَإِلَيْهِ مَرْجِعِي وَمَصِيرِي فِي كُلِّ أَمْرِي، وَهَذَا مَقَامُ تَرْغِيبٍ، ثُمَّ انْتَقَلَ إِلَى نَوْعٍ مِنَ التَّرْهِيبِ فَقَالَ: وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ وَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدٍ. أَيْ لَا تَحْمِلَنَّكُمْ مُخَالَفَتِي وَبُغْضُكُمْ مَا جِئْتُكُمْ بِهِ عَلَى الِاسْتِمْرَارِ عَلَى ضَلَالِكُمْ وَجَهْلِكُمْ وَمُخَالَفَتِكُمْ فَيُحِلَّ اللَّهُ بِكُمْ مِنَ الْعَذَابِ وَالنَّكَالِ نَظِيرَ مَا أَحَلَّهُ بِنُظَرَائِكُمْ وَأَشْبَاهِكُمْ مِنْ قَوْمِ نُوحٍ، وَقَوْمِ هُودٍ، وَقَوْمِ صَالِحٍ مِنَ الْمُكَذِّبِينَ الْمُخَالِفِينَ. وَقَوْلُهُ: وَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدٍ. قِيلَ: مَعْنَاهُ فِي الزَّمَانِ أَيْ مَا بِالْعَهْدِ مِنْ قِدَمٍ مِمَّا قَدْ بَلَغَكُمْ مَا أَحَلَّ اللَّهُ بِهِمْ عَلَى كُفْرِهِمْ، وَعُتُوِّهِمْ. وَقِيلَ: مَعْنَاهُ وَمَا هُمْ مِنْكُمْ بِبَعِيدٍ فِي الْمَحَلَّةِ وَالْمَكَانِ. وَقِيلَ: فِي الصِّفَاتِ وَالْأَفْعَالِ الْمُسْتَقْبَحَاتِ مِنْ قَطْعِ الطَّرِيقِ، وَأَخْذِ أَمْوَالِ النَّاسِ جَهْرَةً، وَخُفْيَةً بِأَنْوَاعِ الْحِيَلِ وَالشُّبُهَاتِ. وَالْجَمْعُ بَيْنَ هَذِهِ الْأَقْوَالِ مُمْكِنٌ فَإِنَّهُمْ لَمْ يَكُونُوا بَعِيدِينَ مِنْهُمْ لَا زَمَانًا وَلَا مَكَانًا وَلَا صِفَاتٍ. ثُمَّ مَزَجَ التَّرْهِيبَ بِالتَّرْغِيبِ فَقَالَ: وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ. أَيْ أَقْلِعُوا عَمَّا أَنْتُمْ فِيهِ، وَتُوبُوا إِلَى رَبِّكُمُ الرَّحِيمِ الْوَدُودِ فَإِنَّهُ مَنْ تَابَ إِلَيْهِ تَابَ عَلَيْهِ  فَإِنَّهُ رَحِيمٌ بِعِبَادِهِ، أَرْحَمُ بِهِمْ مِنَ الْوَالِدَةِ بِوَلَدِهَا وَدُودٌ وَهُوَ الْحَبِيبُ، وَلَوْ بَعْدَ التَّوْبَةِ عَلَى عَبْدِهِ، وَلَوْ مِنَ الْمُوبِقَاتِ الْعِظَامِ . قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا. رُوِيَ عَنِ ابْنِ عَبَّاسٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَالثَّوْرِيِّ أَنَّهُمْ قَالُوا: كَانَ ضَرِيرَ الْبَصَرِ. وَقَدْ رُوِيَ فِي حَدِيثٍ مَرْفُوعٍ أَنَّهُ بَكَى مِنْ حُبِّ اللَّهِ حَتَّى عَمِيَ فَرَدَّ اللَّهُ عَلَيْهِ بَصَرَهُ. وَقَالَ: يَا شُعَيْبُ أَتَبْكِي خَوْفًا مِنَ النَّارِ أَوْ مِنْ شَوْقِكَ إِلَى الْجَنَّةِ ؟ فَقَالَ: بَلْ مِنْ مَحَبَّتِكَ فَإِذَا نَظَرْتُ إِلَيْكَ فَلَا أُبَالِي مَاذَا يُصْنَعُ بِي. فَأَوْحَى اللَّهُ إِلَيْهِ: هَنِيئًا لَكَ يَا شُعَيْبُ لِقَائِي فَلِذَلِكَ أَخَدَمْتُكَ مُوسَى بْنَ عِمْرَانَ كَلِيمِي. وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ. وَهَذَا مِنْ كُفْرِهِمُ الْبَلِيغِ وَعِنَادِهِمُ الشَّنِيعِ حَيْثُ قَالُوا: مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ. أَيْ مَا نَفْهَمُهُ وَلَا نَتَعَقَّلُهُ لِأَنَّا لَا نُحِبُّهُ وَلَا نُرِيدُهُ، وَلَيْسَ لَنَا هِمَّةٌ إِلَيْهِ وَلَا إِقْبَالٌ عَلَيْهِ، وَهُوَ كَمَا قَالَ كُفَّارُ قُرَيْشٍ لِرَسُولِ اللَّهِ ﷺ وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَا إِلَيْهِ وَفِي آذَانِنَا وَقْرٌ وَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ [ فُصِّلَتْ: 5 ]. وَقَوْلُهُمْ: وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا. أَيْ مُضْطَهَدًا مَهْجُورًا وَلَوْلَا رَهْطُكَ أَيْ: قَبِيلَتُكَ وَعَشِيرَتُكَ فِينَا لَرَجَمْنَاكَ وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ قَالَ يَا قَوْمِ أَرَهْطِي أَعَزُّ عَلَيْكُمْ مِنَ اللَّهِ. أَيْ تَخَافُونَ قَبِيلَتِي وَعَشِيرَتِي وَتُرَاعُونِي بِسَبَبِهِمْ، وَلَا تَخَافُونَ جَنَبَةَ اللَّهِ، وَلَا تَرْعَوْنِي لِأَنِّي رَسُولُ اللَّهِ فَصَارَ رَهْطِي أَعَزَّ عَلَيْكُمْ مِنَ اللَّهِ وَاتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا. أَيْ جَعَلْتُمْ جَانِبَ اللَّهِ وَرَاءَ ظُهُورِكُمْ إِنَّ رَبِّي بِمَا تَعْمَلُونَ مُحِيطٌ. أَيْ هُوَ عَلِيمٌ بِمَا تَعْمَلُونَهُ وَمَا تَصْنَعُونَهُ مُحِيطٌ بِذَلِكَ كُلِّهِ، وَسَيَجْزِيكُمْ عَلَيْهِ يَوْمَ تُرْجَعُونَ إِلَيْهِ وَيَا قَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ سَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ. وَهَذَا أَمْرُ تَهْدِيدٍ شَدِيدٍ وَوَعِيدٍ أَكِيدٍ بِأَنْ يَسْتَمِرُّوا عَلَى طَرِيقَتِهِمْ وَمَنْهَجِهِمْ وَشَاكِلَتِهِمْ فَسَوْفَ تَعْلَمُونَ مَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ، وَمَنْ يَحِلُّ عَلَيْهِ الْهَلَاكُ وَالْبَوَارُ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ. أَيْ فِي هَذِهِ الْحَيَاةِ الدُّنْيَا وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ. أَيْ فِي الْأُخْرَى وَمَنْ هُوَ كَاذِبٌ. أَيْ مِنِّي وَمِنْكُمْ فِيمَا أَخْبَرَ وَبَشَّرَ وَحَذَّرَ وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ. وَهَذَا كَقَوْلِهِ: وَإِنْ كَانَ طَائِفَةٌ مِنْكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَمْ يُؤْمِنُوا فَاصْبِرُوا حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَهُوَ خَيْرُ الْحَاكِمِينَ قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَارِهِينَ قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهِ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إِلا أَنْ يَشَاءَ اللَّهِ رَبُّنَا وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا عَلَى اللَّهِ تَوَكَّلْنَا رَبُّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ. طَلَبُوا بِزَعْمِهِمْ أَنْ يَرُدُّوا مَنْ آمَنُ مِنْهُمْ إِلَى مِلَّتِهِمْ فَانْتَصَبَ شُعَيْبٌ لِلْمُحَاجَّةِ عَنْ قَوْمِهِ، فَقَالَ: أَوَلَوْ كُنَّا كَارِهِينَ. أَيْ هَؤُلَاءِ لَا يَعُودُونَ إِلَيْكُمُ اخْتِيَارًا، وَإِنَّمَا يَعُودُونَ إِلَيْهِ إِنْ عَادُوا اضْطِرَارًا مُكْرَهِينَ، وَذَلِكَ لِأَنَّ الْإِيمَانَ إِذَا خَالَطَتْ بَشَاشَتُهُ الْقُلُوبَ  لَا يَسْخَطُهُ أَحَدٌ، وَلَا يُرِيدُ أَحَدٌ أَنْ يَزُولَ عَنْهُ، وَلَا مَحِيدَ لِأَحَدٍ مِنْهُ. وَلِهَذَا قَالَ: قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهُ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّنَا وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا عَلَى اللَّهِ تَوَكَّلْنَا. أَيْ فَهُوَ كَافِينَا وَهُوَ الْعَاصِمُ لَنَا وَإِلَيْهِ مَلْجَؤُنَا فِي جَمِيعِ أَمْرِنَا

     ✧ They said, “O Shuʿayb, does your prayer command you that we should abandon what our fathers worshipped, or that we should cease doing what we want with our wealth? Indeed, you are the forbearing, the right-minded!” They say this by way of mockery, belittlement, and derision: “Does this prayer of yours, which you perform, command you to restrict us so that we worship only your God and abandon what our ancient fathers and early forebears worshipped, or that we should not deal except in the manner you approve, and abandon the dealings you reject even if we are satisfied with them? Indeed, you are the forbearing, the right-minded.” Ibn ʿAbbās, Maymūn b. Mihrān, Ibn Jurayj, Zayd b. Aslam, and Ibn Jarīr said: They—the enemies of God—say this by way of mockery. He said, “O my people, have you considered: if I am upon a clear proof from my Lord and He has provided me with a good provision from Him? And I do not intend to differ from you in what I forbid you; I intend only reform as much as I am able. And my success is only through God; upon Him I rely and to Him I turn.” This is gentleness with them in expression and a call for them to the truth by the clearest indication. He says to them: “Have you considered, O deniers, if I am upon a clear proof from my Lord”—that is, upon a clear matter from God Almighty that He has sent me to you—“and He has provided me with a good provision from Him,” meaning prophethood and messengerhood, and its knowledge is concealed from you, then what means do I have with you? This is like what was mentioned earlier from Noah ﷺ, that he said to his people similarly. And His saying: “And I do not intend to differ from you in what I forbid you.” That is, I do not command you with a matter unless I am the first to do it, and when I forbid you from something, I am the first to leave it. This is the praiseworthy, great quality, and its opposite is the rejected, blameworthy one, as the scholars of the Children of Israel in their later times and their ignorant preachers were stained by. God Almighty said: “Do you command people to righteousness and forget yourselves while you recite the Scripture? Will you not understand?” [Al-Baqarah: 44]. And we mentioned there in the Ṣaḥīḥ from the Messenger of God ﷺ that he said: “A man will be brought and thrown into the Fire, and the intestines of his belly will spill out”—that is, his entrails will come out of his belly—“and he will go around with them as a donkey goes around a millstone. The people of the Fire will gather around him and say, ‘O so-and-so, what is wrong with you? Did you not used to command good and forbid evil?’ He will say, ‘Yes, I used to command good and not do it, and forbid evil and do it.’” This is the quality of those who oppose the prophets among the wicked and the wretched. As for the noble leaders and the intelligent among the scholars who fear their Lord in the unseen, their state is as God’s prophet Shuʿayb said: “And I do not intend to differ from you in what I forbid you; I intend only reform as much as I am able.” That is, I intend in all my affair only reform in deeds and words with my effort and capacity. “And my success is only through God”—that is, in all my states—“upon Him I rely and to Him I turn.” That is, upon Him I rely in all matters, and to Him is my return and my final end in every affair. This is a station of encouragement. Then he moved to a kind of intimidation and said: “And O my people, let not your dissension with me cause you to be struck by the like of what struck the people of Noah or the people of Hūd or the people of Ṣāliḥ, and the people of Lot are not far from you.” That is, do not let your opposition to me and your hatred of what I have brought to you cause you to persist in your error, ignorance, and opposition, so that God sends upon you punishment and exemplary retribution like what He sent upon your counterparts and likes among the people of Noah, the people of Hūd, and the people of Ṣāliḥ, who were deniers and opponents. And His saying: “And the people of Lot are not far from you.” It is said: its meaning is in time, that is, it is not long ago that news reached you of what God sent upon them for their disbelief and arrogance. It is also said: its meaning is that they are not far from you in place and location. It is also said: in qualities and reprehensible deeds such as cutting off the road and seizing people’s wealth openly and secretly by various tricks and ambiguities. Combining these statements is possible, for they were not far from them in time, place, or qualities. Then he mixed intimidation with encouragement and said: “And seek forgiveness from your Lord, then turn to Him. Indeed, my Lord is Merciful, Loving.” That is, desist from what you are upon and turn to your Lord, the Merciful, the Loving, for whoever turns to Him, He turns to him. Indeed, He is Merciful to His servants, more merciful to them than a mother to her child, and Loving—He is the Beloved—even after repentance of His servant, even from grave destructive sins. They said, “O Shuʿayb, we do not understand much of what you say, and indeed we see you among us as weak.” It is narrated from Ibn ʿAbbās, Saʿīd b. Jubayr, and al-Thawrī that they said: “He was blind.” It has been narrated in a marfūʿ hadith that he wept out of love for God until he became blind, and God restored his sight to him. And He said: “O Shuʿayb, do you weep out of fear of the Fire or out of longing for Paradise?” He said: “Rather, out of love for You, for when I look at You, I do not care what is done with me.” Then God revealed to him: “Rejoice, O Shuʿayb, at meeting Me; for that I have given you Moses son of ʿImrān, My interlocutor, as a servant.” “And were it not for your clan, we would have stoned you, for you are not mighty against us.” This is from their profound disbelief and their heinous obstinacy, where they said: “We do not understand much of what you say.” That is, we do not comprehend it or grasp it, because we do not love it or desire it, and we have no inclination toward it or acceptance of it. It is like what the disbelievers of Quraysh said to the Messenger of God ﷺ: “And they said, ‘Our hearts are veiled from what you call us to, and in our ears is deafness, and between us and you is a screen, so act; indeed, we are acting’” [Fuṣṣilat: 5]. And their saying: “And indeed we see you among us as weak.” That is, oppressed and forsaken. “And were it not for your clan”—that is, your tribe and kinsfolk among us—“we would have stoned you, for you are not mighty against us.” He said, “O my people, is my clan mightier to you than God?” That is, you fear my tribe and kinsfolk and show regard for me because of them, but you do not fear God’s side and do not show regard for me because I am God’s messenger. So my clan has become mightier to you than God. “And you have taken Him behind your backs as a thing cast aside.” That is, you have put God’s side behind your backs. “Indeed, my Lord encompasses what you do.” That is, He is knowing of what you do and what you commit, encompassing all of that, and He will repay you for it on the day you return to Him. “And O my people, act according to your position; indeed, I am acting. Soon you will know who receives a punishment that disgraces him and who is a liar. And watch; indeed, I am with you a watcher.” This is a severe threat and a firm warning that they should persist in their way, their path, and their manner, and soon you will know who will have the final outcome of the abode, and upon whom destruction and ruin will descend. “Who receives a punishment that disgraces him”—that is, in this worldly life—“and upon whom descends a lasting punishment”—that is, in the Hereafter—“and who is a liar”—that is, from me and from you in what he reported, gave glad tidings, and warned. “And watch; indeed, I am with you a watcher.” This is like His saying: “And if a group of you believe in what I have been sent with and a group does not believe, then be patient until God judges between us, and He is the best of judges.” The chiefs who were arrogant from his people said, “We will surely expel you, O Shuʿayb, and those who believe with you from our town, or you must return to our religion.” He said, “Even if we were unwilling? We would have invented against God a lie if we returned to your religion after God has saved us from it. And it is not for us to return to it unless God, our Lord, wills. Our Lord has encompassed all things in knowledge. Upon God we have relied. Our Lord, decide between us and our people in truth, and You are the best of deciders.” They claimed to demand that those among them who believed return to their religion, so Shuʿayb stood up to argue on behalf of his people and said: “Even if we were unwilling?” That is, these will not return to you willingly; they would only return if they returned under compulsion and coercion. That is because when faith’s sweetness mixes with hearts, no one dislikes it, and no one wants to depart from it, and no one can turn away from it. For this reason he said: “We would have invented against God a lie if we returned to your religion after God has saved us from it. And it is not for us to return to it unless God, our Lord, wills. Our Lord has encompassed all things in knowledge. Upon God we have relied.” That is, He is sufficient for us and He is our protector, and to Him is our refuge in all our affair.

131. Tarikh (al-Tabari) 147No grade recorded

     فَلَمَّا طَالَ تَمَادِيهِمْ فِي غَيِّهِمْ وَضَلَالِهِمْ وَلَمْ يَزِدْهُمْ تَذْكِيرُ شُعَيْبٍ إِيَّاهُمْ وَتَحْذِيرُهُ عَذَابَ اللَّهِ إِيَّاهُمْ إِلَّا تَمَادِيًا، اسْتَفْتَحَ وَاسْتَنْصَرَ رَبَّهُ عَلَيْهِمْ فِي تَعْجِيلِ مَا يَسْتَحِقُّونَهُ إِلَيْهِمْ فَقَالَ: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ. أَيِ الْحَاكِمِينَ فَدَعَا عَلَيْهِمْ، وَاللَّهُ لَا يَرُدُّ دُعَاءَ رُسُلِهِ إِذَا اسْتَنْصَرُوهُ عَلَى الَّذِينَ جَحَدُوهُ وَكَفَرُوهُ  ، وَرَسُولَهُ خَالَفُوهُ، وَمَعَ هَذَا صَمَّمُوا عَلَى مَا هُمْ عَلَيْهِ مُشْتَمِلُونَ، وَبِهِ مُسْتَمْسِكُونَ وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ. قَالَ اللَّهُ تَعَالَى: فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ. ذَكَرَ فِي سُورَةِ الْأَعْرَافِ أَنَّهُمْ أَخَذَتْهُمْ رَجْفَةٌ أَيْ رَجَفَتْ بِهِمْ أَرْضُهُمْ، وَزُلْزِلَتْ زِلْزَالًا شَدِيدًا أَزْهَقَتْ أَرْوَاحَهُمْ مِنْ أَجْسَادِهَا، وَصَيَّرَتْ حَيَوَانَاتِ أَرْضِهِمْ كَجَمَادِهَا، وَأَصْبَحَتْ جُثَّتُهُمْ جَاثِيَةً لَا أَرْوَاحَ فِيهَا وَلَا حَرَكَاتٍ بِهَا وَلَا حَوَاسَّ لَهَا، وَقَدْ جَمَعَ اللَّهُ عَلَيْهِمْ أَنْوَاعًا مِنَ الْعُقُوبَاتِ وَصُنُوفًا مِنَ الْمَثُلَاتِ، وَأَشْكَالًا مِنَ الْبَلِيَّاتِ، وَذَلِكَ لِمَا اتَّصَفُوا بِهِ مِنْ قَبِيحِ الصِّفَاتِ سَلَّطَ اللَّهُ عَلَيْهِمْ رَجْفَةً شَدِيدَةً أَسْكَنَتِ الْحَرَكَاتِ، وَصَيْحَةً عَظِيمَةً أَخْمَدَتِ الْأَصْوَاتَ، وَظُلَّةً أَرْسَلَ عَلَيْهِمْ مِنْهَا شَرَرَ النَّارِ مِنْ سَائِرِ أَرْجَائِهَا وَالْجِهَاتِ، وَلَكِنَّهُ تَعَالَى أَخْبَرَ عَنْهُمْ فِي كُلِّ سُورَةٍ بِمَا يُنَاسِبُ سِيَاقَهَا وَيُوَافِقُ طِبَاقَهَا فِي سِيَاقِ قِصَّةِ الْأَعْرَافِ أَرَجَفُوا نَبِيَّ اللَّهِ وَأَصْحَابَهُ، وَتَوَعَّدُوهُمْ بِالْإِخْرَاجِ مِنْ قَرْيَتِهِمْ أَوْ لَيَعُودُنَّ فِي مِلَّتِهِمْ رَاجِعِينَ فَقَالَ تَعَالَى: فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ. فَقَابَلَ الْإِرْجَافَ بِالرَّجْفَةِ، وَالْإِخَافَةَ بِالْخِيفَةِ، وَهَذَا مُنَاسِبٌ لِهَذَا السِّيَاقِ، وَمُتَعَلِّقٌ بِمَا تَقَدَّمَهُ مِنَ السِّيَاقِ، وَأَمَّا فِي سُورَةِ هُودٍ فَذَكَرَ أَنَّهُمْ أَخَذَتْهُمُ الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ، وَذَلِكَ لِأَنَّهُمْ قَالُوا لِنَبِيِّ اللَّهِ عَلَى سَبِيلِ التَّهَكُّمِ، وَالِاسْتِهْزَاءِ وَالتَّنَقُّصِ: أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ. فَنَاسَبَ أَنْ يَذْكُرَ الصَّيْحَةَ الَّتِي هِيَ كَالزَّجْرِ عَنْ تَعَاطِي هَذَا الْكَلَامِ الْقَبِيحِ الَّذِي جَهَّلُوا بِهِ هَذَا الرَّسُولَ الْكَرِيمَ الْأَمِينَ الْفَصِيحَ فَجَاءَتْهُمْ صَيْحَةٌ أَسْكَتَتْهُمْ مَعَ رَجْفَةٍ أَسْكَنَتْهُمْ. وَأَمَّا فِي سُورَةِ الشُّعَرَاءِ فَذَكَرَ أَنَّهُ أَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ. وَكَانَ ذَلِكَ إِجَابَةً لِمَا طَلَبُوا، وَتَقْرِيبًا إِلَى مَا إِلَيْهِ رَغِبُوا فَإِنَّهُمْ قَالُوا: إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ [ الشُّعَرَاءِ: 185 - 188 ]. قَالَ اللَّهُ تَعَالَى وَهُوَ السَّمِيعُ الْعَلِيمُ: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ. وَمَنْ زَعَمَ مِنَ الْمُفَسِّرِينَ كَقَتَادَةَ وَغَيْرِهِ أَنَّ أَصْحَابَ الْأَيْكَةِ أُمَّةٌ أُخْرَى غَيْرُ أَهْلِ مَدْيَنَ  فَقَوْلُهُ ضَعِيفٌ، وَإِنَّمَا عُمْدَتُهُمْ شَيْئَانِ؛ أَحَدُهُمَا أَنَّهُ قَالَ: كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ إِذْ قَالَ لَهُمْ شُعَيْبٌ. وَلَمْ يَقُلْ: أَخُوهُمْ كَمَا قَالَ: وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا. وَالثَّانِي: أَنَّهُ ذَكَرَ عَذَابَهُمْ بِيَوْمِ الظُّلَّةِ، وَذَكَرَ فِي أُولَئِكَ الرَّجْفَةَ، أَوِ الصَّيْحَةَ. وَالْجَوَابُ عَنِ الْأَوَّلِ أَنَّهُ لَمْ يَذْكُرِ الْأُخُوَّةَ بَعْدَ قَوْلِهِ: كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ؛ لِأَنَّهُ وَصَفَهُمْ بِعِبَادَةِ الْأَيْكَةِ فَلَا يُنَاسِبُ ذِكْرُ الْأُخُوَّةِ هَاهُنَا، وَلَمَّا نَسَبَهُمْ إِلَى الْقَبِيلَةِ سَاغَ ذِكْرُ شُعَيْبٍ بِأَنَّهُ أَخُوهُمْ. وَهَذَا الْفَرْقُ مِنَ النَّفَائِسِ اللَّطِيفَةِ الْعَزِيزَةِ الشَّرِيفَةِ. وَأَمَّا احْتِجَاجُهُمْ بِيَوْمِ الظُّلَّةِ، فَإِنْ كَانَ دَلِيلًا بِمُجَرَّدِهِ عَلَى أَنَّ هَؤُلَاءِ أُمَّةٌ أُخْرَى فَلْيَكُنْ تَعْدَادُ الِانْتِقَامِ بِالرَّجْفَةِ، وَالصَّيْحَةِ دَلِيلًا عَلَى أَنَّهُمَا أُمَّتَانِ أُخْرَيَانِ، وَهَذَا لَا يَقُولُهُ أَحَدٌ يَفْهَمُ شَيْئًا مِنْ هَذَا الشَّأْنِ فَأَمَّا الْحَدِيثُ الَّذِي أَوْرَدَهُ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ النَّبِيِّ شُعَيْبٍ عَلَيْهِ السَّلَامُ مِنْ طَرِيقِ مُحَمَّدِ بْنِ عُثْمَانَ بْنِ أَبِي شَيْبَةَ، عَنْ أَبِيهِ، عَنْ مُعَاوِيَةَ بْنِ هِشَامٍ، عَنْ هِشَامِ بْنِ سَعْدٍ، عَنْ شَقِيقِ بْنِ أَبِي هِلَالٍ، عَنْ رَبِيعَةَ بْنِ سَيْفٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو مَرْفُوعًا. إِنَّ مَدْيَنَ، وَأَصْحَابَ الْأَيْكَةِ أُمَّتَانِ بَعَثَ اللَّهُ إِلَيْهِمَا شُعَيْبًا النَّبِيَّ عَلَيْهِ السَّلَامُ. فَإِنَّهُ حَدِيثٌ غَرِيبٌ، وَفِي رِجَالِهِ مَنْ تُكُلِّمَ فِيهِ، وَالْأَشْبَهُ أَنَّهُ مِنْ كَلَامِ عَبْدِ اللَّهِ بْنِ عَمْرٍو مِمَّا أَصَابَهُ يَوْمَ الْيَرْمُوكِ مِنْ تِلْكَ الزَّامِلَتَيْنِ مِنْ أَخْبَارِ بَنِي إِسْرَائِيلَ، وَاللَّهُ أَعْلَمُ. ثُمَّ قَدْ ذَكَرَ اللَّهُ عَنْ أَهْلِ الْأَيْكَةِ مِنَ الْمَذَمَّةِ مَا ذَكَرَهُ عَنْ أَهْلِ مَدْيَنَ مِنَ التَّطْفِيفِ فِي الْمِكْيَالِ وَالْمِيزَانِ، فَدَلَّ عَلَى أَنَّهُمْ أُمَّةٌ وَاحِدَةٌ أُهْلِكُوا بِأَنْوَاعٍ مِنَ الْعَذَابِ، وَذَكَرَ فِي كُلِّ مَوْضِعٍ مَا يُنَاسِبُ ذَلِكَ الْخِطَابَ. وَقَوْلُهُ: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ. ذَكَرُوا أَنَّهُمْ أَصَابَهُمْ حَرٌّ شَدِيدٌ، وَأَسْكَنَ اللَّهُ هُبُوبَ الْهَوَاءِ عَنْهُمْ سَبْعَةَ أَيَّامٍ فَكَانَ لَا يَنْفَعُهُمْ مَعَ ذَلِكَ مَاءٌ وَلَا ظِلٌّ وَلَا دُخُولُهُمْ فِي الْأَسْرَابِ، فَهَرَبُوا مِنْ مَحَلَّتِهِمْ إِلَى الْبَرِّيَّةِ فَأَظَلَّتْهُمْ سَحَابَةٌ فَاجْتَمَعُوا تَحْتَهَا لِيَسْتَظِلُّوا بِظِلِّهَا، فَلَمَّا تَكَامَلُوا فِيهِ أَرْسَلَهَا اللَّهُ عَلَيْهِمْ تَرْمِيهِمْ بِشَرَرٍ وَشُهُبٍ مِنْ نَارٍ، وَرَجَفَتْ بِهِمُ الْأَرْضُ، وَجَاءَتْهُمْ صَيْحَةٌ مِنَ السَّمَاءِ فَأَزْهَقَتِ الْأَرْوَاحَ وَخَرَّبَتِ الْأَشْبَاحَ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ. نجاة شعيب ومن معه من المؤمنين وَنَجَّى اللَّهُ شُعَيْبًا وَمَنْ مَعَهُ مِنَ الْمُؤْمِنِينَ، كَمَا قَالَ تَعَالَى وَهُوَ أَصْدَقُ الْقَائِلِينَ: وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ كَأَنْ لَمْ يَغْنَوْا فِيهَا أَلَا بُعْدًا لِمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ. وَقَالَ تَعَالَى: وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ. وَهَذَا فِي مُقَابَلَةِ قَوْلِهِمْ: لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ ثُمَّ ذَكَرَ تَعَالَى عَنْ نَبِيِّهِمْ أَنَّهُ نَعَاهُمْ إِلَى أَنْفُسِهِمْ مُوَبِّخًا وَمُؤَنِّبًا وَمُقَرِّعًا فَقَالَ تَعَالَى: يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ فَكَيْفَ آسَى عَلَى قَوْمٍ كَافِرِينَ. أَيْ أَعْرَضَ عَنْهُمْ مُوَلِّيًا عَنْ مَحَلَّتِهِمْ بَعْدَ هَلَاكِهِمْ قَائِلًا: يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ. أَيْ قَدْ أَدَّيْتُ مَا كَانَ وَاجِبًا عَلَيَّ مِنَ الْبَلَاغِ التَّامِّ وَالنُّصْحِ الْكَامِلِ، وَحَرَصْتُ عَلَى هِدَايَتِكُمْ بِكُلِّ مَا أَقْدِرُ عَلَيْهِ، وَأَتَوَصَّلُ إِلَيْهِ فَلَمْ يَنْفَعْكُمْ ذَلِكَ؛ لِأَنَّ اللَّهَ لَا يَهْدِي مَنْ يُضِلُّ، وَمَا لَهُمْ مِنْ نَاصِرِينَ، فَلَسْتُ أَتَأَسَّفُ بَعْدَ هَذَا عَلَيْكُمْ لِأَنَّكُمْ لَمْ تَكُونُوا تَقْبَلُونَ النَّصِيحَةَ، وَلَا تَخَافُونَ يَوْمَ الْفَضِيحَةِ؛ وَلِهَذَا قَالَ: فَكَيْفَ آسَى أَيْ أَحْزَنُ عَلَى قَوْمٍ كَافِرِينَ. أَيْ لَا تَقْبَلُونَ الْحَقَّ، وَلَا تَرْجِعُونَ إِلَيْهِ، وَلَا تَلْتَفِتُونَ إِلَيْهِ، فَحَلَّ بِهِمْ مِنْ بَأْسِ اللَّهِ الَّذِي لَا يُرَدُّ مَا لَا يُدَافَعُ، وَلَا يُمَانَعُ، وَلَا مَحِيدَ لِأَحَدٍ أُرِيدَ بِهِ عَنْهُ، وَلَا مَنَاصَ مِنْهُ. تعطيل قوم شعيب الحدود قَالَ بَعْضُ الْعُلَمَاءِ: كَانَ قَوْمُ شُعَيْبٍ عَطَّلُوا حَدًّا، فَوَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ، ثُمَّ عَطَّلُوا حَدًّا فَوَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ، فَجَعَلُوا كُلَمَّا عَطَّلُوا حَدَّا وَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ، حَتَّى إِذَا أَرَادَ هَلَاكَهُمْ سَلَّطَ عَلَيْهِمْ حَرًّا لَا يَسْتَطِيعُونَ أَنْ يَتَقَارُّوا وَلَا يَنْفَعَهُمْ ظِلٌّ وَلَا مَاءٌ حَتَّى ذَهَبَ ذَاهِبٌ مِنْهُمْ فَاسْتَظَلَّ تَحْتَ ظُلَّةٍ فَوَجَدَ رَوْحًا فَنَادَى أَصْحَابَهُ: هَلُمُّوا إِلَى الرَّوْحِ، فَذَهَبُوا إِلَيْهِ سِرَاعًا حَتَّى إِذَا اجْتَمَعُوا إِلَيْهَا أَلْهَبَهَا اللَّهُ عَلَيْهِمْ نَارًا، فَذَلِكَ عَذَابُ يَوْمِ الظُّلَّةِ. وَقَدْ رَوَى عَامِرٌ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ لَهُ: مَنْ حَدَّثَكَ مَا عَذَابُ يَوْمِ الظُّلَّةِ فَكَذِّبْهُ. وَقَالَ مُجَاهِدٌ: عَذَابُ يَوْمِ الظُّلَّةِ هُوَ إِظْلَالُ الْعَذَابِ عَلَى قَوْمِ شُعَيْبٍ. وَقَالَ زَيْدُ بْنُ أَسْلَمَ فِي قَوْلِهِ تَعَالَى: يَاشُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ، قَالَ: مِمَّا كَانَ يَنْهَاهُمْ عَنْهُ قَطْعُ الدَّرَاهِمِ.

     ✧ When their persistence in wrongdoing and misguidance prolonged and Shuʿayb’s reminders and warnings of Allah’s punishment only increased them in persistence, he sought judgment and help from his Lord against them, hastening what they deserved. He said: “Our Lord, decide between us and our people in truth, and You are the best of those who decide” (Q 7:89), meaning the best of judges. So he supplicated against them, and Allah does not reject the supplication of His messengers when they seek His help against those who denied Him and disbelieved in Him and opposed His messenger. Despite this, they persisted in what they were engaged in and clung to it. The notables who disbelieved among his people said: “If you follow Shuʿayb, then indeed you will be losers” (Q 7:90). Allah, may He be exalted, said: “So the earthquake seized them, and they became lying prostrate in their home” (Q 7:91). In Sūrat al-Aʿrāf, He mentioned that an earthquake seized them—that is, their earth quaked with them and was shaken with a severe shaking that drove their souls from their bodies and turned the living creatures of their land into inanimate matter. Their bodies became kneeling, with no souls in them, no motions, and no senses. Allah combined for them various kinds of punishments, diverse forms of exemplary penalties, and multiple shapes of calamities. Because of the ugly traits they possessed, Allah unleashed upon them a severe earthquake that stilled movements, a mighty blast that silenced voices, and a canopy from which He sent upon them sparks of fire from all its sides and directions. But He, may He be exalted, reported about them in each surah what suits its context and matches its arrangement. In the context of the story in al-Aʿrāf, they had shaken Allah’s Prophet and his companions and threatened to expel them from their town unless they returned to their religion. So He, may He be exalted, said: “So the earthquake seized them, and they became lying prostrate in their home” (Q 7:91). Thus He countered the shaking with the earthquake, and the intimidation with fear. This suits this context and is connected to what preceded it. In Sūrat Hūd, He mentioned that the blast seized them, and they became lying prostrate in their homes. That is because they said to Allah’s Prophet in mockery, ridicule, and belittlement: “Does your prayer command you that we abandon what our fathers worshipped or that we do with our wealth what we please? Indeed, you are the forbearing, the right-minded” (Q 11:87). It was fitting to mention the blast, which is like a rebuke for engaging in this ugly speech by which they deemed ignorant this noble, trustworthy, eloquent messenger. So a blast came to them that silenced them, along with an earthquake that stilled them. In Sūrat al-Shuʿarāʾ, He mentioned that the punishment of the day of the overshadowing cloud seized them. That was in response to what they requested and an approximation of what they desired. They said: “You are only one of the bewitched. You are nothing but a human like us, and we think you are among the liars. So cause fragments from the sky to fall upon us, if you are truthful.” He said: “My Lord knows best what you do” (Q 26:185–188). Allah, may He be exalted, the All-Hearing, the All-Knowing, said: “And they denied him, so the punishment of the day of the overshadowing cloud seized them. Indeed, it was the punishment of a tremendous day” (Q 26:189). Whoever among the commentators, such as Qatādah and others, claimed that the people of al-Aykah were a different nation from the people of Madyan, his statement is weak. Their argument rests on two points. First, that He said: “The people of al-Aykah denied the messengers, when Shuʿayb said to them” (Q 26:176–177), and did not say “their brother” as He said: “And to Madyan, their brother Shuʿayb” (Q 7:85). Second, that He mentioned their punishment as the day of the overshadowing cloud, while for the others He mentioned the earthquake or the blast. The response to the first point is that He did not mention brotherhood after saying: “The people of al-Aykah denied the messengers,” because He described them with worship of the thicket, so mentioning brotherhood here is not fitting. When He attributed them to the tribe, mentioning Shuʿayb as their brother was appropriate. This distinction is among the subtle, precious, and noble insights. As for their argument from the day of the overshadowing cloud, if it alone were evidence that these were another nation, then the enumeration of the earthquake and the blast would be evidence that they were two other nations. No one who understands anything of this matter would say that. As for the hadith cited by al-Ḥāfiẓ Ibn ʿAsākir in the biography of Prophet Shuʿayb ﷺ, via Muḥammad b. ʿUthmān b. Abī Shaybah, from his father, from Muʿāwiyah b. Hishām, from Hishām b. Saʿd, from Shaqīq b. Abī Hilāl, from Rabīʿah b. Sayf, from ʿAbd Allāh b. ʿAmr, raised to the Prophet: “Madyan and the people of al-Aykah are two nations to whom Allah sent Shuʿayb the Prophet ﷺ,” it is a strange hadith, and among its narrators are those who have been criticized. The more likely view is that it is from the speech of ʿAbd Allāh b. ʿAmr, from what he obtained on the day of al-Yarmūk from those two camel loads of Israelite reports, and Allah knows best. Then Allah mentioned about the people of al-Aykah the same blame that He mentioned about the people of Madyan: defrauding in measure and weight. This indicates that they are one nation destroyed by various kinds of punishment, and He mentioned in each place what suited that address. And His statement: “So the punishment of the day of the overshadowing cloud seized them. Indeed, it was the punishment of a tremendous day” (Q 26:189). They mentioned that severe heat struck them, and Allah stilled the blowing of wind for seven days so that neither water nor shade nor entering underground tunnels benefited them. They fled from their settlement to the open desert, and a cloud overshadowed them. They gathered beneath it to seek its shade. When they had all assembled under it, Allah sent it upon them, hurling sparks and flames of fire at them, and the earth quaked with them, and a blast came from the sky that drove out the souls and destroyed the bodies. So they became lying prostrate in their home: “Those who denied Shuʿayb, as though they had never lived therein. Those who denied Shuʿayb—it was they who were the losers” (Q 7:92). The salvation of Shuʿayb and the believers with him: Allah saved Shuʿayb and those with him among the believers, as He, may He be exalted—the most truthful of speakers—said: “And when Our command came, We saved Shuʿayb and those who believed with him by mercy from Us. And the blast seized those who wronged, and they became lying prostrate in their homes, as though they had never lived therein. Lo! Away with Madyan, just as Thamūd was taken away” (Q 11:94–95). And He, may He be exalted, said: “And the notables who disbelieved among his people said: ‘If you follow Shuʿayb, then indeed you will be losers.’ So the earthquake seized them, and they became lying prostrate in their home. Those who denied Shuʿayb, as though they had never lived therein. Those who denied Shuʿayb—it was they who were the losers” (Q 7:90–92). This is in response to their statement: “If you follow Shuʿayb, then indeed you will be losers.” Then He, may He be exalted, mentioned that their prophet mourned them to themselves, reproaching, rebuking, and chastising. He, may He be exalted, said: “O my people, I have certainly conveyed to you the messages of my Lord and advised you, so how could I grieve for a disbelieving people?” (Q 7:93). That is, he turned away from them, leaving their settlement after their destruction, saying: “O my people, I have certainly conveyed to you the messages of my Lord and advised you.” Meaning: I fulfilled what was incumbent upon me of complete conveyance and perfect advice, and I was eager for your guidance with all that I could and all that I could attain, but it did not benefit you, because Allah does not guide those whom He sends astray, and they have no helpers. So I will not grieve for you after this, because you would not accept advice and did not fear the day of disgrace. For this reason he said: “So how could I grieve”—that is, be sad—“for a disbelieving people?”—that is, they do not accept the truth, do not return to it, and do not pay attention to it. So Allah’s punishment, which cannot be repelled, descended upon them—nothing can ward it off or prevent it, and no one for whom it is intended has any escape or refuge from it. The disabling of legal punishments by Shuʿayb’s people: Some scholars said: Shuʿayb’s people had disabled a legal punishment, and Allah expanded their provision. Then they disabled another legal punishment, and Allah expanded their provision. They made it so that every time they disabled a legal punishment, Allah expanded their provision, until when He willed their destruction, He unleashed upon them heat that they could not endure, and neither shade nor water benefited them. One of them went and sought shade under a canopy and found relief, so he called to his companions: “Come to the relief.” They went to him quickly until they all gathered under it, and Allah ignited it upon them as fire. That is the punishment of the day of the overshadowing cloud. ʿĀmir reported from Ibn ʿAbbās that he said to him: “Whoever tells you what the punishment of the day of the overshadowing cloud was, then call him a liar.” Mujāhid said: “The punishment of the day of the overshadowing cloud is the overshadowing of punishment upon the people of Shuʿayb.” Zayd b. Aslam said regarding His, may He be exalted, statement: “O Shuʿayb, does your prayer command you that we abandon what our fathers worshipped or that we do with our wealth what we please?” (Q 11:87): Among what he forbade them was clipping dirhams.

132. Tarikh (al-Tabari) 148No grade recorded

     وَمِنَ الْحَوَادِثِ الَّتِي كَانَتْ فِي زَمَنِ شُعَيْبٍ مُلْكُ مَنُوشِهْرَ وَرَأَيْتُهُ بِخَطِّ أَبِي الْحُسَيْنِ بْنِ الْمُنَادِي "مَيُوشِهْرَ" قَدْ ضُبِطَ بِالْيَاءِ، وَهُوَ مِنْ وَلَدِ إِيرَجَ بْنِ أَفْرِيدُونَ، وَلَمَّا كَبِرَ صَارَ إِلَى جَدِّهِ أَفْرِيدُونَ فَتَوَجَّهَ. وَبُعِثَ مُوسَى عَلَيْهِ السَّلَامُ وَقَدْ مَضَى مِنْ مُلْكِ مَنُوشِهْرَ سِتُّونَ سَنَةً، فَعَاشَ فِي الْمُلْكِ سِتِّينَ [سَنَةً] أُخْرَى، ثُمَّ وَثَبَ بِهِ عَدُوٌّ فَنَفَاهُ عَنْ بَلَدِهِ اثْنَيْ عَشَرَ سَنَةً، ثُمَّ أُدِيلَ مِنْهُ مَنُوشِهْرُ فَنَفَاهُ وَعَادَ إِلَى مُلْكِهِ، فَمَلَكَهُ بَعْدَ ذَلِكَ ثَمَانِيًا وَعِشْرِينَ سَنَةً. وَكَانَ مَنُوشِهْرَ يُوصَفُ بِالْعَدْلِ وَالْإِحْسَانِ، وَهُوَ أَوَّلُ مَنْ خَنْدَقَ الْخَنَادِقَ، وَجَمَعَ آلَةَ الْحَرْبِ، وَزَادَ فِي مِهْنَةِ الْمُقَاتَلَةِ الرَّمْيَ، وَأَوَّلُ مَنْ وَضَعَ الدَّهْقَنَةَ فَجَعَلَ لِكُلِّ قَرْيَةٍ دِهْقَانًا، وَجَعَلَ أَهْلَهَا لَهُ خَوَلًا وَعَبِيدًا. وَسَارَ إِلَى بِلَادِ التُّرْكِ مُطَالِبًا بِدَمِ جَدِّهِ إِيرَجَ، فَقَتَلَ طُوخَ بْنَ أَفْرِيدُونَ فَانْصَرَفَ. وَاصْطَلَحَ هُوَ وَقُرَيْشَاتُ عَلَى أَنْ يَجْعَلَا حَدَّ مَا بَيْنَ مَمْلَكَتَيْهِمَا مُنْتَهَى رَمْيَةِ سَهْمِ رَجُلٍ مِنْ أَصْحَابِ مَنُوشِهْرَ، فَحَيْثُ مَا وَقَعَ سَهْمُهُ مِنْ مَوْضِعِ رَمْيَتِهِ تِلْكَ مِمَّا يَلِي التُّرْكَ فَهُوَ الْحَدُّ بَيْنَهُمَا. فَرَمَى ذَلِكَ فَبَلَغَتْ رَمْيَتُهُ نَهْرَ بَلْخَ، فَصَارَ حَدَّ مَا بَيْنَ التُّرْكِ وَوَلَدِ طُوخَ وَوَلَدِ إِيرَجَ. وَاشْتَقَّ مَنُوشِهْرُ مِنَ الصَّرَاةِ وَدِجْلَةَ وَنَهْرِ بَلْخَ أَنْهَارًا عِظَامًا، وَقِيلَ: إِنَّهُ هُوَ الَّذِي كَرَى الْفُرَاتَ الْأَكْبَرَ، وَأَمَرَ النَّاسَ بِحِرَاثَةِ الْأَرْضِ وَعِمَارَتِهَا. قَالُوا: وَلَمَّا مَضَى مِنْ مُلْكِ مَنُوشِهْرَ خَمْسٌ وَثَلَاثُونَ سَنَةً تَنَاوَلَتِ التُّرْكُ مِنْ أَطْرَافِ رَعِيَّتِهِ فَقَامَ خَطِيبًا فَوَبَّخَ رَعِيَّتَهُ، وَيُقَالُ: هِيَ أَوَّلُ خُطْبَةٍ سُمِعَتْ مِنْ خَطِيبٍ- وَقَالَ: إِنَّمَا النَّاسُ نَاسٌ مَا دَفَعُوا الْعَدُوَّ عَنْهُمْ، وَقَدْ نَالَتِ التُّرْكُ مِنْ أَطْرَافِكُمْ، وَلَيْسَ ذَلِكَ إِلَّا مِنْ تَرْكِكُمْ جِهَادَ عَدُوِّكُمْ، وَقِلَّةِ الْمُبَالَاةِ، وَإِنَّ اللَّهَ أَعْطَانَا هَذَا الْمُلْكَ لِيَبْلُوَنَا أَنَشْكُرُ فَيَزِيدُنَا أَمْ نَكْفُرُ فَيُعَاقِبُنَا،  فَإِذَا كَانَ غَدًا فَاحْضُرُوا. وَأَرْسَلَ إِلَى أَشْرَافِ الْأَسَاوِرَةِ فَدَعَاهُمْ وَأَدْخَلَ الرُّؤَسَاءَ، وَدَعَا مُوبِذَ مُوبِذَانَ، فَأُقْعِدَ عَلَى كُرْسِيٍّ مِمَّا يَلِي سَرِيرَهُ، ثُمَّ قَامَ عَلَى سَرِيرِهِ، فَقَامَ أَشْرَافُ أَهْلِ مَمْلَكَتِهِ، فَقَالَ: اجْلِسُوا فَإِنِّي إِنَّمَا قُمْتُ لِأُسْمِعَكُمْ كَلَامِي، فَجَلَسُوا، فَقَالَ: أَيُّهَا النَّاسُ، إِنَّمَا الْخَلْقُ لِلْخَالِقِ، وَالشُّكْرُ لِلْمُنْعِمِ،  وَالتَّسْلِيمُ لِلْقَادِرِ، وَلَا بُدَّ مِمَّا هُوَ كَائِنٌ، وَإِنَّهُ لَا أَضْعَفَ مِنْ مَخْلُوقٍ طَالِبًا كَانَ أَوْ مَطْلُوبًا، وَلَا أَقْوَى مِنْ خَالِقٍ، وَلَا أَقْدَرَ مِمَّنْ طِلْبَتُهُ فِي يَدِهِ، وَلَا أَعْجَزَ مِمَّنْ هُوَ فِي يَدِ طَالِبِهِ، وَإِنَّ التَّفَكُّرَ نُورٌ، وَالْغَفْلَةَ ظُلْمَةٌ، وَالْجَهَالَةَ ضَلَالَةٌ، وَقَدْ وَرَدَ الْأَوَّلُ وَلَا بُدَّ لِلْآخِرِ مِنَ اللُّحُوقِ بِالْأَوَّلِ، وَقَدْ مَضَتْ قَبْلَنَا أُصُولٌ نَحْنُ فُرُوعُهَا، فَمَا بَقَاءُ فَرْعٍ بَعْدَ ذَهَابِ أَصْلِهِ؟! وَإِنَّ اللَّهَ عَزَّ وَجَلَّ أَعْطَانَا هَذَا الْمُلْكَ فَلَهُ الْحَمْدُ، وَنَسْأَلُهُ إِلْهَامَ الرُّشْدِ وَالصِّدْقِ وَالْيَقِينِ، وَإِنَّ لِلْمَلِكِ عَلَى أَهْلِ مَمْلَكَتِهِ [حَقًّا، وَلِأَهْلِ مَمْلَكَتِهِ عَلَيْهِ حَقًّا، فَحَقُّ الْمَلِكِ عَلَى أَهْلِ الْمَمْلَكَةِ] أَنْ يُطِيعُوهُ وَيُنَاصِحُوهُ وَيُقَاتِلُوا عَدُوَّهُ، وَحَقُّهُمْ عَلَى الْمَلِكِ أَنْ يُعْطِيَهُمْ أَرْزَاقَهُمْ فِي أَوْقَاتِهَا؛ إِذْ لَا مُعْتَمَدَ لَهُمْ عَلَى غَيْرِهَا وَ[أَنَّهَا تِجَارَتُهُمْ، وَحَقُّ الرَّعِيَّةِ عَلَى الْمَلِكِ] أَنْ يَنْظُرَ لَهُمْ، وَيَرْفُقَ بِهِمْ، وَلَا يُحَمِّلَهُمْ مَا لَا يُطِيقُونَ، وَإِنْ أَصَابَتْهُمْ مُصِيبَةٌ تَنْقُصُ مِنْ ثِمَارِهِمْ مِنْ آفَةٍ مِنَ السَّمَاءِ أَوِ الْأَرْضِ أَنْ يُسْقِطَ عَنْهُمْ خَرَاجَ مَا نَقَصَ، وَإِنِ اجْتَاحَتْهُمْ مُصِيبَةٌ أَنْ يُعَوِّضَهُمْ مَا يُقَوِّيهِمْ عَلَى عِمَارَتِهَا، ثُمَّ يَأْخُذُ مِنْهُمْ بَعْدَ ذَلِكَ عَلَى قَدْرِ مَا لَا يُجْحِفُ بِهِمْ، وَالْجُنْدُ لِلْمَلِكِ بِمَنْزِلَةِ جَنَاحَيِ الطَّائِرِ، فَمَتَى قُصَّ مِنَ الْجَنَاحِ رِيشُهُ كَانَ ذَلِكَ نُقْصَانًا مِنْهُ، فَكَذَلِكَ الْمَلِكُ إِنَّمَا هُوَ بِجَنَاحِهِ وَرِيشِهِ. أَلَا وَإِنَّ الْمَلِكَ يَنْبَغِي أَنْ يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ: أَوَّلُهَا أَنْ يَكُونَ صَدُوقًا لَا يَكْذِبُ، وَأَنْ يَكُونَ سَخِيًّا لَا يَبْخَلُ، وَأَنْ يَمْلِكَ نَفْسَهُ عِنْدَ الْغَضَبِ، فَإِنَّهُ مُسَلَّطٌ وَيَدُهُ مَبْسُوطَةٌ، وَالْخَرَاجُ يَأْتِيهِ، فَيَنْبَغِي أَلَّا يَسْتَأْثِرَ عَنْ جُنْدِهِ وَرَعِيَّتِهِ بِمَا هُمْ أَهْلُهُ، وَأَنْ يُكْثِرَ الْعَفْوَ، فَإِنَّهُ لَا مَلِكَ أَبْقَى مِنْ مَلِكٍ فِيهِ الْعَفْوُ، وَلَا أَهْلَكَ مِنْ مَلِكٍ فِيهِ الْعُقُوبَةُ، وَلَأَنْ يُخْطِئَ فِي الْعَفْوِ فَيَعْفُوَ خَيْرٌ مِنْ أَنْ يُخْطِئَ فِي الْعُقُوبَةِ. فَيَنْبَغِي لِلْمَلِكِ أَنْ يَتَثَبَّتَ فِي الْأَمْرِ الَّذِي فِيهِ قَتْلُ النَّفْسِ [وَبَوَارُهَا]، وَإِذَا رُفِعَ إِلَيْهِ مِنْ عَامِلٍ مِنْ عُمَّالِهِ مَا يَسْتَوْجِبُ بِهِ الْعُقُوبَةَ فَلَا يَنْبَغِي لَهُ أَنْ يُحَابِيَهُ، وَلْيَجْمَعْ بَيْنَهُ وَبَيْنَ الْمُتَظَلِّمِ، فَإِنْ صَحَّ عَلَيْهِ لِلْمَظْلُومِ حَقٌّ خَرَجَ إِلَيْهِ مِنْهُ، وَإِنْ عَجَزَ عَنْهُ آدَمِيٌّ أَدَّى عَنْهُ الْمَلِكُ [وَرَدَّهُ إِلَى مَوْضِعِهِ]، وَأَخَذَهُ بِإِصْلَاحِ مَا أَفْسَدَ، فَهَذَا لَكُمْ عَلَيْنَا. أَلَا مَنْ سَفَكَ دَمًا بِغَيْرِ حَقٍّ أَوْ قَطَعَ يَدًا بِغَيْرِ حَقٍّ، فَإِنِّي لَا أَعْفُو عَنْ ذَلِكَ إِلَّا أَنْ يَعْفُوَ عَنْهُ صَاحِبُهُ، فَخُذُوا هَذَا عَنِّي. وَإِنَّ التُّرْكَ قَدْ طَمِعَتْ فِيكُمْ فَاكْفُوهَا بِمَا تَكْفُونَ أَنْفُسَكُمْ بِهِ، وَقَدْ أَمَرْتُ لَكُمْ بِالسِّلَاحِ وَالْعُدَّةِ وَأَنَا شَرِيكُكُمْ فِي الرَّأْيِ، وَإِنَّمَا لِي مِنْ هَذَا الْمُلْكِ اسْمُهُ مَعَ الطَّاعَةِ مِنْكُمْ. أَلَا وَإِنَّ الْمَلِكَ مَلِكٌ إِذَا أُطِيعَ، فَإِذَا خُولِفَ فَذَلِكَ مَمْلُوكٌ لَيْسَ بِمَلِكٍ. فَمَهْمَا بَلَغَنَا مِنَ الْخِلَافِ فَإِنَّا لَا نَقْبَلُهُ مِنَ الْمُبَلِّغِ لَهُ حَتَّى نَتَيَقَّنَهُ مِنْهُ، فَإِذَا صَحَّتْ مَعْرِفَةُ ذَلِكَ أَنْزَلْنَاهُ مَنْزِلَ الْمُخَالِفِ. أَلَا وَإِنَّ أَكْمَلَ الْأَدَاةِ عِنْدَ الْمُصِيبَاتِ الْأَخْذُ بِالصَّبْرِ وَالرَّاحَةِ إِلَى الْيَقِينِ، فَمَنْ قُتِلَ فِي مُجَاهَدَةِ الْعَدُوِّ رَجَوْتُ لَهُ الْفَوْزَ بِرِضْوَانِ اللَّهِ. وَأَفْضَلُ الْأُمُورِ التَّسْلِيمُ لِأَمْرِ اللَّهِ، وَالرَّاحَةُ إِلَى الْيَقِينِ، وَالرِّضَا بِقَضَائِهِ، أَيْنَ الْمَهْرَبُ مِمَّا هُوَ كَائِنٌ! وَإِنَّمَا يَتَقَلَّبُ فِي كَفِّ الطَّالِبِ، وَإِنَّمَا أَهْلُ هَذِهِ الدُّنْيَا سَفْرٌ لَا يَحُلُّونَ عُقَدَ الرِّحَالِ إِلَّا فِي غَيْرِهَا، وَإِنَّمَا بُلْغَتُهُمْ فِيهَا بِالْعَوَارِي، فَمَا أَحْسَنَ الشُّكْرَ لِلْمُنْعِمِ وَالتَّسْلِيمَ لِمَنِ الْقَضَاءُ لَهُ! وَمَنْ أَحَقُّ بِالتَّسْلِيمِ لِمَنْ فَوْقَهُ مِمَّنْ لَا يَجِدُ مَهْرَبًا إِلَّا إِلَيْهِ، وَلَا مُعَوَّلًا إِلَّا عَلَيْهِ! فَثِقُوا أَنَّ النَّصْرَ مِنَ اللَّهِ تَعَالَى، وَكُونُوا عَلَى ثِقَةٍ مِنْ دَرَكِ الطِّلْبَةِ إِذَا صَحَّتْ نِيَّاتُكُمْ، وَاعْلَمُوا أَنَّ هَذَا الْمُلْكَ لَا يَقُومُ إِلَّا بِالِاسْتِقَامَةِ، وَحُسْنِ الطَّاعَةِ، وَقَمْعِ الْعَدُوِّ، وَسَدِّ الثُّغُورِ، وَالْعَدْلِ لِلرَّعِيَّةِ، وَإِنْصَافِ الْمَظْلُومِ، فَشِفَاؤُكُمْ عِنْدَكُمْ، وَالدَّوَاءُ الَّذِي لَا دَاءَ فِيهِ الِاسْتِقَامَةُ، وَالْأَمْرُ بِالْخَيْرِ وَالنَّهْيُ عَنِ الشَّرِّ، وَلَا قُوَّةَ إِلَّا بِاللَّهِ. انْظُرُوا لِلرَّعِيَّةِ فَإِنَّهَا مَطْعَمُكُمْ وَمَشْرَبُكُمْ، وَمَتَى عَدَلْتُمْ فِيهَا رَغِبُوا فِي الْعِمَارَةِ، فَزَادَ ذَلِكَ فِي خَرَاجِكُمْ، وَتَبَيَّنَ فِي زِيَادَةِ أَرْزَاقِكُمْ، وَإِذَا خِفْتُمْ عَلَى الرَّعِيَّةِ زَهِدُوا فِي الْعِمَارَةِ، وَعَطَّلُوا أَكْثَرَ الْأَرْضِ، فَنَقَصَ ذَلِكَ مِنْ خَرَاجِكُمْ، وَتَبَيَّنَ فِي نَقْصِ أَرْزَاقَكُمْ، فَتَعَاهَدُوا الرَّعِيَّةَ بِالْإِنْصَافِ. هَذَا قَوْلِي وَأَمْرِي يَا مُوبِذُ مُوبِذَانَ، الْزَمْ هَذَا الْقَوْلَ وَجِدَّ فِي هَذَا الَّذِي سَمِعْتَ فِي يَوْمِكَ، أَسَمِعْتُمْ أَيُّهَا النَّاسُ! فَقَالُوا: نَعَمْ، قَدْ قُلْتَ فَأَحْسَنْتَ، وَنَحْنُ فَاعِلُونَ إِنْ شَاءَ اللَّهُ. ثُمَّ أَمَرَ بِالطَّعَامِ فَوُضِعَ فَأَكَلُوا وَشَرِبُوا، ثُمَّ خَرَجُوا وَهُمْ لَهُ شَاكِرُونَ. وَكَانَ مُلْكُهُ مِائَةً وَعِشْرِينَ سَنَةً، فَلَمَّا هَلَكَ قُرَيْشَاتُ، وَتَغَلَّبَ عَلَى مَمْلَكَةِ فَارِسَ، وَصَارَ إِلَى أَرْضِ بَابِلَ، وَأَقَامَ بِأَذْرَبِيجَانَ، وَأَكْثَرَ الْفَسَادَ فَبَقِيَ اثْنَتَيْ عَشْرَةَ سَنَةً إِلَى أَنَّ ظَهَرَ زُو. الرَّائِشُ بْنُ قَيْسِ بْنِ صَيْفِيِّ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ وَكَانَ مِنَ الْمُلُوكِ فِي هَذَا الزَّمَانِ الرَّائِشُ بْنُ قَيْسِ بْنِ صَيْفِيِّ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ، كَانَ مِنْ مُلُوكِ الْيَمَنِ بَعْدَ يَعْرُبَ بْنِ قَحْطَانَ وَإِخْوَتِهِ. وَكَانَ [مُلْكُهُ بِالْيَمَنِ أَيَّامَ] مُلْكِ [مَنُوشِهْرَ، وَإِنَّمَا سُمِّيَ] الرَّائِشَ -وَاسْمُهُ الْحَارِثُ- لِغَنِيمَةٍ غَنِمَهَا مِنْ قَوْمٍ غَزَاهُمْ فَأَدْخَلَهَا الْيَمَنَ، فَسُمِّيَ لِذَلِكَ الرَّائِشَ. وَأَنَّهُ غَزَا الْهِنْدَ فَقَتَلَ بِهَا وَسَبَى وَغَنِمَ الْأَمْوَالَ وَرَجَعَ إِلَى الْيَمَنِ، ثُمَّ سَارَ مِنْهَا عَلَى جَبَلِ طَيِّئٍ، ثُمَّ عَلَى الْأَنْبَارِ، ثُمَّ عَلَى الْمَوْصِلِ، وَأَنَّهُ وَجَّهَ مِنْهَا خَيْلَهُ وَعَلَيْهَا رَجُلٌ مِنْ أَصْحَابِهِ، يُقَالُ لَهُ: شِمْرُ بْنُ الْعَطَّافِ، فَدَخَلَ عَلَى التَّرْكِ أَرْضَ أَذْرَبِيجَانَ وَهِيَ فِي أَيْدِيهِمْ يَوْمَئِذٍ، فَقَتَلَ الْمُقَاتِلَةَ وَسَبَى الذُّرِّيَّةَ، وَزَبَرَ مَا كَانَ مِنْ مَسِيرِهِ فِي حَجَرَيْنِ، فَهُمَا مَعْرُوفَانِ بِبِلَادِ أَذْرَبِيجَانَ. وَمَلَكَ بَعْدَ الرَّائِشِ ابْنُهُ أَبْرَهَةُ، وَيُقَالُ لَهُ: ذُو مَنَارٍ. وَإِنَّمَا قِيلَ ذَلِكَ؛ لِأَنَّهُ غَزَا بِلَادَ الْمَغْرِبِ فَأَوْغَلَ فِيهَا فَخَافَ عَلَى جَيْشِهِ الضَّلَالَ عِنْدَ قُفُولِهِ، فَبَنَى الْمَنَارَ؛ لِيَهْتَدُوا بِهِ. وَهُوَ أَحَدُ الْمُلُوكِ الَّذِينَ تَوَغَّلُوا فِي الْأَرْضِ، وَكَانَ لَهُ وَلَدٌ يُقَالُ لَهُ: "الْعَبْدُ" فَبَعَثَهُ إِلَى نَاحِيَةٍ مِنْ أَقَاصِي بِلَادِ الْمَغْرِبِ، فَغَنِمَ وَأَصَابَ مَالًا، وَقَدِمَ عَلَيْهِ بِسَبْيٍ لَهُمْ خُلُقٌ مُنْكَرَةٌ. فَذُعِرَ النَّاسُ مِنْهُمْ، فَسَمَّوْهُ ذَا الْأَذْعَارِ. وَيُقَالُ: إِنَّ مُلُوكَ الْيَمَنِ كَانُوا عُمَّالًا لِمُلُوكِ الْفُرْسِ بِهَا، وَمِنْ قَبْلِهِمْ كَانَتْ وِلَايَتُهُمْ بِهَا.

     ✧ Among the events that occurred in the time of Shuʿayb: The reign of Manūshihr I saw it in the handwriting of Abū al-Ḥusayn b. al-Munādī as "Mayūshihr," vocalized with a yāʾ. He was of the progeny of Īraj b. Afrīdūn. When he grew up, he went to his grandfather Afrīdūn and was crowned. Moses ﷺ was sent when sixty years of Manūshihr's reign had passed, and he lived in kingship for another sixty years. Then an enemy rose against him and exiled him from his land for twelve years. Then Manūshihr gained the upper hand over him, expelled him, and returned to his kingdom, ruling it thereafter for twenty-eight years. Manūshihr was described as just and benevolent. He was the first to dig trenches, assemble implements of war, and add archery to the training of warriors. He was the first to establish the village-headman system, appointing a headman for each village and making its inhabitants his servants and slaves. He marched to the lands of the Turks seeking vengeance for the blood of his grandfather Īraj. He killed Ṭūkh b. Afrīdūn and then withdrew. He and Qurayshāt made peace on the condition that they set the boundary between their two kingdoms at the furthest point reached by an arrow shot by a man from Manūshihr's companions. Wherever his arrow fell from that shooting position, on the side toward the Turks, that would be the boundary between them. He shot, and his shot reached the river of Balkh, so it became the boundary between the Turks, the descendants of Ṭūkh, and the descendants of Īraj. Manūshihr dug great canals from the Ṣarāh, the Tigris, and the river of Balkh. It is said that he was the one who excavated the great Euphrates and commanded the people to till and cultivate the land. They said: When thirty-five years of Manūshihr's reign had passed, the Turks encroached upon the outskirts of his subjects. He stood as an orator and rebuked his subjects. It is said this was the first oration heard from an orator. He said: "People are only truly people as long as they repel the enemy from themselves. The Turks have reached your outskirts, and that is only because you have abandoned fighting your enemy and shown little concern. God gave us this kingdom to test us—will we be grateful so He increases us, or will we be ungrateful so He punishes us? Tomorrow, be present." He sent for the nobles of the cavalry and summoned them, admitting the leaders. He called the chief mōbadh of the mōbadhs, who was seated on a chair next to his throne. Then he stood on his throne, and the nobles of his kingdom stood. He said: "Sit, for I have stood only to make you hear my words." So they sat. Then he said: "O people, creation belongs to the Creator, gratitude to the Benefactor, and submission to the Omnipotent. What is to be is inevitable. There is nothing weaker than a creature, whether seeking or sought, and nothing stronger than the Creator. None is more capable than He in whose hand the sought lies, and none more helpless than he who is in the hand of his seeker. Reflection is light, heedlessness is darkness, and ignorance is misguidance. The first has arrived, and the last must inevitably join the first. Before us, roots have passed away of which we are branches—how can a branch remain after its root is gone? God, Mighty and Majestic, has given us this kingdom, so to Him be praise. We ask Him to inspire rectitude, truthfulness, and certainty. The king has a right over the people of his kingdom, and the people of his kingdom have a right over him. The king's right over the people of the kingdom is that they obey him, advise him sincerely, and fight his enemy. Their right over the king is that he give them their stipends at their proper times, since they have no reliance on anything else, and these are their livelihood. The subjects' right over the king is that he look after them, treat them kindly, and not burden them beyond their capacity. If a calamity befalls them that diminishes their fruits through an affliction from heaven or earth, he should remit the land tax for what was diminished. And if a disaster destroys them, he should compensate them with what strengthens them to rebuild, then afterward take from them only to the extent that does not harm them. The army is to the king like the two wings of a bird: whenever feathers are clipped from a wing, that is a deficiency in it. So too the king exists only by his wing and his feathers. Indeed, the king ought to have three qualities: first, to be truthful and not lie; to be generous and not stingy; and to control himself in anger, since he has authority and an outstretched hand, and the land tax comes to him. He should not keep for himself, to the exclusion of his army and subjects, what they deserve. He should be frequent in pardoning, for no king lasts longer than one in whom there is pardon, and none perishes faster than one in whom there is punishment. To err in pardoning and forgive is better than to err in punishing. The king should be deliberate in any matter involving the taking of life and its destruction. If a report comes to him about one of his officials that warrants his punishment, he should not show favoritism. He should bring the official face to face with the complainant. If the wronged person's right is established against him, it should be taken from him and given to the wronged. If the official is unable to pay, the king should pay on his behalf and restore him to his position, then require him to rectify what he has corrupted. This is our duty to you. Indeed, whoever sheds blood unjustly or cuts off a hand unjustly, I will not pardon that unless the injured party pardons him. Take this from me. The Turks have become greedy for you, so repel them as you would defend yourselves. I have ordered weapons and equipment for you, and I am your partner in counsel. All I have of this kingdom is its name together with your obedience. Indeed, a king is a king when he is obeyed. If he is opposed, then he is a subject, not a king. Whatever opposition reaches us, we will not accept it from the one who reports it until we verify it from him. If it is confirmed, we will treat him as an opponent. Indeed, the most complete equipment in times of calamity is to adopt patience and find rest in certainty. Whoever is killed fighting the enemy, I hope for him the attainment of God's good pleasure. The best of matters is submission to God's command, rest in certainty, and contentment with His decree. Where is escape from what is to be? One merely turns about in the palm of the seeker. The people of this world are travelers who do not loosen the saddle straps except in another abode. Their provisions here are only borrowed goods. How excellent is gratitude to the Benefactor and submission to Him to whom judgment belongs! Who is more worthy of submission to the One above him than he who finds no escape except to Him and no reliance except upon Him! So be confident that victory is from God Almighty. Be assured of attaining what you seek if your intentions are sound. Know that this kingdom stands only through uprightness, good obedience, repelling the enemy, securing the frontiers, justice for the subjects, and fairness to the wronged. Your cure is with you, and the remedy in which there is no disease is uprightness, commanding good, and forbidding evil. There is no strength except through God. Look after the subjects, for they are your food and drink. When you are just to them, they desire cultivation, and that increases your land tax and shows in the increase of your stipends. When you oppress the subjects, they lose interest in cultivation and leave most of the land idle, and that diminishes your land tax and shows in the decrease of your stipends. So tend to the subjects with fairness. This is my saying and my command, O chief mōbadh. Cling to this saying and strive in what you have heard this day. Have you heard, O people?" They said: "Yes. You have spoken well, and we will do it, God willing." Then he ordered food to be placed, and they ate and drank. Then they departed, grateful to him. His reign lasted one hundred and twenty years. When he died, Qurayshāt seized control of the kingdom of Persia and went to the land of Babel, then resided in Azerbaijan and spread much corruption. He remained twelve years until Ẓū appeared. Al-Rāʾish b. Qays b. Ṣayfī b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān, who was among the kings at that time Al-Rāʾish b. Qays b. Ṣayfī b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān was one of the kings of Yemen after Yaʿrub b. Qaḥṭān and his brothers. His reign in Yemen was during the reign of Manūshihr. He was called al-Rāʾish—his name being al-Ḥārith—because of booty he seized from a people he raided and brought into Yemen; thus he was named al-Rāʾish. He raided India, killing, taking captives, and seizing wealth, then returned to Yemen. Then he marched from there to the mountain of Ṭayyiʾ, then to al-Anbār, then to al-Mawṣil. He dispatched his cavalry from there under a man of his companions named Shimr b. al-ʿAṭṭāf, who entered the Turks' land of Azerbaijan, which was then in their hands. He killed the fighting men, took the offspring captive, and recorded an account of his expedition on two stones; they are well known in the land of Azerbaijan. After al-Rāʾish, his son Abrahah ruled; he was called Dhū Manār. He was called that because he raided the lands of the west and penetrated deep into them, fearing that his army would lose its way when returning. So he built lighthouses for them to be guided by. He was one of the kings who penetrated deep into the earth. He had a son called "al-ʿAbd," whom he sent to a region of the farthest lands of the west. He gained booty and acquired wealth, and came to him with captives of repulsive appearance. People were terrified of them, so they called him Dhū al-Adhʿār. It is said that the kings of Yemen were agents of the kings of Persia there, and before them, their authority had been there.

133. Tarikh (al-Tabari) 149No grade recorded

     وَعَنْ وَهْبِ بْنِ مُنَبِّهٍ أَنَّ شُعَيْبًا عَلَيْهِ السَّلَامُ مَاتَ بِمَكَّةَ وَمَنْ مَعَهُ مِنَ الْمُؤْمِنِينَ، وَقُبُورُهُمْ غَرْبِيَّ الْكَعْبَةِ بَيْنَ دَارِ النَّدْوَةِ وَدَارِ بَنِي سَهْمٍ. قَالَ أَبُو الْمُنْذِرِ: ثُمَّ إِنَّ شُعَيْبًا زَوَّجَ مُوسَى ابْنَتَهُ، ثُمَّ خَرَجَ إِلَى مَكَّةَ فَتُوُفِّيَ بِهَا، وَأَوْصَى إِلَى مُوسَى، وَكَانَ عُمُرُهُ كُلُّهُ مِائَةً وَأَرْبَعِينَ سَنَةً، وَدُفِنَ فِي الْمَسْجِدِ الْحَرَامِ حِيَالَ الْحَجَرِ الْأَسْوَدِ.

     ✧ On the authority of Wahb b. Munabbih: Shuʿayb ﷺ died in Makkah along with those believers who were with him, and their graves are west of the Kaʿbah, between Dār al-Nadwah and Dār Banī Sahm. Abū al-Mundhir said: Then Shuʿayb gave his daughter in marriage to Mūsā, then he went out to Makkah and died there. He bequeathed to Mūsā. His entire lifespan was one hundred and forty years, and he was buried in the Sacred Mosque, opposite the Black Stone.

134. Tarikh (al-Tabari) 150No grade recorded

     قَالَ اللَّهُ تَعَالَى فِي سُورَةِ الْأَعْرَافِ بَعْدَ قِصَّةِ قَوْمِ لُوطٍ: وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ وَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ وَإِنْ كَانَ طَائِفَةٌ مِنْكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَمْ يُؤْمِنُوا فَاصْبِرُوا حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَهُوَ خَيْرُ الْحَاكِمِينَ قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لَنُخْرِجَنَّكَ يَاشُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَارِهِينَ قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهِ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إِلا أَنْ يَشَاءَ اللَّهِ رَبُّنَا وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا عَلَى اللَّهِ تَوَكَّلْنَا رَبُّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ وَقَالَ الْمَلأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ فَتَوَلَّى عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالاتِ رَبِّي وَنَصَحْتُ لَكُمْ فَكَيْفَ آسَى عَلَى قَوْمِ كَافِرِينَ [ الْأَعْرَافِ: 85 - 93 ]. وَقَالَ فِي سُورَةِ هُودٍ بَعْدَ قِصَّةِ قَوْمِ لُوطٍ أَيْضًا: وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ وَلَا تَنْقُصُوا الْمِكْيَالَ وَالْمِيزَانَ إِنِّي أَرَاكُمْ بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُحِيطٍ وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ قَالُوا يَاشُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ قَالَ يَاقَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ وَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدٍ وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ قَالُوا يَاشُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ قَالَ يَاقَوْمِ أَرَهْطِي أَعَزُّ عَلَيْكُمْ مِنَ اللَّهِ وَاتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا إِنَّ رَبِّي بِمَا تَعْمَلُونَ مُحِيطٌ وَيَا قَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ سَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ كَأَنْ لَمْ يَغْنَوْا فِيهَا أَلَا بُعْدًا لِمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ [ هُودٍ: 84 - 95 ]. وَقَالَ فِي الْحِجْرِ بَعْدَ قِصَّةِ قَوْمِ لُوطٍ أَيْضًا: وَإِنْ كَانَ أَصْحَابُ الْأَيْكَةِ لَظَالِمِينَ فَانْتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُبِينٍ [ الْحِجْرِ: 78 - 79 ]. وَقَالَ تَعَالَى فِي الشُّعَرَاءِ بَعْدَ قِصَّتِهِمْ: كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ [ الشُّعَرَاءِ: 176 - 191 ].

     ✧ God, exalted be He, said in Sūrat al-Aʿrāf after the story of the people of Lūṭ: “And to Madyan [We sent] their brother Shuʿayb. He said, ‘O my people, worship God; you have no deity other than Him. There has come to you a clear proof from your Lord. So fulfill the measure and the balance, and do not deprive people of their due, and do not cause corruption in the land after its reformation. That is better for you, if you are believers. And do not sit on every path, threatening and averting from the way of God those who believe in Him, seeking to make it crooked. And remember when you were few and He multiplied you. And observe how was the end of the corrupters. And if there should be a group among you who have believed in that with which I was sent, and a group that have not believed, then be patient until God judges between us. And He is the best of judges.’” Said the notables who were arrogant among his people, “We will surely expel you, O Shuʿayb, and those who have believed with you from our town, or you must return to our religion.” He said, “Even if we were unwilling? We would have fabricated against God a lie if we returned to your religion after God has saved us from it. And it is not for us to return to it except that God, our Lord, should will. Our Lord has encompassed all things in knowledge. Upon God we have relied. Our Lord, decide between us and our people in truth, and You are the best of those who decide.” And the notables who disbelieved among his people said, “If you follow Shuʿayb, you will then indeed be losers.” So the earthquake seized them, and they became within their home [corpses] fallen prone—those who denied Shuʿayb, as though they had never prospered therein. Those who denied Shuʿayb—it was they who were the losers. So he turned away from them and said, “O my people, I have certainly conveyed to you the messages of my Lord and advised you. So how could I grieve for a disbelieving people?” [al-Aʿrāf: 85–93]. He said in Sūrat Hūd, also after the story of the people of Lūṭ: “And to Madyan [We sent] their brother Shuʿayb. He said, ‘O my people, worship God; you have no deity other than Him. And do not diminish the measure and the balance. Indeed, I see you in prosperity, and indeed I fear for you the punishment of an encompassing Day. And O my people, fulfill the measure and the balance with justice, and do not deprive people of their due, and do not commit abuse in the land, spreading corruption. What remains with God is better for you, if you are believers. And I am not over you a guardian.’ They said, ‘O Shuʿayb, does your prayer command you that we should leave what our fathers worship, or that we should refrain from doing with our wealth what we please? Indeed, you are the forbearing, the right-minded!’ He said, ‘O my people, have you considered: if I am upon clear evidence from my Lord, and He has provided me with a good provision from Him? I do not intend to differ from you in that which I forbid you. I only intend reform as much as I am able. And my success is not but through God. Upon Him I have relied, and to Him I turn. And O my people, let not [your] dissension from me cause you to be struck by the like of what struck the people of Nūḥ or the people of Hūd or the people of Ṣāliḥ. And the people of Lūṭ are not far from you. And ask forgiveness of your Lord, then turn to Him. Indeed, my Lord is Merciful and Affectionate.’ They said, ‘O Shuʿayb, we do not understand much of what you say, and indeed we see you among us as weak. And were it not for your clan, we would have stoned you. And you are not to us one of might.’ He said, ‘O my people, is my clan mightier to you than God? And you have taken Him behind your backs. Indeed, my Lord encompasses what you do. And O my people, work according to your position; indeed, I am working. You will know to whom will come a punishment that will disgrace him, and who is a liar. And watch; indeed, I am with you a watcher.’ And when Our command came, We saved Shuʿayb and those who believed with him by a mercy from Us. And the wrongdoers were seized by the shout, and they became within their homes [corpses] fallen prone, as though they had never prospered therein. Unquestionably, away with Madyan, as Thamūd was taken away” [Hūd: 84–95]. He said in al-Ḥijr, also after the story of the people of Lūṭ: “And indeed the companions of the thicket were wrongdoers. So We took retribution from them. And indeed, both [cities] are on a clear highway” [al-Ḥijr: 78–79]. He, exalted be He, said in al-Shuʿarāʾ after their story: “The companions of the thicket denied the messengers, when Shuʿayb said to them, ‘Will you not fear God? Indeed, I am to you a trustworthy messenger. So fear God and obey me. And I do not ask you for it any reward. My reward is only upon the Lord of the worlds. Fulfill the measure and do not be of those who cause loss. And weigh with the straight balance. And do not deprive people of their due, and do not commit abuse in the land, spreading corruption. And fear Him who created you and the former generations.’ They said, ‘You are only one of the bewitched. And you are nothing but a human being like us. And indeed, we think you are among the liars. So cause fragments of the sky to fall upon us, if you are among the truthful.’ He said, ‘My Lord is most knowing of what you do.’ So they denied him, and the punishment of the day of the overshadowing cloud seized them. Indeed, it was the punishment of a tremendous day. Indeed in that is a sign, and most of them were not believers. And indeed, your Lord—He is the Mighty, the Merciful” [al-Shuʿarāʾ: 176–191].

135. Tarikh (al-Tabari) 113No grade recorded

     مُلَخَّصُ قِصَّةِ إِبْرَاهِيمَ الْخَلِيلِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ هُوَ نَبِيُّ اللَّهِ - سُبْحَانَهُ - إِبْرَاهِيمُ بْنُ تَارِخَ بْنِ نَاحُورَ بْنِ سَارُوغَ بْنِ أَرْغُو بْنِ فَالَغَ بْنِ غَابِرِ بْنِ شَالَخَ بْنِ قَيْنَانَ بْنِ أَرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحٍ عَلَيْهِمَا السَّلَامُ. وُلِدَ عَلَيْهِ السَّلَامُ فِي زَمَنِ النَّمْرُودِ بْنِ كَنْعَانَ وَكَانَ الْمُنَجِّمُونَ قَدْ أَخْبَرُوهُ أَنَّ ثَمَّةَ غُلَامًا سَيُولَدُ فِي سَنَةِ كَذَا وَكَذَا يُخَالِفُ دِينَكَ وَيَكْسِرُ آلِهَتَكَ الَّتِي تُعْبَدُ فَأَمَرَ بِقَتْلِ كُلِّ وَلَدٍ يُولَدُ مُنْذُ هَذَا التَّارِيخِ إِلَّا أَنَّ أُمَّ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ لَمْ يَكْشِفْ عَنْ حَمْلِهَا وَخَرَجَتْ بِهِ إِلَى مَغَارَةٍ وَوَلَدَتْهُ فِيهَا وَخَبَّأَتْ أَمْرَهُ إِلَى أَنْ شَبَّ قَلِيلًا، فَلَمَّا خَرَجَ بَعْدَ ذَلِكَ تَفَكَّرَ عَلَيْهِ السَّلَامُ فِي الْخَلْقِ وَمَا عَلَيْهِ قَوْمُهُ وَقَالَ إِنَّهُ لَا بُدَّ لِهَذَا الْعَالَمِ مِنْ خَالِقٍ فَلَمَّا رَأَى الْكَوْكَبَ وَقَدْ أَفَلَ وَالْقَمَرَ الْبَازِغَ وَقَدْ أَفَلَ وَالشَّمْسَ بِضِيَائِهَا وَكَبُرَ حَجْمُهَا وَقَدْ أَفْلَتَ قَالَ لَا أُحِبُّ الْآفِلِينَ، وَعَلِمَ أَنَّ الْهُدَى مِنَ اللَّهِ سُبْحَانَهُ وَبَرِئَ مِنْ دِينِ قَوْمِهِ. وَكَانَ قَوْمُ إِبْرَاهِيمَ مِنَ الصَّابِئَةِ يَعْبُدُونَ الْكَوَاكِبَ السَّيَّارَةَ وَكَانُوا يَتَوَصَّلُونَ إِلَيْهَا بِعِبَادَةِ الْأَصْنَامِ وَيَعْتَقِدُونَ أَنَّ هَذِهِ الْكَوَاكِبَ هِيَ الَّتِي تُسَيِّرُ الْعَالَمَ. وَقَدْ كَانَ أَبُو إِبْرَاهِيمَ آزَرُ صَانِعًا لِلْأَصْنَامِ وَكَانَ يُعْطِيهَا لِإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ لِيَبِيعَهَا فَكَانَ يَسْخَرُ مِنْهَا وَيُدْنِيهَا إِلَى الْبَحْرِ، وَيَقُولُ لَهَا اشْرَبِي اسْتِهْزَاءً بِهَا وَقَدْ فَشَا خَبَرُهُ فِي النَّاسِ وَكَانَ قَدْ أَخْلَصَ النُّصْحَ لِأَبِيهِ أَلَّا يَتَّخِذَ الْأَصْنَامَ آلِهَةً فَهِيَ لَا تَنْفَعُ وَلَا تَضُرُّ. وَقَدْ نَاظَرَ قَوْمَهُ عَلَيْهَا وَأَقَامَ عَلَيْهِمُ الْحُجَّةَ بِأَنَّهَا لَا تَنْفَعُ وَلَا تَضُرُّ فَلَمَّا أَصَرُّوا وَعَانَدُوا، قَالَ لَأَكِيدَنَّ أَصْنَامَكُمْ وَاتَّفَقَ أَنْ كَانَ لَهُمْ يَوْمُ عِيدٍ يَخْرُجُونَ فِيهِ عَنْ دِيَارِهِمْ وَمَعَابِدِهِمْ فَتَخَلَّفَ إِبْرَاهِيمُ مُتَحَجِّجًا بِالْمَرَضِ فَكَسَّرَ أَصْنَامَهُمْ جَمِيعًا إِلَّا أَكْبَرَ صَنَمٍ فِيهِمْ فَقَدْ وَضَعَ الْفَأْسَ مَعْصُوبَةً بِيَدَيْهِ فَلَمَّا رَجَعُوا وَرَأَوْا مَا حَلَّ بِآلِهَتِهِمْ وَسَأَلُوا مَنْ فَعَلَ هَذَا بِهَا قَالُوا الَّذِينَ كَانُوا قَدْ سَمِعُوا مَقَالَةَ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تَوَلَّوْا مُدَبِّرِينَ إِنَّا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ فَلَمَّا أَتَوْا بِهِ وَسَأَلُوهُ عَنْ فِعْلِهِ قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا إِمْعَانًا فِي إِقَامَةِ الْحُجَّةِ عَلَيْهِ لَعَلَّهُمْ يُبْصِرُونَ مَا هُمْ عَلَيْهِ مِنَ الضَّلَالِ وَزِيَادَةٌ فِي إِقَامَةِ الْحُجَّةِ عَلَيْهِمْ قَالَ فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ فَلَمَّا عَلِمُوا الْحَقَّ وَأَنَّهَا لَا تَنْفَعُ وَلَا تَضُرُّ وَأُقِيمَتِ الْحُجَّةُ نُكِسُوا عَلَى رُؤُوسِهِمْ وَرَكِبُوهَا وَعَانَدُوا وَتَبَجَّحُوا بِأَنْ طَلَبُوا نَصْرَ الْآلِهَةِ الَّتِي عَجَزَتْ عَنِ النُّطْقِ وَالدَّفْعِ عَنْ نَفْسِهَا. وَقَدْ أَجْمَعُوا أَمْرَهُمْ عَلَى حَرْقِهِ بِالنَّارِ وَجَمَعُوا لَهُ الْحَطَبَ وَأَخَذُوا أُهْبَتَهُمْ عَلَى فِعْلَتِهِمْ وَأَرَادُوا بِهِ كَيْدًا فَجَعَلَهُمُ اللَّهُ سُبْحَانَهُ الْأَخْسَرِينَ، فَلَمَّا جِيءَ بِإِبْرَاهِيمَ وَأُلْقِيَ فِي النَّارِ قَالُوا إِنَّ كُلَّ الْكَائِنَاتِ طَلَبَتِ الدَّفْعَ وَالذَّبَّ عَنْ إِبْرَاهِيمَ إِلَّا الْوَزَغَ، فَقَدْ كَانَ يَنْفُخُ فِي النَّارِ، وَقَدْ قَالَ اللَّهُ لَهُمْ إِنْ جَعَلَ إِبْرَاهِيمُ حَاجَتَهُ لَكُمْ فَأَجِيبُوهُ، وَأَرْسَلَ إِلَيْهِ جِبْرِيلَ عَلَيْهِ السَّلَامُ فِيمَا قِيلَ وَقَالَ هَلْ لَكَ حَاجَةٌ فَرَدَّ عَلَيْهِ إِلَّا كَانَ إِلَيْكَ فَلَا، ثُمَّ قَالَ حَسْبِيَ اللَّهُ وَنِعْمَ الْوَكِيلُ، وَهُنَا صَدَرَ الْأَمْرُ مِنَ الرَّبِّ الْجَلِيلِ أَنْ يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ، وَظَلَّ فِيهَا إِبْرَاهِيمُ مُنَعَّمًا لَا يَمَسُّهُ السُّوءُ يَأْتِيهِ رِزْقُهُ أَيَّامًا حَتَّى خَبَتِ النَّارُ وَخَرَجَ وَلَمْ يُمَسَّ بِسُوءٍ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. وَكَفَّ اللَّهُ عَنْهُ النَّمْرُودَ وَآمَنَ مَعَهُ عَدَدٌ مِنْ قَوْمِهِ، مِنْهُمُ ابْنُ أَخِيهِ لُوطٌ عَلَيْهِ السَّلَامُ، وَقَدْ قِيلَ إِنَّ النَّمْرُودَ نَاظَرَهُ الْمُنَاظَرَةَ الَّتِي جَاءَ ذِكْرُهَا فِي كِتَابِ اللَّهِ حِينَمَا خَرَجَ مِنَ النَّارِ وَكَانَ أَوَّلَ مَرَّةٍ يَلْتَقِي إِبْرَاهِيمُ فَسَأَلَهُ عَنْ رَبِّ الْعَالَمِينَ فَقَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ فَزَعَمَ الطَّاغُوتُ أَنَّهُ يُحْيِي وَيُمِيتُ فَقَالَ لَمْ يُجَادِلْهُ إِبْرَاهِيمُ فِي هَذِهِ الْإِجَابَةِ الْفَاسِدَةِ وَإِنَّمَا قَالَ إِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ حِينَئِذٍ، وَعَزَمَ عَلَى الْبَحْثِ عَنْ إِلَهِ إِبْرَاهِيمَ فَصَنَعَ صَرْحًا لِيَطَّلِعَ عَلَيْهِ بِعَقْلِهِ السَّقِيمِ لِيَرَى رَبَّ الْعَالَمِينَ، وَقِيلَ إِنَّهُ طَارَ فِي السَّمَاءِ مِنْ خِلَالِ تَابُوتٍ تَحْمِلُهُ النُّسُورُ وَارْتَفَعَ حَتَّى رَأَى الْأَرْضَ وَوَقَعَ فِي ظُلْمَةِ الْفَلَكِ. هَذَا وَقَدْ فَارَقَ إِبْرَاهِيمُ قَوْمَهُ وَخَرَجَ مُهَاجِرًا إِلَى اللَّهِ سُبْحَانَهُ فِي أَرْضِهِ الْوَاسِعَةِ هُوَ وَزَوْجَتُهُ وَابْنُ أَخِيهِ لُوطٌ وَبَعْضُ الْمُؤْمِنِينَ مَعَهُ وَذَهَبَ إِلَى حَرَّانَ ثُمَّ إِلَى بَيْتِ الْمَقْدِسِ وَقَدْ وَقَعَ جُوعٌ وَقَحْطٌ فِيهَا فَخَرَجَ إِلَى مِصْرَ وَفِيهَا أَرَادَ جَبَّارُهَا أَنْ يَتَنَاوَلَ سَارَةَ زَوْجَةَ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ وَلَمَّا سُئِلَ عَنْهَا إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ قَالَ هِيَ أُخْتِي فَلَمَّا ذَهَبُوا بِهَا إِلَى هَذَا الْجَبَّارِ وَأَرَادَ بِهَا سُوءًا دَعَتِ اللَّهَ سُبْحَانَهُ فَأُخِذَ ثُمَّ طَلَبَ الْعَفْوَ فَأُرْسِلَ ثُمَّ لَمَّا أَرَادَ أَنْ يَعُودَ أُخِذَ حَتَّى تَرَكَهَا وَقَالَ إِنَّمَا جِئْتُونِي بِشَيْطَانَةٍ وَأَخْدَمَهَا هَاجَرَ، فَرَجَعَتْ إِلَى إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ سَالِمَةً غَانِمَةً لَا بَأْسَ عَلَيْهَا فَضْلٌ مِنَ اللَّهِ وَنِعْمَةٌ. ثُمَّ خَرَجَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ مِنْ مِصْرَ قَافِلًا إِلَى بَيْتِ الْمَقْدِسِ وَهُنَاكَ بَعْدَ عَشْرِ سِنِينَ وَهَبَتْ سَارَةُ لَهُ هَاجَرَ فَحَمِلَتْ مِنْهُ بِإِسْمَاعِيلَ عَلَيْهِ السَّلَامُ ثُمَّ بُشِّرَ بَعْدَ إِسْمَاعِيلَ عَلَيْهِ السَّلَامُ بِنَبِيِّ اللَّهِ إِسْحَاقَ مِنْ سَارَةَ، إِلَّا أَنَّ سَارَةَ قَدْ وَقَعَ فِي نَفْسِهَا الْغَيْرَةُ مِنْ هَاجَرَ بَعْدَ حَمْلِهَا بِإِسْمَاعِيلَ فَطَلَبَتْ مِنْ زَوْجِهَا أَنْ يُغَيِّبَ هَاجَرَ عَنْهَا فَخَرَجَ بِهَا إِلَى فَارَانَ حَيْثُ مَكَّةَ بِأَمْرٍ مِنَ اللَّهِ سُبْحَانَهُ، فِي وَادٍ غَيْرِ ذِي زَرْعٍ وَقَدْ كَانَ مِنْ شَأْنِهِمْ مَا قَصَّهُ الْقُرْآنُ، وَقَدْ فَتَحَ اللَّهُ سُبْحَانَهُ عَلَيْهِمْ زَمْزَمَ بَعْدَ جُهْدٍ جَهِيدٍ اخْتَبَرَ فِيهِ صَبْرَ هَاجَرَ وَثِقَتَهَا بِاللَّهِ وَشَبَّ إِسْمَاعِيلُ فَتًى وَقَدْ نَزَلَتْ إِلَى جِوَارِهَا بِإِذْنِهَا قَبِيلَةُ جُرْهُمٍ وَمِنْهُمْ تَزَوَّجَ إِسْمَاعِيلُ عَلَيْهِ السَّلَامُ بَعْدَ ذَلِكَ، وَلَمَّا بَلَغَ إِسْمَاعِيلُ السَّعْيَ مَعَ أَبِيهِ عَلَيْهِمَا السَّلَامُ جَاءَهُ الْوَحْيُ مَنَامًا أَنْ يَذْبَحَ وَلَدَهُ إِسْمَاعِيلَ، وَقَدِ اخْتَلَفَ بَعْضُ أَهْلِ الْعِلْمِ فِي الذَّبِيحِ هَلْ هُوَ إِسْمَاعِيلُ أَمْ إِبْرَاهِيمُ، وَقَدْ رَجَّحَ أَكْثَرُهُمْ أَنَّ الذَّبِيحَ هُوَ إِسْمَاعِيلُ وَقَدْ فَدَاهُ اللَّهُ بِذِبْحٍ عَظِيمٍ، وَقَدْ بُشِّرَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبُ نَبِيًّا مِنَ الصَّالِحِينَ، ثُمَّ جَاءَ الْأَمْرُ مِنَ اللَّهِ سُبْحَانَهُ لِإِبْرَاهِيمَ وَوَلَدِهِ إِسْمَاعِيلَ بِرَفْعِ قَوَاعِدِ بَيْتِ اللَّهِ الْحَرَامِ وَالَّذِي كَانَ قَدْ أَخْفَى مَعَالِمَهُ الطُّوفَانُ، فَقَامَا بِهِ أَفْضَلَ قِيَامٍ عَلَى مَا وَصَفَتْ لَهُ مَلَائِكَةُ الرَّحْمَنِ وَنَزَلَ جِبْرِيلُ فَعَلَّمَهُ مَنَاسِكَ الْحَجِّ وَأَمَرَهُ أَنْ يُؤَذِّنَ فِي النَّاسِ يَأْتُونَهُ عَلَى كُلِّ ضَامِرٍ وَمِنْ كُلِّ فَجٍّ عَمِيقٍ. وَقَدْ تَوَفَّى اللَّهُ سُبْحَانَهُ إِبْرَاهِيمَ، قِيلَ وَقَدْ بَلَغَ مِنَ الْعُمْرِ مِائَتَيْ عَامٍ وَكَانَ قَدِ اخْتَتَنَ وَهُوَ ابْنُ ثَمَانِينَ، وَقِيلَ مِائَةً وَعِشْرِينَ بِالْقَدُومِ، وَقِيلَ هِيَ الْآلَةُ، وَقِيلَ اسْمُ قَرْيَةٍ. وَلَمْ يَمُتْ حَتَّى اتَّخَذَهُ اللَّهُ خَلِيلًا وَأَرَاهُ كَيْفَ يُحْيِي الْمَوْتَى فِي قِصَّةِ الطَّيْرِ، وَهُوَ أَحَدُ أُولِي الْعَزْمِ مِنَ الرُّسُلِ الْخَمْسَةِ وَأَبُو الرُّسُلِ وَالْأَنْبِيَاءِ مِنْ بَعْدِهِ.

     ✧ Summary of the story of Ibrāhīm al-Khalīl (peace and blessings be upon him) He is the Prophet of Allah—glorified be He—Ibrāhīm b. Tārikh b. Nāḥūr b. Sārūgh b. Arghū b. Fāligh b. Ghābir b. Shālakh b. Qaynān b. Arfakhshadh b. Sām b. Nūḥ (peace be upon them both). He ﷺ was born in the time of al-Namrūd b. Kanʿān. The astrologers had informed him that a boy would be born in such-and-such a year who would oppose his religion and break the idols that were worshipped. So he ordered the killing of every child born from that date onward. However, the mother of Ibrāhīm ﷺ did not disclose her pregnancy; she went out with him to a cave and gave birth to him there, and she concealed his matter until he had grown a little. When he came out after that, he ﷺ reflected on creation and on what his people were upon. He said that this world must have a creator. When he saw the star after it had set, and the rising moon after it had set, and the sun with its light and great size after it had set, he said, "I do not love those that set." He knew that guidance is from Allah, glorified be He, and he disassociated himself from the religion of his people. The people of Ibrāhīm were among the Sabians: they worshipped the wandering stars, and they approached them through the worship of idols, believing that these stars were what directed the world. The father of Ibrāhīm, Āzar, was a maker of idols, and he used to give them to Ibrāhīm ﷺ to sell. Ibrāhīm used to mock them and bring them near the sea, saying to them, "Drink," in mockery of them. His affair spread among the people. He had given sincere counsel to his father not to take idols as gods, for they neither benefit nor harm. He debated his people about them and established the proof against them that they neither benefit nor harm. When they persisted and were obstinate, he said, "I will surely plot against your idols." It happened that they had a festival day on which they went out from their dwellings and temples. Ibrāhīm stayed behind, pretending illness, and he smashed all their idols except the largest of them; he placed the axe bound to its hands. When they returned and saw what had befallen their gods, they asked who had done this to them. Those who had heard the statement of Ibrāhīm ﷺ —"I will surely plot against your idols after you have turned away"—said, "We heard a young man mentioning them, called Ibrāhīm." When they brought him and asked him about his deed, he said, "Rather, their largest one did it," to press the proof against them, that perhaps they might perceive the misguidance they were upon, and to further establish the proof against them. He said, "Ask them, if they can speak." When they knew the truth, that they neither benefit nor harm, and the proof was established, they were turned on their heads and persisted in obstinacy, boasting by seeking the aid of gods that were incapable of speaking or defending themselves. They resolved their affair upon burning him with fire. They gathered firewood for him and prepared themselves for their deed. They intended a plot against him, but Allah, glorified be He, made them the greatest losers. When Ibrāhīm was brought and cast into the fire, they said that all creatures sought to defend and protect Ibrāhīm except the gecko, for it was blowing on the fire. Allah said to them: if Ibrāhīm makes his need to you, then answer him. He sent Jibrīl ﷺ to him, as it is said, and he said, "Do you have a need?" He replied, "As for you, no." Then he said, "Allah is sufficient for me, and He is the best disposer of affairs." Here the command came from the Glorious Lord: "O fire, be coolness and peace upon Ibrāhīm." Ibrāhīm remained in it, enjoying ease, no harm touching him; his provision came to him for days until the fire subsided, and he came out unharmed—praise be to Allah, Lord of the worlds. Allah restrained al-Namrūd from him, and a number of his people believed with him, among them his nephew Lūṭ ﷺ. It is said that al-Namrūd debated with him the debate mentioned in the Book of Allah when he came out of the fire. It was the first time he met Ibrāhīm, and he asked him about the Lord of the worlds. Ibrāhīm said, "My Lord is the One who gives life and causes death." The tyrant claimed that he gives life and causes death. Ibrāhīm did not argue with him on this corrupt answer; rather he said, "Indeed, Allah brings the sun from the east, so bring it from the west." Then he was confounded. He resolved to search for the God of Ibrāhīm, so he built a lofty structure to ascend upon it with his sick mind to see the Lord of the worlds. It is said that he flew into the sky by means of a chest carried by vultures, and he rose until he saw the earth and fell into the darkness of the celestial sphere. Then Ibrāhīm parted from his people and went out as an emigrant to Allah, glorified be He, in His spacious land—he and his wife and his nephew Lūṭ and some of the believers with him. He went to Ḥarrān, then to Jerusalem. A famine and drought occurred there, so he went to Egypt. There its tyrant wanted to take Sārah, the wife of Ibrāhīm ﷺ. When Ibrāhīm ﷺ was asked about her, he said, "She is my sister." When they took her to this tyrant and he intended evil with her, she called upon Allah, glorified be He, and he was seized. Then he sought pardon and was released. Then when he wanted to return, he was seized again until he left her and said, "You have brought me a she-devil." He gave her Hājar as a servant. So she returned to Ibrāhīm ﷺ safe and enriched, no harm upon her—a bounty from Allah and a blessing. Then Ibrāhīm ﷺ departed from Egypt, heading back to Jerusalem. There, after ten years, Sārah gave Hājar to him, and she conceived from him Ismāʿīl ﷺ. Then, after Ismāʿīl ﷺ, he was given glad tidings of the Prophet of Allah Isḥāq from Sārah. However, Sārah felt jealousy of Hājar after her pregnancy with Ismāʿīl, and she asked her husband to remove Hājar from her presence. So he took her to Fārān, where Makkah is, by the command of Allah, glorified be He, in a valley without cultivation. Their affair was as the Qur'an has narrated. Allah, glorified be He, opened Zamzam for them after great effort in which the patience of Hājar and her trust in Allah were tested. Ismāʿīl grew up as a young man. With her permission, the tribe of Jurhum settled near her, and from them Ismāʿīl ﷺ later married. When Ismāʿīl reached the age of striving with his father (peace be upon them both), revelation came to him in a dream that he should sacrifice his son Ismāʿīl. Some scholars differed over whether the sacrificial son was Ismāʿīl or Isḥāq. Most of them held that the sacrificial son was Ismāʿīl, and Allah ransomed him with a great sacrifice. Ibrāhīm ﷺ was given glad tidings of Isḥāq and, beyond Isḥāq, Yaʿqūb, a prophet among the righteous. Then the command came from Allah, glorified be He, to Ibrāhīm and his son Ismāʿīl to raise the foundations of the Sacred House of Allah, whose landmarks the flood had concealed. They carried this out in the best manner, as the angels of the Most Merciful described to him. Jibrīl descended and taught him the rites of pilgrimage, and commanded him to proclaim among the people that they should come to it on every lean camel and from every deep ravine. Allah, glorified be He, took Ibrāhīm in death. It is said he reached the age of two hundred years. He had been circumcised when he was eighty years old, with the qaddūm—it is said that it is the tool, and it is said that it is the name of a village. He did not die until Allah had taken him as a close friend and shown him how He gives life to the dead in the story of the birds. He is one of the five messengers of firm resolve, and the father of the messengers and prophets after him.

136. Tarikh (al-Tabari) 114No grade recorded

     هُوَ: إِبْرَاهِيمُ بْنُ تَارِخِ بْنِ نَاحُورِ بْنِ سَارُوغِ بْنِ أَرْغُو بْنِ فَالِغِ بْنِ عَابِرِ بْنِ شَالِخِ بْنِ قَيْنَانَ بْنِ أَرْفَخْشِدِ بْنِ سَامِ بْنِ نُوحٍ. قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: وَيَقُولُونَ إِبْرَاهِيمُ بْنُ آزَرَ بْنِ النَّاحُورِ بْنِ الشَّارِغِ بْنِ الْقَاسِمِ، الَّذِي قَسَمَ الْأَرْضَ بَيْنَ أَهْلِهَا، ابْنِ يَعْبُرَ بْنِ السَّالِحِ بْنِ سَنَحَارِيبَ. وَاسْمُ أُمِّهِ نُونَا بِنْتُ كَرْنَبَا بْنِ كُوثَا مِنْ بَنِي أَرْفَخْشِدِ بْنِ سَامٍ. وَكَرْنْبَا هُوَ الَّذِي كَرَى نَهْرَ كُوثَا. وَحَكَى الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ إِبْرَاهِيمَ الْخَلِيلِ مِنْ تَارِيخِهِ عَنْ إِسْحَاقَ بْنِ بِشْرٍ الْكَاهِلِيِّ صَاحِبِ كِتَابِ الْمُبْتَدَأِ أَنَّ اسْمَ أُمِّ إِبْرَاهِيمَ أُمَيْلَةُ وَكَانَ بَيْنَ الطُّوفَانِ وَإِبْرَاهِيمَ أَلْفُ سَنَةٍ وَتِسْعٌ وَتِسْعُونَ سَنَةً. وَقِيلَ: أَلْفٌ وَمِائَتَا سَنَةٍ وَثَلَاثٌ وَسِتُّونَ، وَذَلِكَ بَعْدَ خَلْقِ آدَمَ بِثَلَاثَةِ آلَافِ سَنَةٍ وَثَلَاثِمِائَةٍ وَثَلَاثِينَ سَنَةً. وَقَدْ رَوَى أَبُو أُمَامَةَ أَنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ ﷺ، فَقَالَ: كَمْ بَيْنَ نُوحٍ وِإْبَرَاهِيمَ ؟ فَقَالَ: عَشَرَةُ قُرُونٍ. عَنْ عِكْرِمَةَ، قَالَ: كَانَ إِبْرَاهِيمُ الْخَلِيلُ يُكَنَّى أَبَا الْأَضْيَافِ  . قَالُوا: وَلَمَّا كَانَ عُمُرُ تَارَخَ خَمْسًا وَسَبْعِينَ سَنَةً وُلِدَ لَهُ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ، وَنَاحُورُ، وَهَارَانُ، وَوُلِدَ لِهَارَانَ لُوطٌ. وَعِنْدَهُمْ أَنَّ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ هُوَ الْأَوْسَطُ، وَأَنَّ هَارَانَ مَاتَ فِي حَيَاةِ أَبِيهِ فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا، وَهِيَ أَرْضُ الْكَلْدَانِيِّينَ يَعْنُونَ أَرْضَ بَابِلَ. المكان الذي ولد فيه إبراهيم وَاخْتَلَفُوا فِي الْمَكَانِ الَّذِي وُلِدَ فِيهِ، فَقَالَ بَعْضُهُمْ: وُلِدَ فِي بَابِلَ مِنْ أَرْضِ السَّوَادِ، وَقَالَ بَعْضُهُمْ: بِالسَّوَادِ بِنَاحِيَةِ كُوثَى، وَقَالَ بَعْضُهُمْ: وَلَّدَ [بِالسُّوسِ] مِنْ أَرْضِ الْأَهْوَازِ. وَقِيلَ: كَانَ بِنَاحِيَةِ كَسْكَرَ ثُمَّ نَقَلَهُ أَبُوهُ إِلَى نَاحِيَةِ كُوثَى، وَهِيَ الْمَكَانُ الَّذِي كَانَ بِهِ نَمْرُودُ. وَقِيلَ: كَانَ مَوْلِدُهُ بِحَرَّانَ، وَلَكِنَّ أَبَاهُ نَقَلَهُ إِلَى أَرْضِ بَابِلَ. وَعَامَّةُ الْعُلَمَاءِ عَلَى أَنَّ الْخَلِيلَ وُلِدَ فِي عَهْدِ نَمْرُودُ بْنُ كَنْعَانَ بْنِ سَنَحَارِيبَ بْنِ نَمْرُودِ بْنِ كُوشِ بْنِ حَامٍ. وَكَانَ نَمْرُودُ هَذَا قَدْ مَلَكَ الشَّرْقَ وَالْغَرْبَ. وَبَعْضُ الْمُؤَرِّخِينَ يَقُولُ: نَمْرُودُ هَذَا هُوَ الضَّحَّاكُ، وَهُوَ الَّذِي أَرَادَ إِحْرَاقَ الْخَلِيلِ، قَالَ السُّدِّيُّ عَنْ أَشْيَاخِهِ: أَوَّلُ مَلِكٍ مَلَكَ الْأَرْضَ شَرْقَهَا وَغَرْبَهَا نَمْرُودُ بْنُ كَنْعَانَ  . وَكَانَتِ الْمُلُوكُ الَّذِينَ مَلَكُوا الْأَرْضَ كُلَّهَا [أَرْبَعَةٌ:] نَمْرُودُ، وَسُلَيْمَانُ بْنُ دَاوُدَ، وَذُو الْقَرْنَيْنِ، وَنَصَّرُ  . قَالَ الْعُلَمَاءُ بِالسِّيَرِ: لَمْ يَكُنْ بَيْنَ نُوحٍ وَإِبْرَاهِيمَ نَبِيٌّ إِلَّا هُودٌ وَصَالِحٌ، فَلَمَّا أَرَادَ اللَّهُ تَعَالَى إِظْهَارَ إِبْرَاهِيمَ قَالَ الْمُنَجِّمُونَ لِنُمْرُودَ: إِنَّا نَجِدُ فِي عِلْمِنَا أَنَّ غُلَامًا يُولَدُ فِي قَرْيَتِكَ هَذِهِ يُقَالُ لَهُ إِبْرَاهِيمُ يُفَارِقُ دِينَكُمْ وَيَكْسِرُ أَوْثَانَكُمْ فِي شَهْرِ كَذَا وَكَذَا مِنْ سَنَةِ كَذَا وَكَذَا، فَلَمَّا دَخَلَتِ السَّنَةُ الْمَذْكُورَةُ بَعَثَ نَمْرُودُ إِلَى كُلِّ امْرَأَةٍ حَامِلَةٍ بِقَرْيَتِهِ فَحَبَسَهَا عِنْدَهُ وَلَمْ يَعْلَمْ بِحِمْلِ أَمِّ إِبْرَاهِيمَ، فَجَعَلَ لَا يُولَدُ غُلَامٌ فِي ذَلِكَ الشَّهْرِ إِلَّا ذَبَحَهُ. فَلَّمَا وَجَدَتْ أَمُّ إِبْرَاهِيمَ الطَّلْقَ خَرَجَتْ لَيْلًا إِلَى مَغَارَةٍ ثُمَّ وَلَدَتْ إِبْرَاهِيمَ فِيهَا وَأَصْلَحَتْ مِنْ شَأْنِهِ ثُمَّ سَدَّتْ عَلَيْهِ الْمَغَارَةَ ثُمَّ رَجَعَتْ إِلَى بَيْتِهَا وَكَانَتْ تُطَالِعُهُ فِي الْمَغَارَةِ لِتَنْظُرَ مَا فَعَلَ، فَتَجِدُهُ يَمُصُّ إِبْهَامَهُ - قَدْ جَعَلَ اللَّهُ رِزْقَهُ فِي ذَلِكَ، وَكَانَ آزَرُ قَدْ سَأَلَهَا عَنْ حَمْلِهَا، فَقَالَتْ: وَلَدْتُ غُلَامًا فَمَاتَ فَسَكَتَ عَنْهَا. وَقِيلَ: بَلْ عَلِمَ آزَرُ بِوِلَادَةِ إِبْرَاهِيمَ، وَكَتَمَهُ حَتَّى نَسِيَ الْمَلِكُ ذِكْرَ ذَلِكَ، فَقَالَ آزَرُ: إِنَّ لِيَ ابْنًا قَدْ خَبَّأْتُهُ أَفَتَخَافُونَ عَلَيْهِ الْمَلِكَ إِنْ أَنَا جِئْتُ بِهِ ؟ فَقَالُوا: لَا. فَانْطَلَقَ فَأَخْرَجَهُ مِنَ السَّرَبِ فَلَمَّا نَظَرَ إِلَى الدَّوَابِّ، وَإِلَى الْخَلْقِ، وَلَمْ يَكُنْ رَأَى قَبْلَ ذَلِكَ غَيْرَ أَبِيهِ وَأُمِّهِ، جَعَلَ يَسْأَلُ أَبَاهُ عَمَّا يَرَاهُ، فَيَقُولُ أَبُوهُ: هَذَا بَعِيرٌ، أَوْ بَقَرَةٌ، أَوْ غَيْرَ ذَلِكَ. فَقَالَ: مَا لِهَؤُلَاءِ الْخَلْقِ بُدٌّ مِنْ أَنْ يَكُونَ لَهُمْ رَبٌّ ! وَكَانَ خُرُوجُهُ بَعْدَ غُرُوبِ الشَّمْسِ، فَرَفَعَ رَأْسَهُ إِلَى السَّمَاءِ فَإِذَا هُوَ بِالْكَوْكَبِ وَهُوَ الْمُشْتَرِي، فَقَالَ: ( هَذَا رَبِّي ). فَلَمْ يَلْبَثْ أَنْ غَابَ، فَقَالَ: ( لَا أُحِبُّ الْآفِلِينَ ). وَكَانَ خُرُوجُهُ فِي آخِرِ الشَّهْرِ فَلِهَذَا رَأَى الْكَوْكَبَ قَبْلَ الْقَمَرِ. وَقِيلَ: كَانَ تَفَكَّرَ وَعُمُرُهُ خَمْسَةَ عَشَرَ شَهْرًا، قَالَ لِأُمِّهِ وَهُوَ فِي الْمَغَارَةِ أَخْرِجِينِي أَنْظُرْ، فَأَخْرَجَتْهُ عِشَاءً فَنَظَرَ فَرَأَى الْكَوْكَبَ وَتَفَكَّرَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَقَالَ فِي الْكَوْكَبِ مَا تَقَدَّمَ، فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ. فَلَمَّا جَاءَ النَّهَارُ وَطَلَعَتِ الشَّمْسُ رَأَى نُورًا أَعْظَمَ مِنْ كُلِّ مَا رَأَى فَقَالَ: هَذَا رَبِّي هَذَا أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَاقَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ. ثُمَّ رَجَعَ إِبْرَاهِيمُ إِلَى أَبِيهِ وَقَدْ عَرَفَ رَبَّهُ وَبَرِئَ مِنْ دِينِ قَوْمِهِ إِلَّا أَنَّهُ لَمْ يُنَادِهِمْ بِذَلِكَ، فَأَخْبَرَتْهُ أُمُّهُ بِمَا كَانَتْ صَنَعَتْ مِنْ كِتْمَانِ حَالِهِ، فَسَّرَهُ ذَلِكَ.

     ✧ He is Ibrāhīm b. Tārikh b. Nāḥūr b. Sārūgh b. Arghū b. Fāligh b. ʿĀbir b. Shālikh b. Qaynān b. Arfakhshid b. Sām b. Nūḥ. Al-Zubayr b. Bakkār said: They say Ibrāhīm b. Āzar b. al-Nāḥūr b. al-Shāriq b. al-Qāsim, the one who divided the earth among its people, son of Yaʿbur b. al-Sāliḥ b. Sanaḥārīb. His mother's name was Nūnā bt. Karnabā b. Kūthā, from the Banū Arfakhshid b. Sām. Karnabā was the one who dug the canal of Kūthā. Al-Ḥāfiẓ Ibn ʿAsākir, in his history, in the biography of Ibrāhīm the Friend, related from Isḥāq b. Bishr al-Kāhilī, author of Kitāb al-Mubtadaʾ, that the name of Ibrāhīm's mother was Umaylah, and that between the flood and Ibrāhīm there were one thousand and ninety-nine years. It is also said: one thousand two hundred and sixty-three years, and that was three thousand three hundred and thirty years after the creation of Adam. Abū Umāmah narrated that a man asked the Messenger of Allah ﷺ, saying: How long was there between Nūḥ and Ibrāhīm? He said: Ten generations. From ʿIkrimah, he said: Ibrāhīm the Friend was nicknamed Abū al-Aḍyāf. They said: When the age of Tārakh was seventy-five years, Ibrāhīm ﷺ, Nāḥūr, and Hārān were born to him. To Hārān, Lūṭ was born. In their view, Ibrāhīm ﷺ was the middle one, and Hārān died during the lifetime of his father in his land where he was born, which is the land of the Chaldeans, meaning the land of Bābil. The place where Ibrāhīm was born They differed about the place where he was born. Some said: He was born in Bābil, in the land of al-Sawād. Others said: In al-Sawād, in the district of Kūthā. Others said: He was born [in al-Sūs] in the land of al-Ahwāz. It is also said: He was in the district of Kaskar, then his father moved him to the district of Kūthā, which is the place where Nimrūd was. It is also said: His birthplace was Ḥarrān, but his father moved him to the land of Bābil. The majority of scholars hold that the Friend was born in the era of Nimrūd b. Kanʿān b. Sanaḥārīb b. Nimrūd b. Kūsh b. Ḥām. This Nimrūd had ruled the east and the west. Some historians say: This Nimrūd is al-Ḍaḥḥāk, and he is the one who wanted to burn the Friend. Al-Suddī said, from his shaykhs: The first king to rule the earth, its east and west, was Nimrūd b. Kanʿān. The kings who ruled the whole earth were four: Nimrūd, Sulaymān b. Dāwūd, Dhū al-Qarnayn, and Naṣṣar. The scholars of biography said: Between Nūḥ and Ibrāhīm there was no prophet except Hūd and Ṣāliḥ. When Allah, exalted is He, willed to manifest Ibrāhīm, the astrologers said to Nimrūd: We find in our knowledge that a boy will be born in this village of yours, called Ibrāhīm, who will abandon your religion and break your idols in such-and-such a month of such-and-such a year. When that year came, Nimrūd sent for every pregnant woman in his village and detained her with him. He did not know of the pregnancy of Ibrāhīm's mother. Thus no boy was born in that month except that he slaughtered him. When Ibrāhīm's mother felt labor pains, she went out at night to a cave, where she gave birth to Ibrāhīm, attended to him, then closed the cave upon him and returned to her house. She used to check on him in the cave to see how he was. She would find him sucking his thumb — Allah had placed his sustenance in that. Āzar had asked her about her pregnancy, and she said: I gave birth to a boy, but he died, so he was silent about her. It is also said: Rather, Āzar knew of Ibrāhīm's birth and concealed it until the king forgot mention of that. Āzar said: I have a son whom I have hidden. Do you fear the king for him if I bring him? They said: No. He went and brought him out of the underground passage. When Ibrāhīm looked at the animals and creatures — and he had not seen before that anyone other than his father and mother — he began asking his father about what he saw. His father would say: This is a camel, or a cow, or other than that. He said: These creatures must have a lord! His coming out was after sunset, so he raised his head to the sky and saw a star, which was Jupiter. He said: "This is my lord." But it soon set, so he said: "I do not love those that set." His coming out was at the end of the month, which is why he saw the star before the moon. It is also said: He was reflecting at the age of fifteen months. He said to his mother while in the cave: Take me out so I may look. She took him out at night, and he looked and saw the star and reflected on the creation of the heavens and the earth, and he said about the star what has preceded. When he saw the moon rising, he said: This is my lord. But when it set, he said: If my Lord does not guide me, I will surely be among the people who go astray. When day came and the sun rose, he saw a light greater than all he had seen, so he said: This is my lord; this is greater. But when it set, he said: O my people, I am free of what you associate. Then Ibrāhīm returned to his father, having known his Lord and dissociated himself from the religion of his people, except that he did not proclaim that to them. His mother told him what she had done in concealing his situation, and that pleased him.

137. Tarikh (al-Tabari) 115No grade recorded

     كَانُوا يَعْبُدُونَ الْكَوَاكِبَ السَّبْعَةَ، وَالَّذِينَ عَمَّرُوا مَدِينَةَ دِمَشْقَ كَانُوا عَلَى هَذَا الدِّينِ يَسْتَقْبِلُونَ الْقُطْبَ الشَّمَالِيَّ، وَيَعْبُدُونَ الْكَوَاكِبَ السَّبْعَةَ بِأَنْوَاعٍ مِنَ الْفَعَالِ وَالْمَقَالِ؛ وَلِهَذَا كَانَ عَلَى كُلِّ بَابٍ مِنْ أَبْوَابِ دِمَشْقَ السَّبْعَةِ الْقَدِيمَةِ هَيْكَلٌ لِكَوْكَبٍ مِنْهَا، وَيَعْمَلُونَ لَهَا أَعْيَادًا وَقَرَابِينَ. وَهَكَذَا كَانَ أَهْلُ حَرَّانَ يَعْبُدُونَ الْكَوَاكِبَ وَالْأَصْنَامَ، وَكُلُّ مَنْ كَانَ عَلَى وَجْهِ الْأَرْضِ كَانُوا كُفَّارًا سِوَى إِبْرَاهِيمَ الْخَلِيلِ، وَامْرَأَتِهِ، وَابْنِ أَخِيهِ لُوطٍ عَلَيْهِمُ السَّلَامُ. وَكَانَ الْخَلِيلُ عَلَيْهِ السَّلَامُ هُوَ الَّذِي أَزَالَ اللَّهُ بِهِ تِلْكَ الشُّرُورَ، وَأَبْطَلَ بِهِ ذَاكَ الضَّلَالَ. فَإِنَّ اللَّهَ سُبْحَانَهُ وَتَعَالَى آتَاهُ رُشْدَهُ فِي صِغَرِهِ، وَابْتَعَثَهُ رَسُولًا، وَاتَّخَذَهُ خَلِيلًا فِي كِبَرِهِ. قَالَ تَعَالَى: وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ [ الْأَنْبِيَاءِ: 51 ]. أَيْ كَانَ أَهْلًا لِذَلِكَ. وَقَالَ تَعَالَى: وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ إِنَّمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَوْثَانًا وَتَخْلُقُونَ إِفْكًا إِنَّ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ وَاشْكُرُوا لَهُ إِلَيْهِ تُرْجَعُونَ وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ أَوَ لَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ وَإِلَيْهِ تُقْلَبُونَ وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَئِكَ يَئِسُوا مِنْ رَحْمَتِي وَأُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنْجَاهُ اللَّهُ مِنَ النَّارِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِنْ نَاصِرِينَ فَآمَنَ لَهُ لُوطٌ وَقَالَ إِنِّي مُهَاجِرٌ إِلَى رَبِّي إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ [ الْعَنْكَبُوتِ: 16 - 27 ]

     ✧ They used to worship the seven planets, and those who inhabited the city of Damascus were upon this religion, facing the north pole and worshiping the seven planets with various kinds of deeds and sayings. For this reason, on each of the seven ancient gates of Damascus there was a temple for one of these planets, and they held festivals and offered sacrifices to them. Likewise, the people of Harran worshiped the planets and idols. All who were on the face of the earth were disbelievers except Ibrahim al-Khalil, his wife, and his nephew Lut (peace be upon them). It was al-Khalil ﷺ through whom Allah removed those evils and by whom He abolished that misguidance. For Allah, glorified and exalted be He, granted him his right judgment in his youth, sent him as a messenger, and took him as a close friend in his old age. He, exalted be He, said: "And We had certainly given Ibrahim his sound judgment before, and We were of him well knowing" [al-Anbiya': 51], meaning he was worthy of that. And He, exalted be He, said: "And [mention] Ibrahim when he said to his people, 'Worship Allah and fear Him. That is best for you, if you should know. You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned.' And if you deny [the message]—already nations before you have denied. And there is not upon the Messenger except the clear notification. Have they not considered how Allah begins creation and then repeats it? Indeed that, for Allah, is easy. Say, 'Travel through the land and observe how He began creation. Then Allah will produce the final creation. Indeed Allah, over all things, is competent. He punishes whom He wills and has mercy upon whom He wills, and to Him you will be returned. And you will not cause failure [to Allah] upon the earth or in the heaven. And you have not besides Allah any protector or any helper. And those who disbelieve in the verses of Allah and the meeting with Him—those have despaired of My mercy, and they will have a painful punishment.' And the answer of his people was not but that they said, 'Kill him or burn him,' but Allah saved him from the fire. Indeed in that are signs for a people who believe. And he said, 'You have only taken, besides Allah, idols as [a bond of] affection among you in worldly life. Then on the Day of Resurrection you will deny one another and curse one another, and your refuge will be the Fire, and you will have no helpers.' And Lut believed him, and he said, 'Indeed, I will emigrate to my Lord. Indeed, He is the Exalted in Might, the Wise.' And We gave to him Ishaq and Ya'qub and placed in his descendants prophethood and scripture, and We gave him his reward in this world, and indeed, in the Hereafter he is among the righteous" [al-'Ankabut: 16-27].

138. Tarikh (al-Tabari) 116No grade recorded

     دعوة الْخَلِيلِ عَلَيْهِ السَّلَامُ أَبَاهُ آزَرَ إِلَى الْإِيمَانِ،  كَانَ آزَرُ يَصْنَعُ الْأَصْنَامَ الَّتِي يَعْبُدُونَهَا وَيُعْطِيهَا إِبْرَاهِيمَ لِيَبِيعَهَا، فَكَانَ إِبْرَاهِيمُ يَقُولُ: مَنْ يَشْتَرِي مَا لَا يَضُرُّهُ وَمَا لَا يَنْفَعُهُ ؟  فَلَا يَشْتَرِيهَا مِنْهُ أَحَدٌ، وَكَانَ يَأْخُذُهَا، وَيَنْطَلِقُ بِهَا إِلَى نَهْرٍ فَيُصَوِّبُ رُءُوسَهَا فِيهِ وَيَقُولُ: اشْرَبِي ! اسْتِهْزَاءً بِقَوْمِهِ. حَتَّى فَشَا ذَلِكَ عَنْهُ فِي قَوْمِهِ، غَيْرَ أَنَّهُ لَمْ يَبْلُغْ خَبَرُهُ نُمْرُودَ. فَلَمَّا بَدَا لِإِبْرَاهِيمَ أَنْ يَدْعُوَ قَوْمَهُ إِلَى تَرْكِ مَا هُمْ عَلَيْهِ وَيَأْمُرَهُمْ بِعِبَادَةِ اللَّهِ تَعَالَى  كَانَ أَوَّلُ دَعْوَتِهِ لِأَبِيهِ، لِأَنَّهُ أَحَقُّ النَّاسِ بِإِخْلَاصِ النَّصِيحَةِ لَهُ، كَمَا قَالَ تَعَالَى: وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا  إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنْكَ شَيْئًا يَا أَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَنِ عَصِيًّا يَا أَبَتِ إِنِّي أَخَافُ أَنْ يَمَسَّكَ عَذَابٌ مِنَ الرَّحْمَنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا قَالَ أَرَاغِبٌ أَنْتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ وَاهْجُرْنِي مَلِيًّا قَالَ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَى أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا [ مَرْيَمَ: 41 - 48 ]. يَذْكُرُ تَعَالَى مَا كَانَ بَيْنَهُ وَبَيْنَ أَبِيهِ مِنَ الْمُحَاوَرَةِ وَالْمُجَادَلَةِ، وَكَيْفَ دَعَا أَبَاهُ إِلَى الْحَقِّ بِأَلْطَفِ عِبَارَةٍ وَأَحْسَنِ إِشَارَةٍ، بَيَّنَ لَهُ بُطْلَانَ مَا هُوَ عَلَيْهِ مِنْ عِبَادَةِ الْأَصْنَامِ الَّتِي لَا تَسْمَعُ دُعَاءَ عَابِدِهَا وَلَا تُبْصِرُ مَكَانَهُ، كَيْفَ تُغْنِي عَنْهُ شَيْئًا أَوْ تَفْعَلُ بِهِ خَيْرًا مِنْ رِزْقٍ أَوْ نَصْرٍ ؟ ثُمَّ قَالَ مُنَبِّهًا عَلَى مَا أَعْطَاهُ اللَّهُ مِنَ الْهُدَى وَالْعِلْمِ النَّافِعِ، وَإِنْ كَانَ أَصْغَرَ سِنًّا مِنْ أَبِيهِ يَا أَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا. أَيْ مُسْتَقِيمًا وَاضِحًا سَهْلًا حَنِيفًا، يُفْضِي بِكَ إِلَى الْخَيْرِ فِي دُنْيَاكَ وَأُخْرَاكَ، فَلَمَّا عَرَضَ هَذَا الرُّشْدَ عَلَيْهِ، وَأَهْدَى هَذِهِ النَّصِيحَةَ إِلَيْهِ لَمْ يَقْبَلْهَا مِنْهُ، وَلَا أَخَذَهَا عَنْهُ بَلْ تَهَدَّدَهُ وَتَوَعَّدَهُ قَالَ أَرَاغِبٌ أَنْتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ. قِيلَ: بِالْمَقَالِ. وَقِيلَ: بِالْفَعَالِ وَاهْجُرْنِي مَلِيًّا أَيْ وَاقْطَعْنِي وَأَطِلْ هِجْرَانِي فَعِنْدَهَا قَالَ لَهُ إِبْرَاهِيمُ: سَلَامٌ عَلَيْكَ أَيْ لَا يَصِلُكَ مِنِّي مَكْرُوهٌ، وَلَا يَنَالُكَ مِنِّي أَذًى، بَلْ أَنْتَ سَالِمٌ مِنْ نَاحِيَتِي، وَزَادَهُ خَيْرًا فَقَالَ: سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا. قَالَ ابْنُ عَبَّاسٍ وَغَيْرُهُ: أَيْ لَطِيفًا. يَعْنِي فِي أَنْ هَدَانِي لِعِبَادَتِهِ وَالْإِخْلَاصِ لَهُ؛ وَلِهَذَا قَالَ: وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَى أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا. وَقَدِ اسْتَغْفَرَ لَهُ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ، كَمَا وَعَدَهُ فِي أَدْعِيَتِهِ، فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ، كَمَا قَالَ تَعَالَى: وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ [ التَّوْبَةِ: 114 ]. وَقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: يَلْقَى إِبْرَاهِيمُ أَبَاهُ آزَرَ يَوْمَ الْقِيَامَةِ، وَعَلَى وَجْهِ آزَرَ قَتَرَةٌ وَغَبَرَةٌ. فَيَقُولُ لَهُ إِبْرَاهِيمُ: أَلَمْ أَقُلْ لَكَ لَا تَعْصِنِي. فَيَقُولُ لَهُ أَبُوهُ: فَالْيَوْمَ لَا أَعْصِيكَ. فَيَقُولُ إِبْرَاهِيمُ: يَا رَبِّ إِنَّكَ وَعَدْتَنِي أَنْ لَا تُخْزِنِي يَوْمَ يُبْعَثُونَ، وَأَيُّ خِزْيٍ أَخْزَى مِنْ أَبِي الْأَبْعَدِ. فَيَقُولُ اللَّهُ: إِنِّي حَرَّمْتُ الْجَنَّةَ عَلَى الْكَافِرِينَ، ثُمَّ يُقَالُ: يَا إِبْرَاهِيمُ مَا تَحْتَ رِجْلَيْكَ، فَيَنْظُرُ فَإِذَا هُوَ بِذِيخٍ مُتَلَطِّخٍ فَيُؤْخَذُ بِقَوَائِمِهِ فَيُلْقَى فِي النَّارِ. هَكَذَا رَوَاهُ فِي قِصَّةِ إِبْرَاهِيمَ مُنْفَرِدًا. وَقَالَ تَعَالَى: وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُبِينٍ. هَذَا يَدُلُّ عَلَى أَنَّ اسْمَ أَبِي إِبْرَاهِيمَ آزَرُ. وَجُمْهُورُ أَهْلِ النَّسَبِ مِنْهُمُ ابْنُ عَبَّاسٍ عَلَى أَنَّ اسْمَ أَبِيهِ تَارَحُ. وَأَهْلُ الْكِتَابِ يَقُولُونَ: تَارَخُ بِالْخَاءِ الْمُعْجَمَةِ. فَقِيلَ: إِنَّهُ لُقِّبَ بِصَنَمٍ كَانَ يَعْبُدُهُ اسْمُهُ آزَرُ. وَقَالَ ابْنُ جَرِيرٍ: وَالصَّوَابُ أَنَّ اسْمَهُ آزَرُ، وَلَعَلَّ لَهُ اسْمَانِ عَلَمَانِ أَوْ أَحَدُهُمَا لَقَبٌ، وَالْآخَرُ عَلَمٌ، وَهَذَا الَّذِي قَالَهُ مُحْتَمَلٌ، وَاللَّهُ أَعْلَمُ.

     ✧ The Invitation of the Friend ﷺ His father Āzar to faith. Āzar used to make the idols that they worshipped and give them to Ibrāhīm to sell. Ibrāhīm would say: “Who will buy what neither harms him nor benefits him?” So no one would buy them from him. He would take them, go with them to a river, and plunge their heads into it, saying: “Drink!” — in mockery of his people. This became widespread among his people, but his news did not reach Nimrūd. When it occurred to Ibrāhīm to call his people to abandon what they were upon and command them to worship God Most High, his first call was to his father, because he was the most entitled person to receive his sincere counsel, as the Most High said: “And mention in the Book Ibrāhīm — surely he was a man of truth, a prophet. When he said to his father: O my father, why do you worship that which neither hears nor sees, nor avails you anything? O my father, there has come to me of knowledge that which has not come to you; so follow me, and I will guide you to a level path. O my father, do not worship Satan; surely Satan is disobedient to the Most Merciful. O my father, I fear that a punishment from the Most Merciful should touch you, so that you become a friend of Satan. He said: Do you reject my gods, O Ibrāhīm? If you do not stop, I will surely stone you. Leave me for a long time. He said: Peace be upon you. I will ask forgiveness for you from my Lord; surely He is gracious to me. And I will withdraw from you and from what you call upon besides God, and I will call upon my Lord; perhaps I will not be wretched in calling upon my Lord” [Maryam: 41–48]. The Most High mentions the conversation and argument that took place between him and his father, and how he called his father to the truth with the gentlest expression and the finest indication. He showed him the invalidity of what he was upon in worshipping idols that neither hear the supplication of their worshipper nor see his place; how could they avail him anything or do him any good of provision or support? Then he said, alerting him to what God had given him of guidance and beneficial knowledge, even though he was younger than his father: “O my father, there has come to me of knowledge that which has not come to you; so follow me, and I will guide you to a level path.” That is, a straight, clear, easy, and upright path that will lead you to good in this world and the Hereafter. When he presented this guidance to him and offered him this counsel, he did not accept it from him, nor take it from him; rather, he threatened and menaced him, saying: “Do you reject my gods, O Ibrāhīm? If you do not stop, I will surely stone you.” It was said: by speech; and it was said: by action. “And leave me for a long time” — that is, cut me off and prolong your separation from me. At that point Ibrāhīm said to him: “Peace be upon you” — that is, no harm shall reach you from me, nor shall any injury befall you from me; rather, you are safe from my side. And he added good to him by saying: “I will ask forgiveness for you from my Lord; surely He is gracious to me.” Ibn ʿAbbās and others said: meaning gentle; that is, in that He guided me to His worship and devotion to Him. For this reason he said: “And I will withdraw from you and from what you call upon besides God, and I will call upon my Lord; perhaps I will not be wretched in calling upon my Lord.” Ibrāhīm ﷺ asked forgiveness for him as he had promised in his supplications; but when it became clear to him that he was an enemy of God, he disowned him, as the Most High said: “And the seeking of forgiveness by Ibrāhīm for his father was only because of a promise he had made to him; but when it became clear to him that he was an enemy of God, he disowned him. Surely Ibrāhīm was tender-hearted and forbearing” [al-Tawbah: 114]. Al-Bukhārī said with his chain of transmission from Abū Hurayrah, from the Prophet ﷺ, who said: “Ibrāhīm will meet his father Āzar on the Day of Resurrection, and on Āzar’s face there will be darkness and dust. Ibrāhīm will say to him: Did I not tell you not to disobey me? His father will say to him: Today I will not disobey you. Ibrāhīm will say: O Lord, you promised me that you would not disgrace me on the Day they are raised; and what disgrace is more disgraceful than my distant father? God will say: I have forbidden Paradise to the disbelievers. Then it will be said: O Ibrāhīm, what is beneath your feet? He will look, and behold, it is a defiled hyena; it will be seized by its legs and thrown into the Fire.” Thus he narrated it in the story of Ibrāhīm separately. The Most High said: “And when Ibrāhīm said to his father Āzar: Do you take idols as gods? Surely I see you and your people in clear error.” This indicates that the name of Ibrāhīm’s father was Āzar. The majority of genealogists, including Ibn ʿAbbās, hold that his father’s name was Tāraḥ. The People of the Book say: Tārakh, with the dotted khāʾ. It was said that he was nicknamed after an idol he worshipped named Āzar. Ibn Jarīr said: The correct view is that his name was Āzar, and perhaps he had two proper names, or one of them was a nickname and the other a proper name. What he said is possible, and God knows best.

139. Tarikh (al-Tabari) 117No grade recorded

     ذَكَرَ تَعَالَى مُنَاظَرَتَهُ لقومه  ودعوتهم إِلَى تَرْكِ مَا هُمْ عَلَيْهِ وَأْمُرَهُمْ بِعِبَادَةِ اللَّهِ تَعَالَى فقال تَعَالَى: وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا قَالَ هَذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَذَا رَبِّي هَذَا أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَاقَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ وَحَاجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِي وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَنْ يَشَاءَ رَبِّي شَيْئًا وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْمًا أَفَلَا تَتَذَكَّرُونَ وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُمْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ إِنْ كُنْتُمْ تَعْلَمُونَ الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ [ الْأَنْعَامِ: 75 - 83 ]. وَهَذَا الْمَقَامُ مَقَامُ مُنَاظَرَةٍ لِقَوْمِهِ، وَبَيَانٌ لَهُمْ أَنَّ هَذِهِ الْأَجْرَامَ الْمُشَاهَدَةَ مِنَ الْكَوَاكِبِ النَّيِّرَةِ لَا تَصْلُحُ لِلْأُلُوهِيَّةِ، وَلَا أَنْ تُعْبَدَ مَعَ اللَّهِ عَزَّ وَجَلَّ؛ لِأَنَّهَا مَخْلُوقَةٌ مَرْبُوبَةٌ مَصْنُوعَةٌ مُدَبَّرَةٌ مُسَخَّرَةٌ تَطْلُعُ تَارَةً وَتَأْفُلُ أُخْرَى، فَتَغِيبُ عَنْ هَذَا الْعَالَمِ، وَالرَّبُّ تَعَالَى لَا يَغِيبُ عَنْهُ شَيْءٌ. وَلَا تَخْفَى عَلَيْهِ خَافِيَةٌ، بَلْ هُوَ الدَّائِمُ الْبَاقِي بِلَا زَوَالٍ لَا إِلَهَ إِلَّا هُوَ، وَلَا رَبَّ سِوَاهُ فَبَيَّنَ لَهُمْ أَوَّلًا عَدَمَ صَلَاحِيَةِ الْكَوْكَبِ - قِيلَ: هُوَ الزُّهَرَةُ - لِذَلِكَ تَرَقَّى مِنْهَا إِلَى الْقَمَرِ الَّذِي هُوَ أَضْوَأُ مِنْهَا وَأَبْهَى مِنْ حُسْنِهَا، ثُمَّ تَرَقَّى إِلَى الشَّمْسِ الَّتِي هِيَ أَشَدُّ الْأَجْرَامِ الْمُشَاهَدَةِ ضِيَاءً وَسَنَاءً وَبَهَاءً، فَبَيَّنَ أَنَّهَا مُسَخَّرَةٌ مُسَيَّرَةٌ مُقَدَّرَةٌ مَرْبُوبَةٌ، كَمَا قَالَ تَعَالَى: وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ [ فُصِّلَتْ: 37 ]. وَلِهَذَا قَالَ: فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً. أَيْ طَالِعَةً قَالَ هَذَا رَبِّي هَذَا أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ وَحَاجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَنْ يَشَاءَ رَبِّي شَيْئًا. أَيْ لَسْتُ أُبَالِي فِي هَذِهِ الْآلِهَةِ الَّتِي تَعْبُدُونَهَا مِنْ دُونِ اللَّهِ فَإِنَّهَا لَا تَنْفَعُ شَيْئًا وَلَا تَسْمَعُ وَلَا تَعْقِلُ، بَلْ هِيَ مَرْبُوبَةٌ مُسَخَّرَةٌ كَالْكَوَاكِبِ وَنَحْوِهَا، أَوْ مَصْنُوعَةٌ مَنْحُوتَةٌ مَنْجُورَةٌ. وَالظَّاهِرُ أَنَّ مَوْعِظَتَهُ هَذِهِ فِي الْكَوَاكِبِ لِأَهْلِ حَرَّانَ فَإِنَّهُمْ كَانَ يَعْبُدُونَهَا، وَهَذَا يَرُدُّ قَوْلَ مَنْ زَعَمَ أَنَّهُ قَالَ هَذَا حِينَ خَرَجَ مِنَ السَّرَبِ لَمَّا كَانَ صَغِيرًا، كَمَا ذَكَرَهُ ابْنُ إِسْحَاقَ وَغَيْرُهُ، وَهُوَ مُسْتَنِدٌ إِلَى أَخْبَارٍ إِسْرَائِيلِيَّةٍ لَا يُوثَقُ بِهَا، وَلَا سِيَّمَا إِذَا خَالَفَتِ الْحَقَّ، وَأَمَّا أَهْلُ بَابِلَ فَكَانُوا يَعْبُدُونَ الْأَصْنَامَ، وَهُمُ الَّذِينَ نَاظَرَهُمْ فِي عِبَادَتِهَا، وَكَسَرَهَا عَلَيْهِمْ وَأَهَانَهَا وَبَيَّنَ بُطْلَانَهَا. إنكار إبراهيم على قومه عبادة الأوثان كَمَا قَالَ تَعَالَى: وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِنْ نَاصِرِينَ. وَقَالَ فِي سُورَةِ الْأَنْبِيَاءِ: وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ قَالَ لَقَدْ كُنْتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ قَالَ بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَى ذَلِكُمْ مِنَ الشَّاهِدِينَ وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ قَالُوا مَنْ فَعَلَ هَذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ قَالُوا فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ قَالُوا أَأَنْتَ فَعَلْتَ هَذَا بِآلِهَتِنَا يَاإِبْرَاهِيمُ قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ فَرَجَعُوا إِلَى أَنْفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ ثُمَّ نُكِسُوا عَلَى رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَؤُلَاءِ يَنْطِقُونَ قَالَ أَفَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ أُفٍّ لَكُمْ وَلِمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَفَلَا تَعْقِلُونَ قَالُوا حَرِّقُوهُ وَانْصُرُوا آلِهَتَكُمْ إِنْ كُنْتُمْ فَاعِلِينَ قُلْنَا يَانَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ [ الْأَنْبِيَاءِ: 51 - 70 ]. وَقَالَ فِي سُورَةِ الشُّعَرَاءِ: وَاتْلُ عَلَيْهِمْ نَبَأَ إِبْرَاهِيمَ إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا تَعْبُدُونَ قَالُوا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَاكِفِينَ قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ أَوْ يَنْفَعُونَكُمْ أَوْ يَضُرُّونَ قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَلِكَ يَفْعَلُونَ قَالَ أَفَرَأَيْتُمْ مَا كُنْتُمْ تَعْبُدُونَ أَنْتُمْ وَآبَاؤُكُمُ الْأَقْدَمُونَ فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعَالَمِينَ الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ [ الشُّعَرَاءِ: 69 - 83 ]. وَقَالَ تَعَالَى فِي سُورَةِ الصَّافَّاتِ: وَإِنَّ مِنْ شِيعَتِهِ لَإِبْرَاهِيمَ إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ فَرَاغَ إِلَى آلِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ مَا لَكُمْ لَا تَنْطِقُونَ فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ [ الصَّافَّاتِ: 83 - 98 ]. يُخْبِرُ اللَّهُ تَعَالَى عَنْ إِبْرَاهِيمَ خَلِيلِهِ عَلَيْهِ السَّلَامُ أَنَّهُ أَنْكَرَ عَلَى قَوْمِهِ عِبَادَةَ الْأَوْثَانِ، وَحَقَّرَهَا عِنْدَهُمْ، وَصَغَّرَهَا، وَتَنَقَّصَهَا فَقَالَ: مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ. أَيْ مُعْتَكِفُونَ عِنْدَهَا وَخَاضِعُونَ لَهَا قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ. مَا كَانَ حُجَّتَهُمْ إِلَّا صَنِيعُ الْآبَاءِ وَالْأَجْدَادِ، وَمَا كَانُوا عَلَيْهِ مِنْ عِبَادَةِ الْأَنْدَادِ قَالَ لَقَدْ كُنْتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ. كَمَا قَالَ تَعَالَى: إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ. قَالَ قَتَادَةُ: فَمَا ظَنُّكُمْ بِهِ أَنَّهُ فَاعِلٌ بِكُمْ إِذَا لَقِيتُمُوهُ وَقَدْ عَبَدْتُمْ غَيْرَهُ. وَقَالَ لَهُمْ: هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ أَوْ يَنْفَعُونَكُمْ أَوْ يَضُرُّونَ قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَلِكَ يَفْعَلُونَ. سَلَّمُوا لَهُ أَنَّهَا لَا تَسْمَعُ دَاعِيًا وَلَا تَنْفَعُ وَلَا تَضُرُّ شَيْئًا، وَإِنَّمَا الْحَامِلُ لَهُمْ عَلَى عِبَادَتِهَا الِاقْتِدَاءُ بِأَسْلَافِهِمْ، وَمَنْ هُوَ مِثْلُهُمْ فِي الضَّلَالِ مِنَ الْآبَاءِ الْجُهَّالِ؛ وَلِهَذَا قَالَ لَهُمْ: أَفَرَأَيْتُمْ مَا كُنْتُمْ تَعْبُدُونَ أَنْتُمْ وَآبَاؤُكُمُ الْأَقْدَمُونَ فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعَالَمِينَ. وَهَذَا بُرْهَانٌ قَاطِعٌ عَلَى بُطْلَانِ إِلَهِيَّةِ مَا ادَّعَوْهُ مِنَ الْأَصْنَامِ؛ لِأَنَّهُ تَبَرَّأَ مِنْهَا وَتَنَقَّصَ بِهَا، فَلَوْ كَانَتْ تَضُرُّ لَضَرَّتْهُ أَوْ تُؤَثِّرُ لَأَثَّرَتْ فِيهِ قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ. يَقُولُونَ: هَذَا الْكَلَامُ الَّذِي تَقُولُهُ لَنَا، وَتَنْتَقِصُ بِهِ آلِهَتَنَا، وَتَطْعَنُ بِسَبَبِهِ فِي آبَائِنَا تَقُولُهُ مُحِقًّا جَادًّا فِيهِ أَمْ لَاعِبًا قَالَ: بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَى ذَلِكُمْ مِنَ الشَّاهِدِينَ. يَعْنِي: بَلْ أَقُولُ لَكُمْ ذَلِكَ جَادًّا مُحِقًّا، وَإِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ رَبُّكُمْ، وَرَبُّ كُلِّ شَيْءٍ فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ الْخَالِقُ لَهُمَا عَلَى غَيْرِ مِثَالٍ سَبَقَ، فَهُوَ الْمُسْتَحِقُّ لِلْعِبَادَةِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَا عَلَى ذَلِكُمْ مِنَ الشَّاهِدِينَ. وَقَوْلُهُ: وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ. أَقْسَمَ لَيَكِيدَنَّ هَذِهِ الْأَصْنَامَ الَّتِي يَعْبُدُونَهَا بَعْدَ أَنْ تَوَلَّوْا مُدْبِرِينَ إِلَى عِيدِهِمْ. قِيلَ: إِنَّهُ قَالَ هَذَا خُفْيَةً فِي نَفْسِهِ. وَقَالَ ابْنُ مَسْعُودٍ: سَمِعَهُ بَعْضُهُمْ. وَكَانَ لَهُمْ عِيدٌ يَذْهَبُونَ إِلَيْهِ فِي كُلِّ عَامٍ مَرَّةً إِلَى ظَاهِرِ الْبَلَدِ فَدَعَاهُ أَبُوهُ لِيَحْضُرَهُ، فَقَالَ: إِنِّي سَقِيمٌ كَمَا قَالَ تَعَالَى: فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. عَرَّضَ لَهُمْ فِي الْكَلَامِ حَتَّى تَوَصَّلَ إِلَى مَقْصُودِهِ مِنْ إِهَانَةِ أَصْنَامِهِمْ، وَنُصْرَةِ دِينِ اللَّهِ الْحَقِّ فِي بُطْلَانِ مَا هُمْ عَلَيْهِ مِنْ عِبَادَةِ الْأَصْنَامِ الَّتِي تَسْتَحِقُّ أَنْ تُكَسَّرَ، وَأَنْ تُهَانَ غَايَةَ الْإِهَانَةِ، فَلَمَّا خَرَجُوا إِلَى عِيدِهِمْ، وَاسْتَقَرَّ هُوَ فِي بَلَدِهِمْ فرَاغَ إِلَى آلِهَتِهِمْ. أَيْ ذَهَبَ إِلَيْهَا مُسْرِعًا مُسْتَخْفِيًا فَوَجَدَهَا فِي بَهْوٍ عَظِيمٍ، وَقَدْ وَضَعُوا بَيْنَ أَيْدِيَهَا أَنْوَاعًا مِنَ الْأَطْعِمَةِ قُرْبَانًا إِلَيْهَا، فَقَالَ لَهَا عَلَى سَبِيلِ التَّهَكُّمِ وَالِازْدِرَاءِ: أَلَا تَأْكُلُونَ مَا لَكُمْ لَا تَنْطِقُونَ فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ؛ لِأَنَّهَا أَقْوَى وَأَبْطَشُ وَأَسْرَعُ وَأَقْهَرُ، فَكَسَّرَهَا بِقَدُومٍ فِي يَدِهِ، كَمَا قَالَ تَعَالَى: فَجَعَلَهُمْ جُذَاذًا أَيْ حُطَامًا كَسَّرَهَا كُلَّهَا إِلَّا كَبِيرًا لَهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ. قِيلَ: إِنَّهُ وَضَعَ الْقَدُومَ فِي يَدِ الْكَبِيرِ إِشَارَةً إِلَى أَنَّهُ غَارَ أَنْ تُعْبَدَ مَعَهُ هَذِهِ الصِّغَارُ، فَلَمَّا رَجَعُوا مِنْ عِيدِهِمْ، وَوَجَدُوا مَا حَلَّ بِمَعْبُودِهِمْ قَالُوا مَنْ فَعَلَ هَذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ. وَهَذَا فِيهِ دَلِيلٌ ظَاهِرٌ لَهُمْ لَوْ كَانُوا يَعْقِلُونَ، وَهُوَ مَا حَلَّ بِآلِهَتِهِمُ الَّتِي كَانُوا يَعْبُدُونَهَا، فَلَوْ كَانَتْ آلِهَةً لَدَفَعَتْ عَنْ أَنْفُسِهَا مَنْ أَرَادَهَا بِسُوءٍ لَكِنَّهُمْ قَالُوا مِنْ جَهْلِهِمْ، وَقِلَّةِ عَقْلِهِمْ، وَكَثْرَةِ ضَلَالِهِمْ، وَخَبَالِهِمْ: مَنْ فَعَلَ هَذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ. أَيْ يَذْكُرُهَا بِالْعَيْبِ، وَالتَّنَقُّصِ لَهَا، وَالِازْدِرَاءِ بِهَا فَهُوَ الْمُقِيمُ عَلَيْهَا، وَالْكَاسِرُ لَهَا، وَعَلَى قَوْلِ ابْنِ مَسْعُودٍ أَيْ يَذْكُرُهُمْ بِقَوْلِهِ: وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ. قَالُوا فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ. أَيْ فِي الْمَلَأِ الْأَكْبَرِ عَلَى رُءُوسِ الْأَشْهَادِ لَعَلَّهُمْ يَشْهَدُونَ مَقَالَتَهُ، وَيَسْمَعُونَ كَلَامَهُ، وَيُعَايِنُونَ مَا يَحِلُّ بِهِ مِنَ الِاقْتِصَاصِ مِنْهُ، وَكَانَ هَذَا أَكْبَرَ مَقَاصِدِ الْخَلِيلِ عَلَيْهِ السَّلَامُ أَنْ يَجْتَمِعَ النَّاسُ كُلُّهُمْ فَيُقِيمَ عَلَى جَمِيعِ عُبَّادِ الْأَصْنَامِ الْحُجَّةَ عَلَى بُطْلَانِ مَا هُمْ عَلَيْهِ، كَمَا قَالَ مُوسَى عَلَيْهِ السَّلَامُ لِفِرْعَوْنَ: مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى. فَلَمَّا اجْتَمَعُوا وَجَاءُوا بِهِ. كَمَا ذَكَرُوا: قَالُوا أَأَنْتَ فَعَلْتَ هَذَا بِآلِهَتِنَا يَا إِبْرَاهِيمُ قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا. قِيلَ: مَعْنَاهُ هُوَ الْحَامِلُ لِي عَلَى تَكْسِيرِهَا، وَإِنَّمَا عَرَّضَ لَهُمْ فِي الْقَوْلِ فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ. وَإِنَّمَا أَرَادَ بِقَوْلِهِ هَذَا أَنْ يُبَادِرُوا إِلَى الْقَوْلِ أَنَّ هَذِهِ لَا تَنْطِقُ فَيَعْتَرِفُوا بِأَنَّهَا جَمَادٌ كَسَائِرِ الْجَمَادَاتِ فَرَجَعُوا إِلَى أَنْفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ. أَيْ فَعَادُوا عَلَى أَنْفُسِهِمْ بِالْمَلَامَةِ فَقَالُوا: إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ. أَيْ فِي تَرْكِهَا لَا حَافِظَ لَهَا، وَلَا حَارِسَ عِنْدَهَا ثُمَّ نُكِسُوا عَلَى رُءُوسِهِمْ. قَالَ السُّدِّيُّ: أَيْ ثُمَّ رَجَعُوا إِلَى الْفِتْنَةِ فَعَلَى هَذَا يَكُونُ قَوْلُهُ: إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ. أَيْ فِي عِبَادَتِهَا. وَقَالَ قَتَادَةُ أَدْرَكَتِ الْقَوْمَ حَيْرَةُ سَوْءٍ أَيْ فَأَطْرَقُوا، ثُمَّ قَالُوا: لَقَدْ عَلِمْتَ مَا هَؤُلَاءِ يَنْطِقُونَ. أَيْ لَقَدْ عَلِمْتَ يَا إِبْرَاهِيمُ أَنَّ هَذِهِ لَا تَنْطِقُ فَكَيْفَ تَأْمُرُنَا بِسُؤَالِهَا فَعِنْدَ ذَلِكَ قَالَ لَهُمُ الْخَلِيلُ عَلَيْهِ السَّلَامُ: أَفَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ أُفٍّ لَكُمْ وَلِمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَفَلَا تَعْقِلُونَ. كَمَا قَالَ: فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ. قَالَ مُجَاهِدٌ: يُسْرِعُونَ. قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ. أَيْ كَيْفَ تَعْبُدُونَ أَصْنَامًا أَنْتُمْ تَنْحِتُونَهَا مِنَ الْخَشَبِ وَالْحِجَارَةِ، وَتُصَوِّرُونَهَا وَتُشَكِّلُونَهَا كَمَا تُرِيدُونَ وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ؟ وَسَوَاءٌ كَانَتْ مَا مَصْدَرِيَّةً أَوْ بِمَعْنَى الَّذِي فَمُقْتَضَى الْكَلَامِ أَنَّكُمْ مَخْلُوقُونَ وَهَذِهِ الْأَصْنَامَ مَخْلُوقَةٌ، فَكَيْفَ يَعْبُدُ مَخْلُوقٌ مَخْلُوقًا مِثْلَهُ فَإِنَّهُ لَيْسَ عِبَادَتُكُمْ لَهَا بِأَوْلَى مِنْ عِبَادَتِهَا لَكُمْ، وَهَذَا بَاطِلٌ فَالْآخَرُ بَاطِلٌ لِلتَّحَكُّمِ؛ إِذْ لَيْسَتِ الْعِبَادَةُ تَصْلُحُ وَلَا تَجِبُ إِلَّا لِلْخَالِقِ وَحْدَهُ لَا شَرِيكَ لَهُ.

     ✧ The Most High mentioned his debate with his people and his call to them to abandon what they were upon and his command to them to worship Allah the Most High. Thus the Most High said: “And thus did We show Ibrāhīm the dominion of the heavens and the earth, and so that he might be of those who are certain. When the night grew dark upon him, he saw a star and said, ‘This is my Lord.’ But when it set, he said, ‘I do not love those that set.’ When he saw the moon rising, he said, ‘This is my Lord.’ But when it set, he said, ‘If my Lord does not guide me, I will surely be among the people who go astray.’ When he saw the sun rising, he said, ‘This is my Lord; this is greater.’ But when it set, he said, ‘O my people, I am free from what you associate. I have turned my face to Him who originated the heavens and the earth, as a ḥanīf, and I am not of the associators.’ And his people argued with him. He said, ‘Do you argue with me about Allah while He has guided me? I do not fear what you associate with Him, except that my Lord should will something. My Lord encompasses all things in knowledge. Will you not take heed? How should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? Which of the two parties has more right to security, if you know?’ Those who have believed and have not mixed their faith with wrongdoing—those will have security, and they are guided. And that was Our proof which We gave Ibrāhīm against his people. We raise in degrees whom We will. Indeed, your Lord is Wise, Knowing” [al-Anʿām: 75–83]. This is the station of debating with his people and clarifying to them that these observed celestial bodies of shining stars are not fit for divinity, nor to be worshipped alongside Allah, Mighty and Majestic, because they are created, lorded over, made, managed, subjugated; they rise at one time and set at another, so they disappear from this world, while the Lord, the Most High, nothing is absent from Him and nothing hidden is concealed from Him. Rather, He is the Everlasting, the Remaining without cessation; there is no god but He and no lord besides Him. He first clarified to them the unfitness of the star—it is said it was Venus—for that, then he ascended from it to the moon, which is brighter than it and more radiant in beauty, then he ascended to the sun, which is the most intense of the observed celestial bodies in light, splendor, and brilliance. He showed that they are subjugated, set in motion, determined, and lorded over, as the Most High said: “And of His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or to the moon, but prostrate to Allah who created them, if it is Him you worship” [Fuṣṣilat: 37]. Thus He said: “When he saw the sun rising,” that is, appearing, “he said, ‘This is my Lord; this is greater.’ But when it set, he said, ‘O my people, I am free from what you associate. I have turned my face to Him who originated the heavens and the earth, as a ḥanīf, and I am not of the associators.’ And his people argued with him. He said, ‘Do you argue with me about Allah while He has guided me? I do not fear what you associate with Him, except that my Lord should will something.’” That is, I do not care about these gods that you worship besides Allah, for they do not benefit anything, do not hear, and do not understand. Rather, they are lorded over, subjugated like the stars and the like, or made, carved, and hewn. The apparent meaning is that this admonition of his concerning the stars was to the people of Ḥarrān, for they used to worship them. This refutes the claim of those who alleged that he said this when he came out of the underground hiding place as a child, as Ibn Isḥāq and others mentioned, and that rests on Israelite reports that are not reliable, especially when they contradict the truth. As for the people of Bābil, they used to worship idols, and they are the ones with whom he debated concerning worshipping them, and he broke them against them, humiliated them, and made clear their falsehood. Ibrāhīm’s Denial of His People’s Worship of Idols: As the Most High said: “And he said, ‘You have only taken idols besides Allah out of affection among yourselves in the life of this world. Then on the Day of Resurrection you will deny one another and curse one another, and your abode will be the Fire, and you will have no helpers’” [al-ʿAnkabūt: 25]. And He said in Sūrat al-Anbiyāʾ: “And We had given Ibrāhīm his right guidance before, and We were knowing of him. When he said to his father and his people, ‘What are these statues to which you are devoted?’ They said, ‘We found our fathers worshipping them.’ He said, ‘You and your fathers have been in clear error.’ They said, ‘Have you come to us with the truth, or are you among those who jest?’ He said, ‘Rather, your Lord is the Lord of the heavens and the earth who originated them, and I am of those who testify to that. And by Allah, I will surely scheme against your idols after you turn away.’ So he made them into fragments, except a large one of theirs, so that they might return to it. They said, ‘Who did this to our gods? Indeed, he is of the wrongdoers.’ They said, ‘We heard a young man mention them; he is called Ibrāhīm.’ They said, ‘Then bring him before the eyes of the people, so that they might bear witness.’ They said, ‘Was it you who did this to our gods, O Ibrāhīm?’ He said, ‘Rather, this large one of theirs did it. Ask them, if they can speak.’ So they turned to themselves and said, ‘Indeed, you are the wrongdoers.’ Then they were turned upside down on their heads: ‘You know that these do not speak.’ He said, ‘Do you then worship besides Allah that which does not benefit you at all and does not harm you? Uff to you and to what you worship besides Allah. Will you not use reason?’ They said, ‘Burn him and support your gods, if you are to act.’ We said, ‘O fire, be coolness and peace upon Ibrāhīm.’ And they intended a plot against him, but We made them the greatest losers” [al-Anbiyāʾ: 51–70]. And He said in Sūrat al-Shuʿarāʾ: “And recite to them the news of Ibrāhīm, when he said to his father and his people, ‘What do you worship?’ They said, ‘We worship idols, and we remain devoted to them.’ He said, ‘Do they hear you when you call, or benefit you or harm you?’ They said, ‘Rather, we found our fathers doing so.’ He said, ‘Have you seen what you have been worshipping, you and your ancient fathers? Indeed, they are an enemy to me, except the Lord of the worlds, who created me, and He guides me, and it is He who feeds me and gives me drink, and when I am ill, He heals me, and who will cause me to die and then bring me to life, and who I hope will forgive me my sin on the Day of Recompense. My Lord, grant me judgment and join me with the righteous’” [al-Shuʿarāʾ: 69–83]. And the Most High said in Sūrat al-Ṣāffāt: “And indeed, among his party was Ibrāhīm, when he came to his Lord with a sound heart, when he said to his father and his people, ‘What do you worship? Is it falsehood—gods besides Allah—that you desire? Then what is your thought about the Lord of the worlds?’ Then he cast a glance at the stars and said, ‘Indeed, I am ill.’ So they turned away from him, departing. Then he withdrew to their gods and said, ‘Will you not eat? What is with you that you do not speak?’ Then he turned upon them, striking with the right hand. Then they came to him, hurrying. He said, ‘Do you worship what you carve, while Allah created you and what you make?’ They said, ‘Build for him a structure and cast him into the blazing fire.’ And they intended a plot against him, but We made them the lowest” [al-Ṣāffāt: 83–98]. Allah the Most High informs about Ibrāhīm, His intimate friend ﷺ, that he denied his people’s worship of idols, belittled them before them, made them small, and disparaged them. He said: “What are these statues to which you are devoted?” That is, remaining devoted before them and submitting to them. They said, “We found our fathers worshipping them.” Their only argument was the practice of the fathers and forefathers and what they were upon of worshipping rivals. He said, “You and your fathers have been in clear error,” as the Most High said: “When he said to his father and his people, ‘What do you worship? Is it falsehood—gods besides Allah—that you desire? Then what is your thought about the Lord of the worlds?’” Qatādah said: What do you think He will do with you when you meet Him, having worshipped other than Him? And he said to them: “Do they hear you when you call, or benefit you or harm you? They said, ‘Rather, we found our fathers doing so.’” They conceded to him that these do not hear a caller, do not benefit, and do not harm at all; the only thing that carried them to worship them was imitation of their predecessors and those like them in error among the ignorant fathers. For this reason he said to them: “Have you seen what you have been worshipping, you and your ancient fathers? Indeed, they are an enemy to me, except the Lord of the worlds.” This is a decisive proof of the falsehood of the divinity of what they claimed of idols, because he disavowed them and disparaged them. If they could harm, they would have harmed him; if they could have effect, they would have affected him. They said, “Have you come to us with the truth, or are you among those who jest?” They were saying: This speech that you say to us, and by which you disparage our gods and attack our fathers—do you say it in truth and seriousness, or jesting? He said: “Rather, your Lord is the Lord of the heavens and the earth who originated them, and I am of those who testify to that.” That is, rather I say this to you in seriousness and truth. Your God is Allah, who is with no god but He, your Lord and Lord of every thing, the Originator of the heavens and the earth, the Creator of them without any previous pattern, so He alone is deserving of worship, with no partner, and I am of those who testify to that. And His saying: “And by Allah, I will surely scheme against your idols after you turn away.” He swore that he would surely scheme against these idols that they worshipped after they turned away going to their festival. It is said that he said this secretly in himself. Ibn Masʿūd said: Some of them heard it. They had a festival to which they would go once every year to the outskirts of the town. His father invited him to attend it, so he said: “Indeed, I am ill,” as the Most High said: “Then he cast a glance at the stars and said, ‘Indeed, I am ill.’” He made an allusion to them in speech until he reached his goal of humiliating their idols and supporting the true religion of Allah in the falsehood of what they were upon of worshipping idols that deserved to be broken and humiliated in the utmost humiliation. So when they went out to their festival and he remained in their town, “he withdrew to their gods,” that is, he went to them quickly and secretly. He found them in a great hall, and they had placed before them various kinds of food as offerings to them. He said to them in the manner of mockery and contempt: “Will you not eat? What is with you that you do not speak? Then he turned upon them, striking with the right hand,” because it is stronger, more forceful, faster, and more overpowering. He broke them with an adze in his hand, as the Most High said: “So he made them into fragments,” that is, broken pieces; he broke all of them, “except a large one of theirs, so that they might return to it.” It is said that he placed the adze in the hand of the large one, as an indication that it was jealous that these small ones should be worshipped alongside it. So when they returned from their festival and found what had befallen their object of worship, they said, “Who did this to our gods? Indeed, he is of the wrongdoers.” In this there is a clear proof for them, if only they understood: that which befell their gods that they used to worship. If they had been gods, they would have defended themselves from anyone who intended them harm. But they said out of their ignorance, lack of intellect, abundant error, and confusion: “Who did this to our gods? Indeed, he is of the wrongdoers.” They said, “We heard a young man mention them; he is called Ibrāhīm.” That is, he mentioned them with fault, disparagement of them, and contempt for them, so he is the one who stayed behind and broke them. According to Ibn Masʿūd, that is, he mentioned them by his saying: “And by Allah, I will surely scheme against your idols after you turn away.” They said, “Then bring him before the eyes of the people, so that they might bear witness.” That is, in the great assembly before the witnesses, so that they might witness his statement, hear his words, and see what befalls him of retribution. This was among the greatest purposes of the intimate friend ﷺ: that all the people should gather and he would establish the proof against all worshippers of idols of the falsehood of what they were upon, as Mūsā ﷺ said to Firʿawn: “Your appointment is the day of adornment, and that the people be gathered at forenoon.” So when they gathered and brought him, as they mentioned, they said, “Was it you who did this to our gods, O Ibrāhīm?” He said, “Rather, this large one of theirs did it.” It is said that its meaning is: He is the one who incited me to break them. He made an allusion to them in speech: “Ask them, if they can speak.” He only intended by this saying that they should hasten to say that these do not speak, so that they would admit that they are inanimate like other inanimate things. “So they turned to themselves and said, ‘Indeed, you are the wrongdoers.’” That is, they turned back upon themselves with blame and said: “Indeed, you are the wrongdoers,” that is, in leaving them without any guardian or guard. “Then they were turned upside down on their heads.” Al-Suddī said: That is, then they returned to tribulation. On this reading his saying “Indeed, you are the wrongdoers” means in worshipping them. Qatādah said: The people were overtaken by terrible confusion, that is, they bowed their heads, then they said: “You know that these do not speak.” That is, you know, O Ibrāhīm, that these do not speak, so how can you command us to ask them? At that point the intimate friend ﷺ said to them: “Do you then worship besides Allah that which does not benefit you at all and does not harm you? Uff to you and to what you worship besides Allah. Will you not use reason?” As He said: “Then they came to him, hurrying.” Mujāhid said: Rushing. He said, “Do you worship what you carve?” That is, how can you worship idols that you carve from wood and stone, and that you shape and form as you wish, “while Allah created you and what you make?” Whether mā is a gerundival particle or with the meaning of “that which,” the implication of the speech is that you are created and these idols are created. How can a created being worship a created being like itself? Indeed, your worshipping them is no more entitled than their worshipping you, and this is false, so the other is false by arbitrary judgment, because worship is not suitable and is not obligatory except for the Creator alone, with no partner.

140. Tarikh (al-Tabari) 118No grade recorded

     قِصَّةِ إِلْقَائِهِ فِي النَّارِ  ثُمَّ إِنَّ نمرود وَأَصْحَابَهُ أَجْمَعُوا عَلَى قَتْلِ إِبْرَاهِيمَ  قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ. عَدَلُوا عَنِ الْجِدَالِ وَالْمُنَاظَرَةِ لَمَّا انْقَطَعُوا وَغُلِبُوا، وَلَمْ تَبْقَ لَهُمْ حَجَّةٌ وَلَا شُبْهَةٌ، إِلَى اسْتِعْمَالِ قُوَّتِهِمْ وَسُلْطَانِهِمْ، لِيَنْصُرُوا مَا هُمْ عَلَيْهِ مِنْ سَفَهِهِمْ وَطُغْيَانِهِمْ، فَكَادَهُمُ الرَّبُّ جَلَّ جَلَالُهُ، وَأَعْلَى كَلِمَتَهُ وَدِينَهُ وَبُرْهَانَهُ، كَمَا قَالَ تَعَالَى: قَالُوا حَرِّقُوهُ وَانْصُرُوا آلِهَتَكُمْ إِنْ كُنْتُمْ فَاعِلِينَ قُلْنَا يَانَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ. وَذَلِكَ أَنَّهُمْ شَرَعُوا يَجْمَعُونَ حَطَبًا مِنْ جَمِيعِ مَا يُمْكِنُهُمْ مِنَ الْأَمَاكِنِ، فَمَكَثُوا مُدَّةً يَجْمَعُونَ لَهُ حَتَّى إِنَّ الْمَرْأَةَ مِنْهُمْ كَانَتْ إِذَا مَرِضَتْ تَنْذِرُ لَئِنْ عُوفِيَتْ لَتَحْمِلَنَّ حَطَبًا لِحَرِيقِ إِبْرَاهِيمَ، ثُمَّ عَمَدُوا إِلَى جَوْبَةٍ عَظِيمَةٍ فَوَضَعُوا فِيهَا ذَلِكَ الْحَطَبَ، وَأَطْلَقُوا فِيهِ النَّارَ فَاضْطَرَمَتْ وَتَأَجَّجَتْ وَالْتَهَبَتْ، وَعَلَاهَا شَرَرٌ لَمْ يُرَ مِثْلُهُ قَطُّ حَتَّى إِنْ كَانَتِ الطَّيْرُ لَتَمُرُّ بِهَا فَتَحْتَرِقُ مِنْ شِدَّتِهَا وَحَرِّهَا ثُمَّ وَضَعُوا إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ فِي كِفَّةِ مَنْجَنِيقٍ صَنَعَهُ لَهُمْ رَجُلٌ مِنَ الْأَكْرَادِ يُقَالُ لَهُ هِيزَنُ، وَكَانَ أَوَّلَ مَنْ صَنَعَ الْمَجَانِيقَ فَخَسَفَ اللَّهُ بِهِ الْأَرْضَ فَهُوَ يَتَجَلْجَلُ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ، ثُمَّ أَخَذُوا يُقَيِّدُونَهُ وَيُكَتِّفُونَهُ، وَهُوَ يَقُولُ: لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ، لَكَ الْحَمْدُ وَلَكَ الْمُلْكُ لَا شَرِيكَ لَكَ. فَلَمَّا وُضِعَ الْخَلِيلُ عَلَيْهِ السَّلَامُ فِي كِفَّةِ الْمَنْجَنِيقِ مُقَيَّدًا مَكْتُوفًا، ثُمَّ أَلْقَوْهُ مِنْهُ إِلَى النَّارِ قَالَ: حَسْبُنَا اللَّهُ، وَنِعْمَ الْوَكِيلُ. كَمَا رَوَى الْبُخَارِيُّ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ. قَالَهَا إِبْرَاهِيمُ حِينَ أُلْقِيَ فِي النَّارِ، وَقَالَهَا مُحَمَّدٌ حِينَ قِيلَ لَهُ: إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ [ آلِ عِمْرَانَ: 173 - 174 ]. الْآيَةَ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ ﷺ: لَمَّا أُلْقِيَ إِبْرَاهِيمُ فِي النَّارِ قَالَ: اللَّهُمَّ إِنَّكَ فِي السَّمَاءِ وَاحِدٌ، وَأَنَا فِي الْأَرْضِ وَاحِدٌ أَعْبُدُكَ. وَذَكَرَ بَعْضُ السَّلَفِ أَنَّ جِبْرِيلَ عَرَضَ لَهُ فِي الْهَوَاءِ فَقَالَ: أَلَكَ حَاجَةٌ ؟ فَقَالَ: أَمَّا إِلَيْكَ فَلَا. وَيُرْوَى عَنِ ابْنِ عَبَّاسٍ، وَسَعِيدِ بْنِ جُبَيْرٍ أَنَّهُ قَالَ: جَعَلَ مَلَكُ الْمَطَرِ يَقُولُ: مَتَى أُومَرُ فَأُرْسِلَ الْمَطَرَ ؟ فَكَانَ أَمْرُ اللَّهِ أَسْرَعَ قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ. قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ أَيْ لَا تَضُرِّيهِ، وَقَالَ ابْنُ عَبَّاسٍ وَأَبُو الْعَالِيَةِ: لَوْلَا أَنَّ اللَّهَ قَالَ: وَسَلَامًا عَلَى إِبْرَاهِيمَ لَأَذَى إِبْرَاهِيمَ بَرْدُهَا. وَقَالَ كَعْبُ الْأَحْبَارِ: لَمْ يَنْتَفِعْ أَهْلُ الْأَرْضِ يَوْمَئِذٍ بِنَارٍ، وَلَمْ يُحْرَقْ مِنْهُ سِوَى وَثَاقِهِ. وَقَالَ الضَّحَّاكُ: يُرْوَى أَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ كَانَ مَعَهُ يَمْسَحُ الْعَرَقَ عَنْ وَجْهِهِ لَمْ يُصِبْهُ مِنْهَا شَيْءٌ غَيْرُهُ. وَقَالَ السُّدِّيُّ: كَانَ مَعَهُ أَيْضًا مَلَكُ الظِّلِّ. وَصَارَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ فِي مِثْلِ الْجُونَةِ حَوْلَهُ النَّارُ، وَهُوَ فِي رَوْضَةٍ خَضْرَاءَ، وَالنَّاسُ يَنْظُرُونَ إِلَيْهِ لَا يَقْدِرُونَ عَلَى الْوُصُولِ إِلَيْهِ، وَلَا هُوَ يَخْرُجُ إِلَيْهِمْ فَعَنْ أَبِي هُرَيْرَةَ أَنَّهُ قَالَ: أَحْسَنُ كَلِمَةٍ قَالَهَا أَبُو إِبْرَاهِيمَ إِذْ قَالَ لَمَّا رَأَى وَلَدَهُ عَلَى تِلْكَ الْحَالِ: نِعْمَ الرَّبُّ رَبُّكَ يَا إِبْرَاهِيمُ. وَرَوَى ابْنُ عَسَاكِرَ، عَنْ عِكْرِمَةَ: أَنَّ أُمَّ إِبْرَاهِيمَ نَظَرَتْ إِلَى ابْنِهَا عَلَيْهِ السَّلَامُ فَنَادَتْهُ: يَا بُنَيَّ إِنِّي أُرِيدُ أَنْ أَجِيءَ إِلَيْكَ، فَادْعُ اللَّهَ أَنْ يُنَجِّيَنِي مِنْ حَرِّ النَّارِ حَوْلَكَ. فَقَالَ: نَعَمْ. فَأَقْبَلَتْ إِلَيْهِ لَا يَمَسُّهَا شَيْءٌ مِنْ حَرِّ النَّارِ، فَلَمَّا وَصَلَتْ إِلَيْهِ اعْتَنَقَتْهُ، وَقَبَّلَتْهُ، ثُمَّ عَادَتْ. وَعَنِ الْمِنْهَالِ بْنِ عَمْرٍو أَنَّهُ قَالَ: أُخْبِرْتُ أَنَّ إِبْرَاهِيمَ مَكَثَ هُنَاكَ إِمَّا أَرْبَعِينَ، وَإِمَّا خَمْسِينَ يَوْمًا، وَأَنَّهُ قَالَ: مَا كُنْتُ أَيَّامًا وَلَيَالِيَ أَطْيَبَ عَيْشًا إِذْ كُنْتُ فِيهَا، وَوَدِدْتُ أَنَّ عَيْشِي وَحَيَاتِي كُلَّهَا مِثْلُ إِذْ كُنْتُ فِيهَا. صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ. فَأَرَادُوا أَنْ يَنْتَصِرُوا فَخُذِلُوا، وَأَرَادُوا أَنْ يَرْتَفِعُوا فَاتَّضَعُوا، وَأَرَادُوا أَنْ يَغْلِبُوا فَغُلِبُوا قَالَ اللَّهُ تَعَالَى: وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ. وَفِي الْآيَةِ الْأُخْرَى: الْأَسْفَلِينَ فَفَازُوا بِالْخَسَارَةِ وَالسَّفَالِ هَذَا فِي الدُّنْيَا، وَأَمَّا فِي الْآخِرَةِ فَإِنَّ نَارَهُمْ لَا تَكُونُ عَلَيْهِمْ بَرْدًا وَلَا سَلَامًا، وَلَا يُلَقَّوْنَ فِيهَا تَحِيَّةً وَلَا سَلَامًا، بَلْ هِيَ كَمَا قَالَ تَعَالَى: إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا. ومَكَثَ نُمْرُودُ أَيَّامًا لَا يَشُكُّ أَنَّ النَّارَ قَدْ أَكَلَتْ إِبْرَاهِيمَ، فَرَأَى كَأَنَّهُ نَظَرَ فِيهَا وَهِيَ تُحْرِقُ بَعْضُهَا بَعْضًا وَإِبْرَاهِيمُ جَالِسٌ إِلَى جَنْبِهِ رَجُلٌ مِثْلُهُ. فَقَالَ لِقَوْمِهِ: لَقَدْ رَأَيْتُ كَأَنَّ إِبْرَاهِيمَ حَيٌّ وَلَقَدْ شُبِّهَ عَلَيَّ، ابْنُوا لِي صَرْحًا يُشْرِفُ بِي عَلَى النَّارِ، فَبَنَوْا لَهُ وَأَشْرَفَ مِنْهُ فَرَأَى إِبْرَاهِيمَ جَالِسًا وَإِلَى جَانِبِهِ رَجُلٌ فِي صُورَتِهِ، فَنَادَاهُ نُمْرُودُ: يَا إِبْرَاهِيمُ، كَبِيرٌ إِلَهُكَ الَّذِي بَلَغَتْ قُدْرَتُهُ وَعِزَّتُهُ أَنْ حَالَ بَيْنَكَ وَبَيْنَ مَا أَرَى، هَلْ تَسْتَطِيعُ أَنْ تَخْرُجَ مِنْهَا ؟ قَالَ: نَعَمْ. قَالَ: أَتَخْشَى إِنْ أَقَمْتَ فِيهَا أَنْ تَضُرَّكَ ؟ قَالَ: لَا. فَقَامَ إِبْرَاهِيمُ فَخَرَجَ مِنْهَا، فَلَمَّا خَرَجَ قَالَ لَهُ: يَا إِبْرَاهِيمُ، مَنِ الرَّجُلُ الَّذِي رَأَيْتُ مَعَكَ مِثْلَ صُورَتِكَ ؟ قَالَ: ذَلِكَ مَلَكُ الظِّلِّ أَرْسَلَهُ إِلَيَّ رَبِّي لِيُؤْنِسَنِي. قَالَ نُمْرُودُ: إِنِّي مُقَرِّبٌ مِنْ إِلَهِكَ قُرْبَانًا لِمَا رَأَيْتُ مِنْ قُدْرَتِهِ وَعِزَّتِهِ وَمَا صَنَعَ بِكَ حِينَ أَبَيْتَ إِلَّا عِبَادَتَهُ. فَقَالَ إِبْرَاهِيمُ: إِذًا لَا يَقْبَلُ اللَّهُ مِنْكَ مَا كُنْتَ عَلَى شَيْءٍ مِنْ دِينِكَ. فَقَالَ: يَا إِبْرَاهِيمُ، لَا أَسْتَطِيعُ تَرْكَ مُلْكِي. وَقَرَّبَ أَرْبَعَةَ آلَافِ بَقَرَةٍ وَكَفَّ عَنْ إِبْرَاهِيمَ، وَمَنَعَهُ اللَّهُ مِنْهُ. وَآمَنَ مَعَ إِبْرَاهِيمَ رِجَالٌ مِنْ قَوْمِهِ حِينَ رَأَوْا مَا صَنَعَ اللَّهُ بِهِ عَلَى خَوْفٍ مِنْ نُمْرُودَ وَمَلَئِهِمْ، وَآمَنَ لَهُ لُوطُ بْنُ هَارَانَ، وَهُوَ ابْنُ أَخِي إِبْرَاهِيمَ، وَكَانَ لَهُمْ أَخٌ ثَالِثٌ يُقَالُ لَهُ نَاخُورُ بْنُ تَارِخَ، وَهُوَ أَبُو بِتْوِيلَ، وَبِتْوِيلُ أَبُو لَابَانَ وَأَبُو رَبْقَا امْرَأَةِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ أُمِّ يَعْقُوبَ، وَلَابَانُ أَبُو لَيَّا وَرَاحِيلَ زَوْجَتَيْ يَعْقُوبَ. وَآمَنَتْ بِهِ سَارَةُ، وَهِيَ ابْنَةُ عَمِّهِ، وَهِيَ سَارَةُ ابْنَةُ هَارَانَ الْأَكْبَرِ عَمِّ إِبْرَاهِيمَ، وَقِيلَ: كَانَتِ ابْنَةَ مَلِكِ حَرَّانَ. فَآمَنَتْ بِاللَّهِ تَعَالَى مَعَ إِبْرَاهِيمَ. وَقَالَ أَحْمَدُ بسنده عَنْ نَافِعٍ أَنَّ امْرَأَةً دَخَلَتْ عَلَى عَائِشَةَ، فَإِذَا رُمْحٌ مَنْصُوبٌ فَقَالَتْ: مَا هَذَا الرُّمْحُ؟ فَقَالَتْ: نَقْتُلُ بِهِ الْأَوْزَاغَ، ثُمَّ حَدَّثَتْ عَنْ رَسُولِ اللَّهِ ﷺ: أَنَّ إِبْرَاهِيمَ لَمَّا أُلْقِيَ فِي النَّارِ جَعَلَتِ الدَّوَابُّ كُلُّهَا تُطْفِئُ عَنْهُ إِلَّا الْوَزَغَ فَإِنَّهُ جَعَلَ يَنْفُخُهَا عَلَيْهِ.

     ✧ The story of throwing him into the fire. Then Nimrod and his companions agreed upon killing Abraham. They said: "Build for him a structure and cast him into the blazing fire." So they intended a plot against him, but We made them the lowest. They turned away from argument and debate when they were cut off and defeated, and no argument or specious objection remained for them, to employing their strength and authority to support the folly and tyranny they were upon. So the Lord, majestic is His majesty, plotted against them, and exalted His word, His religion, and His proof. As the Most High said: "They said: Burn him and support your gods, if you are to act. We said: O fire, be coolness and safety upon Abraham. And they intended a plot against him, but We made them the greatest losers." That is because they began gathering firewood from all the places they could, and they spent a period gathering it for him, until a woman among them, when she fell ill, would vow that if she recovered she would surely carry firewood for the burning of Abraham. Then they went to a great pit and placed that firewood in it, and set fire to it, so it blazed and flamed and burned fiercely, and sparks rose from it the like of which had never been seen, until birds passing by it would burn from its intensity and heat. Then they placed Abraham ﷺ in the cup of a mangonel that a Kurdish man named Hayzan had made for them, and he was the first to make mangonels, so God caused the earth to swallow him, and he is sinking in it until the Day of Resurrection. Then they began binding him and tying his arms behind his back, while he was saying: "There is no god but You, glory be to You. Yours is the praise and Yours is the dominion, no partner has You." When the Friend ﷺ was placed in the cup of the mangonel bound and tied, then they hurled him from it into the fire, he said: "God is sufficient for us, and excellent is the Trustee." As al-Bukhari narrated from Ibn Abbas that he said: "God is sufficient for us, and excellent is the Trustee. Abraham said it when he was thrown into the fire, and Muhammad said it when it was said to him: 'The people have gathered against you, so fear them,' but it increased them in faith, and they said: 'God is sufficient for us, and excellent is the Trustee.' So they returned with favor from God and bounty, no harm touched them" [Al Imran: 173-174] — the verse. And from Abu Hurayrah who said: The Messenger of God ﷺ said: "When Abraham was thrown into the fire, he said: 'O God, You are One in heaven, and I am one on earth worshipping You.'" And some of the early scholars mentioned that Gabriel appeared to him in the air and said: "Do you have a need?" He said: "As for you, no." It is narrated from Ibn Abbas and Sa'id ibn Jubayr that he said: "The angel of rain began saying: 'When will I be commanded to send the rain?' But God's command was swifter: 'We said: O fire, be coolness and safety upon Abraham.'" Ali ibn Abi Talib said: "That is, do not harm him." Ibn Abbas and Abu al-Aliyah said: "Had God not said: 'and safety upon Abraham,' its cold would have harmed Abraham." Ka'b al-Ahbar said: "The people of the earth did not benefit from any fire that day, and nothing of him was burned except his bonds." Al-Dahhak said: "It is narrated that Gabriel ﷺ was with him wiping the sweat from his face; nothing of it touched him except that." Al-Suddi said: "With him also was the angel of shade." And Abraham ﷺ became as if in a garden enclosure, with fire around him, while he was in a green meadow, and the people were looking at him unable to reach him, nor could he come out to them. From Abu Hurayrah that he said: "The best word spoken by Abu Ibrahim when he saw his son in that state was: 'Excellent is the Lord, your Lord, O Abraham.'" And Ibn Asakir narrated from Ikrimah: that Abraham's mother looked at her son ﷺ and called to him: "O my son, I want to come to you, so pray to God that He save me from the heat of the fire around you." He said: "Yes." So she came toward him, and none of the heat of the fire touched her. When she reached him, she embraced him and kissed him, then returned. And from al-Minhal ibn Amr that he said: "I was told that Abraham remained there either forty or fifty days, and that he said: 'I never had days and nights more pleasant in living than those I was in, and I wish that my living and my life all were like those I was in.' May God's blessings and ﷺ." They wanted to gain victory but were forsaken, they wanted to rise but were humbled, and they wanted to overcome but were overcome. God the Most High said: "And they intended a plot against him, but We made them the greatest losers." And in the other verse: "the lowest." So they earned loss and lowliness in this world, and as for the hereafter, their fire will not be coolness nor safety for them, nor will they receive therein greeting or peace; rather it is as the Most High said: "Indeed it is evil as a settlement and abode." And Nimrod remained for days not doubting that the fire had consumed Abraham, then he saw as if he looked into it while it was burning itself part by part, and Abraham was sitting with a man like him beside him. So he said to his people: "I have seen as if Abraham is alive, and it has been confused for me. Build for me a lofty structure that will raise me above the fire." So they built for him, and he looked from it and saw Abraham sitting, and beside him a man in his likeness. Nimrod called to him: "O Abraham, great is your God whose power and might reached the point that He intervened between you and what I see. Can you come out of it?" He said: "Yes." He said: "Do you fear if you remain in it that it will harm you?" He said: "No." So Abraham stood and came out of it. When he came out, Nimrod said to him: "O Abraham, who is the man I saw with you in your likeness?" He said: "That was the angel of shade, my Lord sent him to me to keep me company." Nimrod said: "I will offer a sacrifice to your God as a near-offering because of the power and might I saw, and what He did for you when you refused anything but His worship." Abraham said: "Then God will not accept from you as long as you are upon anything of your religion." Nimrod said: "O Abraham, I cannot abandon my kingdom." And he offered four thousand cows and refrained from Abraham, and God protected him from him. And men from his people believed along with Abraham when they saw what God did for him, out of fear of Nimrod and their chiefs. And Lot son of Haran believed in him, and he was the son of Abraham's brother. They had a third brother called Nahor son of Terah, and he was the father of Bethuel, and Bethuel was the father of Laban and the father of Rebekah, the wife of Isaac son of Abraham, the mother of Jacob, and Laban was the father of Leah and Rachel, the two wives of Jacob. And Sarah believed in him, and she was his cousin, and she was Sarah daughter of Haran the elder, Abraham's uncle. It is also said she was the daughter of the king of Harran. So she believed in God the Most High along with Abraham. And Ahmad said with his chain from Nafi' that a woman entered upon Aisha, and there was a spear set up, and she said: "What is this spear?" She said: "We use it to kill geckos." Then she narrated from the Messenger of God ﷺ: that when Abraham was thrown into the fire, all the creatures began extinguishing it for him except the gecko, for it began blowing it upon him.

141. Tarikh (al-Tabari) 119No grade recorded

     مُنَاظَرَةِ إِبْرَاهِيمَ الْخَلِيلِ مَعَ مَنْ أَرَادَ أَنْ يُنَازِعَ الْعَظِيمَ الْجَلِيلَ فِي إِزَارِ الْعَظَمَةِ وَرِدَاءِ الْكِبْرِيَاءِ فَادَّعَى الرُّبُوبِيَّةَ وَهُوَ أَحَدُ الْعَبِيدِ الضُّعَفَاءِ   قَالَ اللَّهُ تَعَالَى: أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ. [ الْبَقَرَةِ: 258 ]. يَذْكُرُ تَعَالَى مُنَاظَرَةَ خَلِيلِهِ مَعَ هَذَا الْمَلِكِ الْجَبَّارِ الْمُتَمَرِّدِ الَّذِي ادَّعَى لِنَفْسِهِ الرُّبُوبِيَّةِ فَأَبْطَلَ الْخَلِيلُ عَلَيْهِ السَّلَامُ دَلِيلَهُ، وَبَيَّنَ كَثْرَةَ جَهْلِهِ وَقِلَّةَ عَقْلِهِ، وَأَلْجَمَهُ الْحُجَّةَ وَأَوْضَحَ لَهُ طَرِيقَ الْمَحَجَّةِ. قَالَ الْمُفَسِّرُونَ وَغَيْرُهُمْ مِنْ عُلَمَاءِ النَّسَبِ وَالْأَخْبَارِ: وَهَذَا الْمَلِكُ هُوَ مَلِكُ بَابِلَ، وَاسْمُهُ النُّمْرُودُ بْنُ كَنْعَانَ بْنِ كُوشِ بْنِ سَامِ بْنِ نُوحٍ قَالَهُ مُجَاهِدٌ. وَذَكَرُوا أَنَّ نُمْرُودًا هَذَا اسْتَمَرَّ فِي مُلْكِهِ أَرْبَعَمِائَةِ سَنَةٍ، وَكَانَ قَدْ طَغَا وَبَغَا وَتَجَبَّرَ وَعَتَا، وَآثَرَ الْحَيَاةَ الدُّنْيَا، وَلَمَّا دَعَاهُ إِبْرَاهِيمُ الْخَلِيلُ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ حَمَلَهُ الْجَهْلُ وَالضَّلَالُ وَطُولُ الْإِمْهَالِ عَلَى إِنْكَارِ الصَّانِعِ، فَحَاجَّ إِبْرَاهِيمَ الْخَلِيلَ فِي ذَلِكَ وَادَّعَى لِنَفْسِهِ الرُّبُوبِيَّةَ، فَلَمَّا قَالَ لَهُ الْخَلِيلُ: رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ. قَالَ قَتَادَةُ، وَالسُّدِّيُّ، وَمُحَمَّدُ بْنُ إِسْحَاقَ: يَعْنِي أَنَّهُ إِذَا أُتِيَ بِالرَّجُلَيْنِ قَدْ تَحَتَّمَ قَتْلُهُمَا فَإِذَا أَمَرَ بِقَتْلِ أَحَدِهِمَا، وَعَفَا عَنِ الْآخَرِ، فَكَأَنَّهُ قَدْ أَحْيَا هَذَا وَأَمَاتَ الْآخَرَ، وَهَذَا لَيْسَ بِمُعَارَضَةٍ لِلْخَلِيلِ، بَلْ هُوَ كَلَامٌ خَارِجِيٌّ عَنْ مَقَامِ الْمُنَاظَرَةِ لَيْسَ بِمَنْعٍ وَلَا بِمُعَارَضَةٍ، بَلْ هُوَ تَشْغِيبٌ مَحْضٌ، وَهُوَ انْقِطَاعٌ فِي الْحَقِيقَةِ، فَإِنَّ الْخَلِيلَ اسْتَدَلَّ عَلَى وُجُودِ الصَّانِعِ بِحُدُوثِ هَذِهِ الْمُشَاهَدَاتِ؛ مِنْ إِحْيَاءِ الْحَيَوَانَاتِ، وَمَوْتِهَا عَلَى وُجُودِ فَاعِلِ ذَلِكَ الَّذِي لَا بُدَّ مِنِ اسْتِنَادِهَا إِلَى وُجُودِهِ ضَرُورَةً، وَعَدَمِ قِيَامِهَا بِنَفْسِهَا، وَلَا بُدَّ مِنْ فَاعِلٍ لِهَذِهِ الْحَوَادِثِ الْمُشَاهَدَةِ؛ مِنْ خَلْقِهَا، وَتَسْخِيرِهَا، وَتَسْيِيرِ هَذِهِ الْكَوَاكِبِ، وَالرِّيَاحِ، وَالسَّحَابِ، وَالْمَطَرِ، وَخَلْقِ هَذِهِ الْحَيَوَانَاتِ الَّتِي تُوجَدُ مُشَاهَدَةً، ثُمَّ إِمَاتَتِهَا. وَلِهَذَا قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ. فَقَوْلُ هَذَا الْمَلِكِ الْجَاهِلِ: أَنَا أُحْيِي وَأُمِيتُ. إِنْ عَنَى أَنَّهُ الْفَاعِلُ لِهَذِهِ الْمُشَاهَدَاتِ فَقَدْ كَابَرَ وَعَانَدَ، وَإِنْ عَنَى مَا ذَكَرَهُ قَتَادَةُ، وَالسُّدِّيُّ، وَمُحَمَّدُ بْنُ إِسْحَاقَ فَلَمْ يَقُلْ شَيْئًا يَتَعَلَّقُ بِكَلَامِ الْخَلِيلِ؛ إِذْ لَمْ يَمْنَعْ مُقَدِّمَةً وَلَا عَارَضَ الدَّلِيلَ، وَلَمَّا كَانَ انْقِطَاعُ مُنَاظَرَةِ هَذَا الْمَلِكِ قَدْ تَخْفَى عَلَى كَثِيرٍ مِنَ النَّاسِ مِمَّنْ حَضَرَهُ وَغَيْرِهِمْ، ذَكَرَ دَلِيلًا آخَرَ بَيَّنَ وُجُودَ الصَّانِعِ وَبُطْلَانَ مَا ادَّعَاهُ النُّمْرُودُ، وَانْقِطَاعَهُ جَهْرَةً قَالَ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ. أَيْ هَذِهِ الشَّمْسُ مُسَخَّرَةٌ كُلَّ يَوْمٍ تَطْلُعُ مِنَ الْمَشْرِقِ كَمَا سَخَّرَهَا خَالِقُهَا وَمُسَيِّرُهَا وَقَاهِرُهَا، وَهُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ خَالِقُ كُلِّ شَيْءٍ، فَإِنْ كُنْتَ كَمَا زَعَمْتَ مِنْ أَنَّكَ الَّذِي تُحْيِي وَتُمِيتُ، فَأْتِ بِهَذِهِ الشَّمْسِ مِنَ الْمَغْرِبِ، فَإِنَّ الَّذِي يُحْيِي وَيُمِيتُ هُوَ الَّذِي يَفْعَلُ مَا يَشَاءُ، وَلَا يُمَانَعُ وَلَا يُغَالَبُ، بَلْ قَدْ قَهَرَ كُلَّ شَيْءٍ، وَدَانَ لَهُ كُلُّ شَيْءٍ، فَإِنْ كُنْتَ كَمَا تَزْعُمُ فَافْعَلْ هَذَا، فَإِنْ لَمْ تَفْعَلْهُ فَلَسْتَ كَمَا زَعَمْتَ، وَأَنْتَ تَعْلَمُ وَكُلُّ أَحَدٍ أَنَّكَ لَا تَقْدِرُ عَلَى شَيْءٍ مِنْ هَذَا، بَلْ أَنْتَ أَعْجَزُ وَأَقَلُّ مِنْ أَنْ تَخْلُقَ بَعُوضَةً أَوْ تَنْتَصِرَ مِنْهَا فَبَيَّنَ ضَلَالَهُ وَجَهْلَهُ، وَكَذِبَهُ فِيمَا ادَّعَاهُ وَبُطْلَانَ مَا سَلَكَهُ وَتَبَجَّحَ بِهِ عِنْدَ جَهَلَةِ قَوْمِهِ، وَلَمْ يَبْقَ لَهُ كَلَامٌ يُجِيبُ الْخَلِيلَ بِهِ، بَلِ انْقَطَعَ وَسَكَتَ؛ وَلِهَذَا قَالَ: فَبُهِتَ الَّذِي كَفَرَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ. فَبُهِتَ عِنْدَ ذَلِكَ نَمْرُودُ وَحَبَسَهُ سَبْعَ سِنِينَ. وعَنْ سَلْمَانَ، قَالَ: جُوِّعَ لِإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ أَسَدَانِ ثُمَّ أُرْسِلَا عَلَيْهِ، فَجَعَلَا يَلَحَسَانِهِ وَيَسْجُدَانِ لَهُ. وَقَدْ ذَكَرَ السُّدِّيُّ أَنَّ هَذِهِ الْمُنَاظَرَةَ كَانَتْ بَيْنَ إِبْرَاهِيمَ وَبَيْنَ النُّمْرُودِ يَوْمَ خَرَجَ مِنَ النَّارِ، وَلَمْ يَكُنِ اجْتَمَعَ بِهِ إِلَّا يَوْمَئِذٍ فَكَانَتْ بَيْنَهُمَا هَذِهِ الْمُنَاظَرَةُ، وعَنْ زَيْدِ بْنِ أَسْلَمَ أَنَّ النُّمْرُودَ كَانَ عِنْدَهُ طَعَامٌ، وَكَانَ النَّاسُ يَفِدُونَ إِلَيْهِ لِلْمِيرَةِ فَوَفَدَ إِبْرَاهِيمُ فِي جُمْلَةِ مَنْ وَفَدَ لِلْمِيرَةِ فَكَانَ بَيْنَهُمَا هَذِهِ الْمُنَاظَرَةُ، وَلَمْ يُعْطَ إِبْرَاهِيمُ مِنَ الطَّعَامِ كَمَا أُعْطِيَ النَّاسُ، بَلْ خَرَجَ وَلَيْسَ مَعَهُ شَيْءٌ مِنَ الطَّعَامِ، فَلَمَّا قَرُبَ مِنْ أَهْلِهِ عَمَدَ إِلَى كَثِيبٍ مِنَ التُّرَابِ فَمَلَأَ مِنْهُ عِدْلَيْهِ. وَقَالَ أَشْغَلُ أَهْلِي إِذَا قَدِمْتُ عَلَيْهِمْ، فَلَمَّا قَدِمَ وَضَعَ رِحَالَهُ وَجَاءَ فَاتَّكَأَ فَنَامَ، فَقَامَتِ امْرَأَتُهُ سَارَةُ إِلَى الْعِدْلَيْنِ فَوَجَدَتْهُمَا مَلْآنَيْنِ طَعَامًا طَيِّبًا فَعَمِلَتْ مِنْهُ طَعَامًا، فَلَمَّا اسْتَيْقَظَ إِبْرَاهِيمُ وَجَدَ الَّذِي قَدْ أَصْلَحُوهُ، فَقَالَ: أَنَّى لَكُمْ هَذَا ؟ قَالَتْ: مِنَ الَّذِي جِئْتَ بِهِ. فَعَرَفَ أَنَّهُ رِزْقٌ رَزَقَهُمُوهُ اللَّهُ عَزَّ وَجَلَّ. احتيال نمرود في صعود السماء وبنيان الصرح احْتِيَالُ نُمْرُودَ فِي صُعُودِ السَّمَاءِ وَبُنْيَانِ الصَّرْحِ  وقيل لما أَخْرَجَ النمرود إِبْرَاهِيمَ - عَلَيْهِ السَّلَامُ - مِنْ مَدِينَتِهِ حَلَفَ أَنَّهُ يَطْلُبُ إِلَهَ إِبْرَاهِيمَ، فَأَخَذَ أَرْبَعَةَ أَفْرُخِ نُسُورٍ فَرَبَّاهُنَّ بِاللَّحْمِ، وَالْخَمْرِ حَتَّى كَبِرْنَ، وَغَلُظْنَ، فَقَرَنَهُنَّ بِتَابُوتٍ وَقَعَدَ فِي ذَلِكَ التَّابُوتِ فَأَخَذَ مَعَهُ رَجُلًا وَمَعَهُ لَحْمٌ لَهُنَّ، فَطِرْنَ بِهِ حَتَّى إِذَا ذَهَبْنَ أَشْرَفَ يَنْظُرُ إِلَى الْأَرْضِ فَرَأَى الْجِبَالَ تَدِبُّ كَالنَّمْلِ، ثُمَّ رَفَعَ لَهُنَّ اللَّحْمَ وَنَظَرَ إِلَى الْأَرْضِ فَرَآهَا يُحِيطُ بِهَا بَحْرٌ كَأَنَّهَا فَلَكٌ فِي مَاءٍ، ثُمَّ رَفَعَ طَوِيلًا فَوَقَعَ فِي ظُلْمَةٍ فَلَمْ يَرَ مَا فَوْقَهُ وَمَا تَحْتَهُ، فَفَزِعَ وَأَلْقَى اللَّحْمَ، فَاتَّبَعَتْهُ النُّسُورُ مُنْقَضَّاتٍ، فَلَمَّا نَظَرَتِ الْجِبَالُ إِلَيْهِنَّ وَقَدْ أَقْبَلْنَ مُنْقَضَّاتٍ وَسَمِعْنَ حَفِيفَهُنَّ فَزِعَتِ الْجِبَالُ وَكَادَتْ تَزُولُ وَلَمْ يَفْعَلْنَ، وَذَلِكَ قَوْلُ اللَّهِ تَعَالَى: وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ. وَكَانَتْ طَيْرُورَتُهُنَّ مِنْ بَيْتِ الْمَقْدِسِ، وَوُقُوعُهُنَّ فِي جَبَلِ الدُّخَانِ. فَلَمَّا رَأَى أَنَّهُ لَا يُطِيقُ شَيْئًا أَخَذَ فِي بُنْيَانِ الصَّرْحِ فَبَنَاهُ حَتَّى عَلَا وَارْتَقَى فَوْقَهُ يَنْظُرُ إِلَى إِلَهِ إِبْرَاهِيمَ بِزَعْمِهِ وَأَحْدَثَ، وَلَمْ يَكُنْ يُحْدِثُ، وَأَخَذَ اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ مِنْ أَسَاسِ الصَّرْحِ فَسَقَطَ وَتَبَلْبَلَتِ الْأَلْسُنُ يَوْمَئِذٍ مِنَ الْفَزَعِ، فَتَكَلَّمُوا بِثَلَاثَةٍ وَسَبْعِينَ لِسَانًا، وَكَانَ لِسَانُ النَّاسِ قَبْلَ ذَلِكَ سُرْيَانِيًّا. هَكَذَا رُوِيَ أَنَّهُ لَمْ يُحْدِثْ، وَهَذَا لَيْسَ بِشَيْءٍ، فَإِنَّ الطَّبْعَ الْبَشَرِيَّ لَمْ يَخْلُ مِنْهُ إِنْسَانٌ حَتَّى الْأَنْبِيَاءُ - صَلَوَاتُ اللَّهِ عَلَيْهِمْ - وَهُمْ أَكْثَرُ اتِّصَالًا بِالْعَالَمِ الْعُلْوِيِّ، وَأَشْرَفُ أَنْفُسًا، وَمَعَ هَذَا فَيَأْكُلُونَ وَيَشْرَبُونَ وَيَبُولُونَ وَيَتَغَوَّطُونَ، فَلَوْ نَجَا مِنْهُ أَحَدٌ لَكَانَ الْأَنْبِيَاءُ أَوْلَى لِشَرَفِهِمْ وَقُرْبِهِمْ مِنَ اللَّهِ تَعَالَى: وَإِنْ كَانَ لِكَثْرَةِ مُلْكِهِ فَالصَّحِيحُ أَنَّهُ لَمْ يَمْلِكْ مُسْتَقِلًّا، وَلَوْ مَلَكَ مُسْتَقِلًّا لَكَانَ الْإِسْكَنْدَرُ أَكْثَرَ مُلْكًا مِنْهُ وَمَعَ هَذَا فَلَمْ يَقُلْ فِيهِ شَيْءٌ مِنْ هَذَا. وَمِنَ الْأَحْدَاثِ فِي زَمَنِ الْخَلِيلِ عَلَيْهِ السَّلَامُ هَلَاكُ نُمْرُودَ   قَالَ زَيْدُ بْنُ أَسْلَمَ: بَعَثَ اللَّهُ إِلَى نُمْرُودَ مَلَكًا أَنْ آمِنْ بِي وَأَتْرُكْكَ عَلَى مُلْكِكَ. قَالَ: فَهَلْ رَبٌّ غَيْرِي؟ فَأَتَاهُ الثَّانِيَةَ فَقَالَ لَهُ ذَلِكَ فَأَبَى عَلَيْهِ، ثُمَّ أَتَاهُ الثَّالِثَةَ، فَقَالَ لَهُ ذَلِكَ فَأَبَى عَلَيْهِ، فَقَالَ لَهُ الْمَلَكُ: اجْمَعْ جُمُوعَكَ إِلَى ثَلَاثَةِ أَيَّامٍ، فَجَمَعَ جُمُوعَهُ، فَأَمَرَ اللَّهُ الْمَلَكَ فَفَتَحَ عَلَيْهِ بَابًا مِنَ الْبَعُوضِ، وَطَلَعَتِ الشَّمْسُ فَلَمْ يَرَوْهَا مِنْ كَثْرَتِهَا، فَبَعَثَهَا اللَّهُ عَلَيْهِمْ فَأَكَلَتْ لُحُومَهُمْ، وَشَرِبَتْ دِمَاءَهُمْ، فَلَمْ يَبْقَ إِلَّا الْعِظَامُ، وَالْجَبَّارُ كَمَا هُوَ لَمْ يُصِبْهُ مِنْ ذَلِكَ شَيْءٌ، فَبَعَثَ اللَّهُ عَلَيْهِ بَعُوضَةً فَدَخَلَتْ فِي مَنْخَرِهِ فَمَكَثَ أَرْبَعَمِائَةِ سَنَةٍ يُضْرَبُ رَأْسُهُ بِالْمَطَارِقِ، وَأَرْحَمُ النَّاسِ بِهِ مَنْ جَمَعَ يَدَيْهِ ثُمَّ ضَرَبَ بِهِمَا رَأْسَهُ، فَعَذَّبَهُ اللَّهُ أَرْبَعَمِائَةِ عَامٍ كَمَا مَلَّكَهُ، وَأَمَاتَهُ اللَّهُ. وَهُوَ الَّذِي بَنَى صَرْحًا إِلَى السَّمَاءِ، [فَأَتَى اللَّهُ بُنْيَانَهُ مِنَ الْقَوَاعِدِ، وَهُوَ قَوْلُ اللَّهِ]: فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ [16: 26]. وَقَدْ ذَكَرْنَا أَنَّ قَوْمًا يَقُولُونَ: نُمْرُودُ هُوَ الضَّحَّاكُ الَّذِي سَبَقَ ذِكْرُهُ، وَلَيْسَ كَذَلِكَ؛ لِأَنَّ نَسَبَ نُمْرُودَ فِي النَّبَطِ، وَنَسَبَ الضَّحَّاكِ فِي عَجَمِ الْفُرْسِ. وَذَكَرَ قَوْمٌ أَنَّ الضَّحَّاكَ ضَمَّ إِلَى نُمْرُودَ السَّوَادَ وَمَا اتَّصَلَ بِهَا، وَكَانَ عَامِلًا لَهُ، وَكَانَتْ وِلَايَتُهُ بَابِلَ مِنْ قِبَلِ الضَّحَّاكِ، فَلَمَّا مَلَكَ أَفِرِيدُونَ وَقَهَرَ الضَّحَّاكَ قَتَلَ نُمْرُودَ وَشَرَّدَ النَّبَطَ. وَاللَّهُ أَعْلَمُ.

     ✧ The debate of Ibrahim, the Friend ﷺ, with the one who sought to contend with the Mighty and Majestic over the mantle of greatness and the cloak of pride, claiming lordship, though he was one of the weak servants. Allah, Exalted is He, said: Have you not considered the one who argued with Ibrahim about his Lord, because Allah had given him kingship? When Ibrahim said, “My Lord is the one who gives life and causes death,” he said, “I give life and cause death.” Ibrahim said, “Indeed, Allah brings the sun from the east, so bring it from the west.” And the one who disbelieved was confounded, and Allah does not guide the wrongdoing people. [Al-Baqarah: 258]. He, Exalted, mentions the debate of His Friend with this tyrannical, rebellious king who claimed lordship for himself, so the Friend ﷺ falsified his proof, showed his great ignorance and lack of intellect, silenced him with argument, and made clear to him the path of truth. The commentators and other scholars of genealogy and history said: This king was the king of Babylon, and his name was Nimrod b. Canaan b. Cush b. Shem b. Noah, as Mujahid said. They mentioned that this Nimrod continued in his kingship for four hundred years, and he had become tyrannical, oppressive, arrogant, and defiant, preferring the life of this world. When Ibrahim the Friend called him to worship Allah alone with no partner, ignorance, misguidance, and prolonged respite led him to deny the Creator, so he argued with Ibrahim the Friend about that and claimed lordship for himself. When the Friend said to him, “My Lord is the one who gives life and causes death,” he said, “I give life and cause death.” Qatadah, al-Suddi, and Muhammad b. Ishaq said: This means that when two men were brought whose killing had been deemed necessary, if he ordered one of them killed and pardoned the other, it was as if he had given life to this one and caused death to the other. This is not a counter argument to the Friend; rather, it is extraneous speech outside the arena of debate, neither a denial nor a refutation, but pure disruption, and in truth it is a cessation. For the Friend inferred the existence of the Creator from the occurrence of these observed phenomena—the giving of life to animals and their death—pointing to the existence of the One who does that, to whom these must necessarily be attributed, since they do not subsist by themselves. There must be a doer for these observed events: their creation, their subjugation, the movement of these planets, winds, clouds, rain, and the creation of these animals that come into existence observably and then die. Therefore Ibrahim said, “My Lord is the one who gives life and causes death.” As for this ignorant king’s statement, “I give life and cause death,” if he meant that he is the doer of these observed phenomena, he has lied and shown obstinate rejection. If he meant what Qatadah, al-Suddi, and Muhammad b. Ishaq mentioned, he has said nothing relevant to the Friend’s words, since he neither denied a premise nor countered the proof. Because the cessation of this king’s debate might have been unclear to many of those present and others, Ibrahim mentioned another proof clarifying the existence of the Creator and the falsity of Nimrod’s claim, and his open inability: “Indeed, Allah brings the sun from the east, so bring it from the west.” That is, this sun is subjugated every day, rising from the east as its Creator, Mover, and Subduer has subjected it—Allah, besides whom there is no deity, the Creator of all things. If you are as you claim, that you give life and cause death, then bring this sun from the west. For the One who gives life and causes death is the One who does whatever He wills, without opposition or being overcome; rather, He has subdued everything, and everything is humbled before Him. If you are as you claim, then do this. If you cannot, then you are not as you claim, and you know, as does everyone, that you are incapable of any of this. Indeed, you are too weak and insignificant to create even a mosquito or to defend yourself against one. Thus he exposed his misguidance, ignorance, and falsehood in what he claimed, and the invalidity of the path he followed and boasted of before the ignorant of his people. He had no words left to answer the Friend, but was cut off and fell silent. Therefore Allah said: “And the one who disbelieved was confounded, and Allah does not guide the wrongdoing people.” At that, Nimrod was confounded and imprisoned him for seven years. From Salman, who said: Two lions were made hungry for Ibrahim ﷺ, then released upon him, and they began licking him and prostrating to him. Al-Suddi mentioned that this debate between Ibrahim and Nimrod took place on the day he came out of the fire, and he had not met him except on that day, and this debate occurred between them. From Zayd b. Aslam: Nimrod had food, and people used to come to him for provisions. Ibrahim came among those who came for provisions, and this debate occurred between them. Ibrahim was not given food as the people were; rather, he left with no food. When he drew near his family, he went to a sand dune and filled his two saddlebags from it, saying, “I will occupy my family when I come to them.” When he arrived, he set down his baggage, came, reclined, and slept. His wife Sarah went to the two saddlebags and found them full of good food, so she prepared food from it. When Ibrahim awoke, he found what they had prepared and said, “Where did you get this?” She said, “From what you brought.” He knew that it was provision Allah, Mighty and Majestic, had provided for them. Nimrod’s stratagem to ascend to heaven and the building of the tower It is said that when Nimrod expelled Ibrahim ﷺ from his city, he swore to seek the God of Ibrahim. He took four fledgling eagles and raised them on meat and wine until they grew large and strong. He fastened them to a chest and sat in that chest, taking with him a man and meat for them. They flew with him until, when they had gone far, he looked down at the earth and saw the mountains crawling like ants. Then he raised the meat for them and looked at the earth, seeing it surrounded by a sea as if a ship in water. Then he raised them for a long time and fell into darkness, seeing neither what was above nor below him. He panicked and threw the meat, and the eagles followed it, diving down. When the mountains saw them coming down swiftly and heard their flapping, the mountains trembled and nearly moved, but they did not. That is the saying of Allah, Exalted: “And if their plotting were such that the mountains would move thereby” [Ibrahim: 46]. Their flight was from Jerusalem, and their landing was at Mount al-Dukhan. When he saw that he could not achieve anything, he began building the tower, and he built it until it rose high, and he climbed above it to look at the God of Ibrahim, as he claimed, and he relieved himself, though he had not been relieving himself. Allah seized their building from the foundations, from the base of the tower, and it collapsed, and tongues were confounded that day out of terror; they spoke in seventy-three languages, whereas the language of the people before that was Syriac. Thus it is reported that he did not relieve himself, but this is unfounded, for human nature is not free of it in any human being, even the prophets (may Allah’s blessings be upon them), who are more connected to the higher world and nobler in spirit, yet they eat, drink, urinate, and defecate. If anyone were exempt from it, the prophets would be most worthy, due to their nobility and closeness to Allah, Exalted. If it were due to the extent of his kingdom, the correct view is that he did not rule independently; and if he had ruled independently, Alexander would have had a greater kingdom than him, yet nothing of this is said of him. Among the events in the time of the Friend ﷺ was the destruction of Nimrod. Zayd b. Aslam said: Allah sent an angel to Nimrod, saying, “Believe in Me, and I will leave you upon your kingdom.” He said: “Is there a lord other than me?” The angel came to him a second time and said that to him, but he refused. Then he came a third time and said that to him, but he refused. The angel said to him: “Gather your hosts within three days.” He gathered his hosts, and Allah commanded the angel, who opened a gate of mosquitoes upon them, and the sun rose but they could not see it because of their multitude. Allah sent them upon them, and they ate their flesh and drank their blood, until nothing remained but bones, while the tyrant was as he was, untouched by any of that. Then Allah sent a mosquito upon him, and it entered his nostril and remained for four hundred years, during which his head was beaten with mallets, and the most merciful of people to him was the one who joined his hands and struck his head with them. Allah punished him for four hundred years just as He had given him kingship, then Allah caused him to die. He is the one who built a tower to the sky, [so Allah came to his building from the foundations, and that is Allah’s saying]: “So Allah came to their building from the foundations” [An-Nahl: 26]. We have mentioned that some people say Nimrod is al-Dahhak, who was mentioned earlier, but this is not so, because Nimrod’s lineage is among the Nabateans, and al-Dahhak’s lineage is among the Persian non-Arabs. Some people mentioned that al-Dahhak annexed to Nimrod the Sawad and what was connected to it, and he was his agent; his rule over Babylon was on behalf of al-Dahhak. When Afridun became king and subdued al-Dahhak, he killed Nimrod and scattered the Nabateans. And Allah knows best.

142. Tarikh (al-Tabari) 120No grade recorded

     هِجْرَةِ الْخَلِيلِ إِلَى بِلَادِ الشَّامِ  وَدُخُولِهِ الدِّيَارَ الْمِصْرِيَّةَ وَذَلِكَ أَنَّ إِبْرَاهِيمَ وَمَنْ مَعَهُ مِنْ أَصْحَابِهِ الْمُؤْمِنِينَ أَجْمَعُوا عَلَى فِرَاقِ قَوْمِهِمْ، فَخَرَجَ إِبْرَاهِيمُ مُهَاجِرًا إِلَى رَبِّهِ عَزَّ وَجَلَّ، وَخَرَجَ مَعَهُ لُوطٌ مُهَاجِرًا، وَسَارَّةُ زَوْجَتُهُ. حَتَّى قَدِمَ مِصْرَ قَالَ اللَّهُ تَعَالَى: فَآمَنَ لَهُ لُوطٌ وَقَالَ إِنِّي مُهَاجِرٌ إِلَى رَبِّي إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ [ الْعَنْكَبُوتِ: 26 - 27 ]. وَقَالَ تَعَالَى: وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ  وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً وَكُلًّا جَعَلْنَا صَالِحِينَ وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ [ الْأَنْبِيَاءِ: 71 - 73 ]. لَمَّا هَجَرَ قَوْمَهُ فِي اللَّهِ، وَهَاجَرَ مِنْ بَيْنِ أَظْهُرِهِمْ، وَكَانَتِ امْرَأَتُهُ عَاقِرًا لَا يُولَدُ لَهَا، وَلَمْ يَكُنْ لَهُ مِنَ الْوَلَدِ أَحَدٌ، بَلْ مَعَهُ ابْنُ أَخِيهِ لُوطُ بْنُ هَارَانَ بْنِ آزَرَ وَهَبَهُ اللَّهُ تَعَالَى بَعْدَ ذَلِكَ الْأَوْلَادَ الصَّالِحِينَ، وَجَعَلَ فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ، فَكُلُّ نَبِيٍّ بُعِثَ بَعْدَهُ فَهُوَ مِنْ ذُرِّيَّتِهِ، وَكُلُّ كِتَابٍ نَزَلَ مِنَ السَّمَاءِ عَلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ مِنْ بَعْدِهِ فَعَلَى أَحَدِ نَسْلِهِ وَعَقِبِهِ خِلْعَةً مِنَ اللَّهِ وَكَرَامَةً لَهُ حِينَ تَرَكَ بِلَادَهُ وَأَهْلَهُ وَأَقْرِبَاءَهُ، وَهَاجَرَ إِلَى بَلَدٍ يَتَمَكَّنُ فِيهَا مِنْ عِبَادَةِ رَبِّهِ عَزَّ وَجَلَّ وَدَعْوَةِ الْخَلْقِ إِلَيْهِ، وَالْأَرْضُ الَّتِي قَصَدَهَا بِالْهِجْرَةِ أَرْضُ الشَّامِ، وَهِيَ الَّتِي قَالَ اللَّهُ عَزَّ وَجَلَّ: إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ. قَالَهُ أُبَيُّ بْنُ كَعْبٍ، وَأَبُو الْعَالِيَةِ، وَقَتَادَةُ، وَغَيْرُهُمْ. وَرَوَى الْعَوْفِيُّ، عَنِ ابْنِ عَبَّاسٍ قَوْلَهُ: إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ. مَكَّةَ أَلَمْ تَسْمَعْ إِلَى قَوْلِهِ: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ [ آلِ عِمْرَانَ: 96 ]. وَزَعَمَ كَعْبُ الْأَحْبَارِ أَنَّهَا حَرَّانُ. وَقَدْ قَدَّمْنَا عَنْ نَقْلِ أَهْلِ الْكِتَابِ أَنَّهُ خَرَجَ مِنْ أَرْضِ بَابِلَ هُوَ وَابْنُ أَخِيهِ لُوطٌ، وَأَخُوهُ نَاحُورُ، وَامْرَأَةُ إِبْرَاهِيمَ سَارَةُ، وَامْرَأَةُ أَخِيهِ مَلْكَا، فَنَزَلُوا حَرَّانَ فَمَاتَ تَارَخُ أَبُو إِبْرَاهِيمَ بِهَا. وَقَالَ السُّدِّيُّ: انْطَلَقَ إِبْرَاهِيمُ وَلُوطٌ قِبَلَ الشَّامِ فَلَقِيَ إِبْرَاهِيمُ سَارَةَ، وَهِيَ ابْنَةُ مَلِكِ حَرَّانَ، وَقَدْ طَعَنَتْ عَلَى قَوْمِهَا فِي دِينِهِمْ فَتَزَوَّجَهَا عَلَى أَنْ لَا يُغَيِّرَهَا. رَوَاهُ ابْنُ جَرِيرٍ، وَهُوَ غَرِيبٌ، وَالْمَشْهُورُ أَنَّهَا ابْنَةُ عَمِّهِ هَارَانَ الَّذِي تُنْسَبُ إِلَيْهِ حَرَّانُ، وَمَنْ زَعَمَ أَنَّهَا ابْنَةُ أَخِيهِ هَارَانَ أُخْتُ لُوطٍ، كَمَا حَكَاهُ السُّهَيْلِيُّ، عَنِ الْقُتَبِيِّ، وَالنَّقَّاشِ فَقَدْ أَبْعَدَ النُّجْعَةَ، وَقَالَ بِلَا عِلْمٍ، وَادَّعَى أَنَّ تَزْوِيجَ بِنْتِ الْأَخِ كَانَ إِذْ ذَاكَ مَشْرُوعًا فَلَيْسَ لَهُ عَلَى ذَلِكَ دَلِيلٌ. وَلَوْ فُرِضَ أَنَّ هَذَا كَانَ مَشْرُوعًا فِي وَقْتٍ، كَمَا هُوَ مَنْقُولٌ عَنِ الرَّبَّانِيِّينَ مِنَ الْيَهُودِ، فَإِنَّ الْأَنْبِيَاءَ لَا تَتَعَاطَاهُ، وَاللَّهُ أَعْلَمُ. ثُمَّ الْمَشْهُورُ أَنَّ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ لَمَّا هَاجَرَ مِنْ بَابِلَ خَرَجَ بِسَارَةَ مُهَاجِرًا مِنْ بِلَادِهِ، كَمَا تَقَدَّمَ، وَاللَّهُ أَعْلَمُ. وَذَكَرَ أَهْلُ الْكِتَابِ أَنَّهُ لَمَّا قَدِمَ الشَّامَ أَوْحَى اللَّهُ إِلَيْهِ إِنِّي جَاعِلٌ هَذِهِ الْأَرْضَ لِخَلَفِكَ مِنْ بَعْدِكَ فَابْتَنَى إِبْرَاهِيمُ مَذْبَحًا لِلَّهِ شُكْرًا عَلَى هَذِهِ النِّعْمَةِ، وَضَرَبَ قُبَّتَهُ شَرْقِيَّ بَيْتِ الْمَقْدِسِ، ثُمَّ انْطَلَقَ مُرْتَحِلًا إِلَى الْيَمَنِ، وَأَنَّهُ كَانَ جُوعٌ أَيْ قَحْطٌ وَشِدَّةٌ، وَغَلَاءٌ فَارْتَحَلُوا إِلَى مِصْرَ قصة سارة مع ملك مصر وَذَكَرُوا قِصَّةَ سَارَةَ مَعَ مَلِكِهَا، وَأَنَّ إِبْرَاهِيمَ قَالَ لَهَا قُولِي: أَنَا أُخْتُهُ. وَذَكَرُوا إِخْدَامَ الْمَلِكِ إِيَّاهَا هَاجَرَ، ثُمَّ أَخْرَجَهُمْ مِنْهَا فَرَجَعُوا إِلَى بِلَادِ التَّيَمُّنِ يَعْنِي أَرْضَ بَيْتِ الْمَقْدِسِ، وَمَا وَالَاهَا وَمَعَهُ دَوَابُّ وَعَبِيدٌ وَأَمْوَالٌ. وَقَدْ قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: لَمْ يَكْذِبْ إِبْرَاهِيمُ إِلَّا ثَلَاثَ كَذَبَاتٍ، ثِنْتَانِ مِنْهُنَّ فِي ذَاتِ اللَّهِ قَوْلُهُ: إِنِّي سَقِيمٌ وَقَوْلُهُ: بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا. وَقَالَ: بَيْنَا هُوَ ذَاتَ يَوْمٍ وَسَارَةُ  إِذْ أَتَى عَلَى جَبَّارٍ مِنَ الْجَبَابِرَةِ، فَقِيلَ لَهُ: هَاهُنَا رَجُلٌ مَعَهُ امْرَأَةٌ مِنْ أَحْسَنِ النَّاسِ. فَأَرْسَلَ إِلَيْهِ فَسَأَلَهُ عَنْهَا. فَقَالَ: مَنْ هَذِهِ ؟ قَالَ: أُخْتِي. فَأَتَى سَارَةَ فَقَالَ: يَا سَارَةُ لَيْسَ عَلَى وَجْهِ الْأَرْضِ مُؤْمِنٌ غَيْرِي وَغَيْرَكِ، وَإِنَّ هَذَا سَأَلَنِي فَأَخْبَرْتُهُ أَنَّكِ أُخْتِي فَلَا تُكَذِّبِينِي. فَأَرْسَلَ إِلَيْهَا، فَلَمَّا دَخَلَتْ عَلَيْهِ ذَهَبَ يَتَنَاوَلُهَا بِيَدِهِ فَأُخِذَ، فَقَالَ: ادْعِي اللَّهَ لِي، وَلَا أَضُرُّكِ. فَدَعَتِ اللَّهَ فَأُطْلِقَ، ثُمَّ تَنَاوَلَهَا الثَّانِيَةَ، فَأُخِذَ مِثْلَهَا أَوْ أَشَدَّ، فَقَالَ: ادْعِي اللَّهَ لِي، وَلَا أَضُرُّكِ. فَدَعَتْ فَأُطْلِقَ فَدَعَا بَعْضَ حَجَبَتِهِ، فَقَالَ: إِنَّكَ لَمْ تَأْتِنِي بِإِنْسَانٍ، وَإِنَّمَا أَتَيْتَنِي بِشَيْطَانٍ فَأَخْدَمَهَا هَاجَرَ. فَأَتَتْهُ وَهُوَ قَائِمٌ يُصَلِّي فَأَوْمَأَ بِيَدِهِ؛ مَهْيَمْ ؟ فَقَالَتْ: رَدَّ اللَّهُ كَيْدَ الْكَافِرِ أَوِ الْفَاجِرِ فِي نَحْرِهِ، وَأَخْدَمَ هَاجَرَ. قَالَ أَبُو هُرَيْرَةَ: فَتِلْكَ أُمُّكُمْ يَا بَنِي مَاءِ السَّمَاءِ. تَفَرَّدَ بِهِ مِنْ هَذَا الْوَجْهِ مَوْقُوفًا. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَمْ يَكْذِبْ إِبْرَاهِيمُ إِلَّا ثَلَاثَ كَذَبَاتٍ؛ قَوْلُهُ حِينَ دُعِيَ إِلَى آلِهَتِهِمْ فَقَالَ: إِنِّي سَقِيمٌ. وَقَوْلُهُ: بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا. وَقَوْلُهُ لِسَارَةَ: إِنَّهَا أُخْتِي. قَالَ: وَدَخَلَ إِبْرَاهِيمُ قَرْيَةً فِيهَا مَلِكٌ مِنَ الْمُلُوكِ أَوْ جَبَّارٌ مِنَ الْجَبَابِرَةِ فَقِيلَ: دَخَلَ إِبْرَاهِيمُ اللَّيْلَةَ بِامْرَأَةٍ مِنْ أَحْسَنِ النَّاسِ. قَالَ: فَأَرْسَلَ إِلَيْهِ الْمَلِكُ أَوِ الْجَبَّارُ مَنْ هَذِهِ مَعَكَ ؟ قَالَ: أُخْتِي. قَالَ: فَأَرْسِلْ بِهَا. قَالَ: فَأَرْسَلَ بِهَا إِلَيْهِ. وَقَالَ: لَا تُكَذِّبِي قَوْلِي، فَإِنِّي قَدْ أَخْبَرْتُهُ أَنَّكِ أُخْتِي، إِنْ عَلَى الْأَرْضِ مُؤْمِنٌ غَيْرِي وَغَيْرَكِ، فَلَمَّا دَخَلَتْ عَلَيْهِ قَامَ إِلَيْهَا فَأَقْبَلَتْ تَوَضَّأُ وَتُصَلِّي، وَتَقُولُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي آمَنْتُ بِكَ وَبِرَسُولِكَ، وَأَحْصَنْتُ فَرْجِي إِلَّا عَلَى زَوْجِي فَلَا تُسَلِّطْ عَلَيَّ الْكَافِرَ. قَالَ: فَغَطَّ حَتَّى رَكَضَ بِرِجْلِهِ. وعَنْ أَبِي هُرَيْرَةَ أَنَّهَا قَالَتْ: اللَّهُمَّ إِنْ يَمُتْ يُقَلْ: هِيَ قَتَلَتْهُ. قَالَ: فَأُرْسِلَ. قَالَ: ثُمَّ قَامَ إِلَيْهَا. قَالَ: فَقَامَتْ تَوَضَّأُ وَتُصَلِّي، وَتَقُولُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي آمَنْتُ بِكَ وَبِرَسُولِكَ، وَأَحْصَنْتُ فَرْجِي إِلَّا عَلَى زَوْجِي فَلَا تُسَلِّطْ عَلَيَّ الْكَافِرَ. قَالَ: فَغَطَّ حَتَّى رَكَضَ بِرِجْلِهِ. قَالَ أَبُو الزِّنَادِ، وَقَالَ أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّهَا قَالَتِ: اللَّهُمَّ إِنْ يَمُتْ يُقَلْ هِيَ قَتَلَتْهُ. قَالَ: فَأُرْسِلَ. قَالَ: فَقَالَ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ: مَا أَرْسَلْتُمْ إِلَيَّ إِلَّا شَيْطَانًا أَرْجِعُوهَا إِلَى إِبْرَاهِيمَ، وَأَعْطُوهَا هَاجَرَ. قَالَ: فَرَجَعَتْ فَقَالَتْ لِإِبْرَاهِيمَ: أَشَعَرْتَ ؟ إِنَّ اللَّهَ رَدَّ كَيْدَ الْكَافِرِ وَأَخْدَمَ وَلِيدَةً. تَفَرَّدَ بِهِ أَحْمَدُ مِنْ هَذَا الْوَجْهِ، وَهُوَ عَلَى شَرْطِ الصَّحِيحِ، وَكَانَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ مِنْ وَقْتِ ذُهِبَ بِهَا إِلَى الْمَلِكِ قَامَ يُصَلِّي لِلَّهِ عَزَّ وَجَلَّ وَيَسْأَلُهُ أَنْ يَدْفَعَ عَنْ أَهْلِهِ، وَأَنْ يَرُدَّ بَأْسَ هَذَا الَّذِي أَرَادَ أَهْلَهُ بِسُوءٍ، وَهَكَذَا فَعَلَتْ هِيَ أَيْضًا كُلَّمَا أَرَادَ عَدُوُّ اللَّهِ أَنْ يَنَالَ مِنْهَا أَمْرًا قَامَتْ إِلَى وُضُوئِهَا وَصَلَاتِهَا، وَدَعَتِ اللَّهَ عَزَّ وَجَلَّ بِمَا تَقَدَّمَ مِنَ الدُّعَاءِ الْعَظِيمِ؛ وَلِهَذَا قَالَ تَعَالَى: وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ. فَعَصَمَهَا اللَّهُ وَصَانَهَا لِعِصْمَةِ عَبْدِهِ وَرَسُولِهِ وَحَبِيبِهِ وَخَلِيلِهِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ. نبوة النساء وَقَدْ ذَهَبَ بَعْضُ الْعُلَمَاءِ إِلَى نُبُوَّةِ ثَلَاثِ نِسْوَةٍ؛ سَارَةَ، وَأُمِّ مُوسَى، وَمَرْيَمَ عَلَيْهِنَّ السَّلَامُ وَالَّذِي عَلَيْهِ الْجُمْهُورُ أَنَّهُنَّ صَدِّيقَاتٌ ؓ وَأَرْضَاهُنَّ وَرَأَيْتُ فِي بَعْضِ الْآثَارِ أَنَّ اللَّهَ عَزَّ وَجَلَّ كَشَفَ الْحِجَابَ فِيمَا بَيْنَ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ، وَبَيْنَهَا فَلَمْ يَزَلْ يَرَاهَا مُنْذُ خَرَجَتْ مِنْ عِنْدِهِ إِلَى أَنْ رَجَعَتْ إِلَيْهِ، وَكَانَ مُشَاهِدًا لَهَا وَهِيَ عِنْدَ الْمَلِكِ، وَكَيْفَ عَصَمَهَا اللَّهُ مِنْهُ؛ لِيَكُونَ ذَلِكَ أَطْيَبَ لِقَلْبِهِ وَأَقَرَّ لِعَيْنِهِ وَأَشَدَّ لِطُمَأْنِينَتِهِ، فَإِنَّهُ كَانَ يُحِبُّهَا حُبًّا شَدِيدًا لِدِينِهَا، وَقَرَابَتِهَا مِنْهُ وَحُسْنِهَا الْبَاهِرِ، فَإِنَّهُ قَدْ قِيلَ: إِنَّهُ لَمْ تَكُنِ امْرَأَةٌ بَعْدَ حَوَّاءَ إِلَى زَمَانِهَا أَحْسَنَ مِنْهَا ؓ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَذَكَرَ بَعْضُ أَهْلِ التَّوَارِيخِ: أَنَّ فِرْعَوْنَ مِصْرَ هَذَا كَانَ أَخًا لِلضَّحَّاكِ الْمَلِكِ الْمَشْهُورِ بِالظُّلْمِ، وَكَانَ عَامِلًا لِأَخِيهِ عَلَى مِصْرَ. وَيُقَالُ: كَانَ اسْمُهُ سِنَانَ بْنَ عِلْوَانَ بْنِ عُبَيْدِ بْنِ عُوجِ بْنِ عِمْلَاقِ بْنِ لَاوَذَ بْنِ سَامِ بْنِ نُوحٍ، وَذَكَرَ ابْنُ هِشَامٍ فِي التِّيجَانِ أَنَّ الَّذِي أَرَادَهَا عَمْرُو بْنُ امْرِئِ الْقَيْسِ بْنِ بَايلبونَ بْنِ سَبَأٍ، وَكَانَ عَلَى مِصْرَ نَقَلَهُ السُّهَيْلِيُّ فَاللَّهُ أَعْلَمُ.

     ✧ The Migration of the Friend (al-Khalīl) to the Lands of Syria and His Entry into the Egyptian Territories That is because Ibrāhīm and those with him among his believing companions resolved to part from their people. So Ibrāhīm went forth as an emigrant to his Lord, Mighty and Majestic, and Lūṭ went forth with him as an emigrant, and Sārah his wife, until he arrived in Egypt. Allah, Exalted is He, said: “And Lūṭ believed in him, and he said, ‘Indeed, I am emigrating to my Lord. Indeed, He is the Mighty, the Wise.’ And We gave him Isḥāq and Yaʿqūb and placed prophethood and the Book in his progeny, and We gave him his reward in this world, and indeed he, in the Hereafter, is among the righteous” [al-ʿAnkabūt: 26–27]. And He, Exalted is He, said: “And We delivered him and Lūṭ to the land which We had blessed for the worlds. And We gave him Isḥāq and Yaʿqūb as an extra gift, and all [of them] We made righteous. And We made them imams guiding by Our command, and We inspired to them the doing of good deeds, the establishment of prayer, and the giving of zakāh, and they were worshippers of Us” [al-Anbiyāʾ: 71–73]. When he forsook his people for the sake of Allah and emigrated from among them, his wife was barren, having no children born to her, and he had no child at all; rather, with him was his nephew Lūṭ b. Hārān b. Āzar. Allah, Exalted is He, bestowed upon him after that righteous offspring and placed prophethood and the Book in his progeny. Every prophet sent after him was of his descendants, and every Book that descended from heaven upon one of the prophets after him was upon one of his seed and posterity as a grace from Allah and an honor for him when he left his land, his family, and his relatives, and emigrated to a land in which he could devote himself to the worship of his Lord, Mighty and Majestic, and the call of creation to Him. The land which he intended by migration was the land of Syria, and it is that of which Allah, Mighty and Majestic, said: “to the land which We had blessed for the worlds.” This was said by Ubayy b. Kaʿb, Abū al-ʿĀliyah, Qatādah, and others. Al-ʿAwfī narrated from Ibn ʿAbbās his saying: “to the land which We had blessed for the worlds” — Makkah. Have you not heard His saying: “Indeed, the first House [of worship] established for mankind was that at Bakkah, blessed and a guidance for the worlds” [Āl ʿImrān: 96]. Kaʿb al-Aḥbār claimed that it was Ḥarrān. We have previously cited from the transmission of the People of the Book that he left the land of Bābil, he and his nephew Lūṭ, and his brother Nāḥūr, and Ibrāhīm's wife Sārah, and his brother's wife Malkā, and they halted at Ḥarrān, where Tārakh the father of Ibrāhīm died. Al-Suddī said: Ibrāhīm and Lūṭ set out toward Syria, and Ibrāhīm met Sārah, who was the daughter of the king of Ḥarrān, and she had disparaged her people for their religion, so he married her on condition that he would not change her. Ibn Jarīr narrated it, and it is unusual (gharīb). The well-known [view] is that she was the daughter of his paternal uncle Hārān, to whom Ḥarrān is attributed. Whoever claimed that she was the daughter of his brother Hārān, the sister of Lūṭ, as al-Suhaylī related from al-Qutabī and al-Naqqāsh, has strayed far from the truth, spoken without knowledge, and claimed that marriage to a brother's daughter was lawful at that time, but he has no proof for that. Even if it were assumed that this was lawful at some time, as is transmitted from the rabbis of the Jews, the prophets would not engage in it, and Allah knows best. Then the well-known [view] is that Ibrāhīm ﷺ, when he emigrated from Bābil, went forth with Sārah as an emigrant from his land, as has preceded, and Allah knows best. The People of the Book mentioned that when he came to Syria, Allah revealed to him: “I am making this land for your descendants after you.” So Ibrāhīm built an altar to Allah in gratitude for this blessing and pitched his tent east of Bayt al-Maqdis. Then he departed, traveling to the south (al-Yaman), and there was a famine — that is, drought, hardship, and high prices — so they journeyed to Egypt. The Story of Sārah with the King of Egypt They mentioned the story of Sārah with its king, and that Ibrāhīm said to her: “Say, ‘I am his sister.’” They mentioned the king's giving Hājar to her as a servant, then he expelled them from it, and they returned to the lands of the south (al-tayammun), meaning the land of Bayt al-Maqdis and its environs, with him having beasts of burden, slaves, and wealth. Al-Bukhārī said with his chain from Abū Hurayrah who said: Ibrāhīm did not lie except three lies: two of them were for the sake of Allah — his saying, “Indeed, I am sick,” and his saying, “Rather, this largest of them did it.” And he said: While he was one day with Sārah, he came upon a tyrant among the tyrants, and it was said to him: “Here is a man with the most beautiful of people as his wife.” So he sent to him and asked him about her. He said: “Who is this?” He said: “My sister.” Then he came to Sārah and said: “O Sārah, there is no believer on the face of the earth other than me and you, and this man asked me, and I told him that you are my sister, so do not contradict me.” So he sent for her, and when she entered upon him, he went to seize her with his hand, and he was seized. He said: “Supplicate Allah for me, and I will not harm you.” So she supplicated Allah, and he was released. Then he reached for her a second time, and he was seized in the like manner or more severely. He said: “Supplicate Allah for me, and I will not harm you.” So she supplicated, and he was released. Then he called some of his chamberlains and said: “You did not bring me a human being; you brought me a devil.” So he gave her Hājar as a servant. She came to him while he was standing praying, and he gestured with his hand: “What is the matter?” She said: “Allah has turned the plot of the disbeliever — or the wicked one — back upon his own neck, and he gave Hājar as a servant.” Abū Hurayrah said: “That is your mother, O Banī Māʾ al-Samāʾ.” It is unique from this route, mawqūf. Imām Aḥmad said with his chain from Abū Hurayrah who said: The Messenger of Allah ﷺ said: “Ibrāhīm did not lie except three lies: his saying when he was invited to their gods, ‘Indeed, I am sick’; his saying, ‘Rather, this largest of them did it’; and his saying to Sārah, ‘She is my sister.’” He said: And Ibrāhīm entered a village in which there was a king among kings or a tyrant among tyrants, and it was said: “Ibrāhīm entered tonight with the most beautiful of people as a woman.” He said: So the king or the tyrant sent to him: “Who is this with you?” He said: “My sister.” He said: “Send her.” So he sent her to him, and said: “Do not contradict my statement, for I have told him that you are my sister. There is no believer on the earth other than me and you.” When she entered upon him, he rose toward her, and she began to perform ablution and pray, saying: “O Allah, if You know that I have believed in You and Your Messenger and have guarded my private part except for my husband, then do not give the disbeliever power over me.” He said: So he choked until he kicked with his foot. And from Abū Hurayrah that she said: “O Allah, if he dies, it will be said: ‘She killed him.’” He said: So he was released. He said: Then he rose toward her. He said: So she stood up, performed ablution and prayed, saying: “O Allah, if You know that I have believed in You and Your Messenger and have guarded my private part except for my husband, then do not give the disbeliever power over me.” He said: So he choked until he kicked with his foot. Abū al-Zinād said, and Abū Salamah said, from Abū Hurayrah that she said: “O Allah, if he dies, it will be said: ‘She killed him.’” He said: So he was released. He said: Then on the third or fourth time he said: “You have not sent me anything but a devil. Return her to Ibrāhīm and give her Hājar.” He said: So she returned and said to Ibrāhīm: “Do you realize? Allah has turned back the plot of the disbeliever and gave a slave girl as a servant.” It is unique to Aḥmad from this route, and it meets the criteria of the Ṣaḥīḥ. Ibrāhīm ﷺ, from the time she was taken to the king, stood praying to Allah, Mighty and Majestic, asking Him to defend his family and to turn back the harm of this one who intended evil against his family. And likewise she also, whenever the enemy of Allah wanted to obtain anything from her, she rose to her ablution and prayer and supplicated Allah, Mighty and Majestic, with the great supplication that has preceded. For this reason He, Exalted is He, said: “And seek help through patience and prayer.” So Allah protected her and preserved her for the protection of His servant, messenger, beloved, and friend Ibrāhīm ﷺ. The Prophethood of Women Some scholars have held the prophethood of three women: Sārah, the mother of Mūsā, and Maryam (peace be upon them). The majority view is that they were truthful ones (ṣiddīqāt) ؓ, may Allah be pleased with them. I have seen in some reports that Allah, Mighty and Majestic, removed the veil between Ibrāhīm ﷺ and her, and he did not cease to see her from the time she left him until she returned to him, witnessing her while she was with the king, and how Allah protected her from him, so that it would be more soothing to his heart, more comforting to his eye, and stronger for his tranquility. For he loved her intensely because of her religion, her kinship to him, and her dazzling beauty. It has been said that there was no woman after Ḥawwāʾ up to her time more beautiful than she ؓ, and to Allah belongs praise and grace. Some historians mentioned that this Pharaoh of Egypt was a brother of al-Ḍaḥḥāk, the king famous for oppression, and he was governor of Egypt on behalf of his brother. It is said that his name was Sinān b. ʿIlwān b. ʿUbayd b. ʿŪj b. ʿImlāq b. Lāwadh b. Sām b. Nūḥ. Ibn Hishām mentioned in al-Tījān that the one who desired her was ʿAmr b. Imriʾ al-Qays b. Bāylabūn b. Sabaʾ, and he was over Egypt. Al-Suhaylī transmitted it, and Allah knows best.

143. Tarikh (al-Tabari) 121No grade recorded

     ثُمَّ إِنَّ الْخَلِيلَ عَلَيْهِ السَّلَامُ رَجَعَ مِنْ بِلَادِ مِصْرَ إِلَى أَرْضِ التَّيَمُّنِ  ، وَهِيَ الْأَرْضُ الْمُقَدَّسَةُ الَّتِي كَانَ فِيهَا، وَمَعَهُ أَنْعَامٌ وَعَبِيدٌ وَمَالٌ جَزِيلٌ، وَصَحِبَتْهُمْ هَاجَرُ الْقِبْطِيَّةُ الْمِصْرِيَّةُ، فَنَزَلَ السَّبْعَ مِنْ أَرْضِ فِلَسْطِينَ، وَكَانَ إِبْرَاهِيمُ قَدِ اتَّخَذَ بِالسَّبْعِ بِئْرًا وَمَسْجِدًا وَكَانَ مَاءُ الْبِئْرِ مَعِينًا طَاهِرًا، فَآذَاهُ أَهْلُ السَّبْعِ، فَانْتَقَلَ عَنْهُمْ، فَنَضَبَ الْمَاءُ فَاتَّبَعُوهُ يَسْأَلُونَهُ الْعَوْدَ إِلَيْهِمْ، فَلَمْ يَفْعَلْ وَأَعْطَاهُمْ سَبْعَةَ أَعْنُزٍ، وَقَالَ: إِذَا أَوْرَدْتُمُوهَا الْمَاءَ ظَهَرَ حَتَّى يَكُونَ مَعِينًا طَاهِرًا فَاشْرَبُوا مِنْهُ، وَلَا تَغْتَرِفْ مِنْهُ امْرَأَةٌ حَائِضٌ. فَخَرَجُوا بِالْأَعْنُزِ، فَلَمَّا وَقَفَتْ عَلَى الْمَاءِ ظَهَرَ إِلَيْهَا، وَكَانُوا يَشْرَبُونَ مِنْهُ، إِلَى أَنْ غَرَفَتْ مِنْهُ امْرَأَةٌ طَامِثٌ فَعَادَ الْمَاءُ إِلَى الَّذِي هُوَ عَلَيْهِ الْيَوْمَ. وَأَقَامَ إِبْرَاهِيمُ بَيْنَ الرَّمْلَةِ، وَإِيلِيَا بِبَلَدٍ يُقَالُ لَهُ قَطُّ أَوْ قِطُّ. ثُمَّ إِنَّ لُوطًا عَلَيْهِ السَّلَامُ نَزَحَ بِمَا لَهُ مِنَ الْأَمْوَالِ الْجَزِيلَةِ بِأَمْرِ الْخَلِيلِ لَهُ فِي ذَلِكَ إِلَى أَرْضِ الْغَوْرِ، الْمَعْرُوفِ بِغَوْرِ زُغَرَ، فَنَزَلَ بِمَدِينَةَ سَدُومَ، وَهِيَ أُمُّ تِلْكَ الْبِلَادِ فِي ذَلِكَ الزَّمَانِ، وَكَانَ أَهْلُهَا أَشْرَارًا كُفَّارًا فُجَّارًا، وَأَوْحَى اللَّهُ تَعَالَى إِلَى إِبْرَاهِيمَ الْخَلِيلِ يَأْمُرُهُ أَنْ يَمُدَّ بَصَرَهُ، وَيَنْظُرَ شَمَالًا وَجَنُوبًا وَشَرْقًا وَغَرْبًا، وَبَشَّرَهُ بِأَنَّ هَذِهِ الْأَرْضَ كُلَّهَا سَأَجْعَلُهَا لَكَ، وَلِخَلَفِكَ إِلَى آخِرِ الدَّهْرِ، وَسَأُكْثِرُ ذُرِّيَّتَكَ حَتَّى يَصِيرُوا بِعَدَدِ تُرَابِ الْأَرْضِ، وَهَذِهِ الْبِشَارَةُ اتَّصَلَتْ بِهَذِهِ الْأُمَّةِ، بَلْ مَا كَمَلَتْ وَلَا كَانَتْ أَعْظَمَ مِنْهَا فِي هَذِهِ الْأُمَّةِ الْمُحَمَّدِيَّةِ، يُؤَيِّدُ ذَلِكَ قَوْلُ رَسُولِ اللَّهِ ﷺ: إِنَّ اللَّهَ زَوَى لِيَ الْأَرْضَ فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زَوَى لِي مِنْهَا. قَالُوا: ثُمَّ إِنَّ طَائِفَةً مِنَ الْجَبَّارِينَ تَسَلَّطُوا عَلَى لُوطٍ عَلَيْهِ السَّلَامُ فَأَسَرُوهُ، وَأَخَذُوا أَمْوَالَهُ وَاسْتَاقُوا أَنْعَامَهُ، فَلَمَّا بَلَغَ الْخَبَرُ إِبْرَاهِيمَ الْخَلِيلَ عَلَيْهِ السَّلَامُ سَارَ إِلَيْهِمْ فِي ثَلَاثِمِائَةٍ وَثَمَانِيَةَ عَشَرَ رَجُلًا، فَاسْتَنْقَذَ لُوطًا عَلَيْهِ السَّلَامُ وَاسْتَرْجَعَ أَمْوَالَهُ، وَقَتَلَ مِنْ أَعْدَاءِ اللَّهِ وَرَسُولِهِ خَلْقًا كَثِيرًا وَهَزَمَهُمْ، وَسَاقَ فِي آثَارِهِمْ حَتَّى وَصَلَ إِلَى شَمَالِيِّ دِمَشْقَ، وَعَسْكَرَ بِظَاهِرِهَا عِنْدَ بَرْزَةَ، وَأَظُنُّ مَقَامَ إِبْرَاهِيمَ الْمَنْسُوبَ إِلَيْهِ بِبَرْزَةَ الْيَوْمَ إِنَّمَا سُمِّيَ؛ لِأَنَّهُ كَانَ مَوْضِعَ مَوْقِفِ جَيْشِ الْخَلِيلِ، وَاللَّهُ أَعْلَمُ. ثُمَّ رَجَعَ مُؤَيَّدًا مَنْصُورًا إِلَى بِلَادِهِ، وَتَلَقَّاهُ مُلُوكُ بِلَادِ بَيْتِ الْمَقْدِسِ مُعَظِّمِينَ لَهُ مُكْرِمِينَ خَاضِعِينَ، وَاسْتَقَرَّ بِبِلَادِهِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ.

     ✧ Then the Friend ﷺ returned from the land of Egypt to the land of al-Tayammun, which is the Sacred Land in which he had been, and with him were cattle, slaves, and abundant wealth. Hājar al-Qibṭiyyah al-Miṣriyyah accompanied them. He encamped at al-Sabʿ in the land of Palestine. Abraham had dug at al-Sabʿ a well and a mosque, and the water of the well was a pure, flowing spring. Its people harmed him, so he moved away from them. Then the water dried up, and they followed him asking him to return to them, but he did not do so. He gave them seven she-goats and said: "When you bring them to the water, it will appear until it becomes a pure, flowing spring, so drink from it, and let no menstruating woman draw from it." They went out with the she-goats, and when they stood at the water, it appeared to them. They used to drink from it until a menstruating woman drew from it, and the water returned to what it is today. Abraham stayed between al-Ramlah and Īliyā in a town called Qaṭṭ or Qiṭṭ. Then Lot ﷺ departed with the abundant wealth he had, by the command of the Friend to him in that matter, to the land of al-Ghawr, known as Ghawr Zughar. He encamped at the city of Sodom, which was the mother of those lands at that time. Its people were wicked, disbelieving, and immoral. God Almighty revealed to Abraham the Friend, commanding him to extend his gaze and look north, south, east, and west, and gave him glad tidings that all this land He would make his and his descendants' to the end of time, and that He would multiply his offspring until they became as numerous as the dust of the earth. This glad tiding continued to this community; indeed, it was not completed nor was it greater than in this Muhammadan community. This is supported by the saying of the Messenger of God ﷺ: "God folded the earth for me, and I saw its easts and wests, and the dominion of my community will reach what was folded for me from it." They said: Then a group of tyrants overpowered Lot ﷺ, captured him, took his wealth, and drove off his cattle. When the news reached Abraham the Friend ﷺ, he marched against them with three hundred and eighteen men. He rescued Lot ﷺ, recovered his wealth, killed many of the enemies of God and His Messenger, and defeated them. He pursued them until he reached north of Damascus and encamped outside it near Barzah. I think the Maqām Ibrāhīm attributed to him at Barzah today was so named because it was the place where the Friend's army stood, and God knows best. Then he returned, supported and victorious, to his lands. The kings of the lands of Jerusalem met him, honoring, respecting, and submitting to him. He settled in his lands, may the blessings and peace of God be upon him.

144. Tarikh (al-Tabari) 122No grade recorded

     مَوْلِدِ إِسْمَاعِيلَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ مِنْ هَاجَرَ  قَالَ أَهْلُ الْكِتَابِ: إِنَّ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ سَأَلَ اللَّهَ ذُرِّيَّةً طَيِّبَةً، وَأَنَّ اللَّهَ بَشَّرَهُ بِذَلِكَ، وَأَنَّهُ لَمَّا كَانَ لِإِبْرَاهِيمَ بِبِلَادِ بَيْتِ الْمَقْدِسِ عَشْرُ سِنِينَ، قَالَتْ سَارَةُ لِإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ: إِنَّ الرَّبَّ قَدْ أَحْرَمَنِي الْوَلَدَ، فَادْخُلْ عَلَى أَمَتِي هَذِهِ لَعَلَّ اللَّهَ يَرْزُقُنَا مِنْهَا وَلَدًا. فَلَمَّا وَهَبَتْهَا لَهُ دَخَلَ بِهَا إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ فَحِينَ دَخَلَ بِهَا حَمَلَتْ مِنْهُ. قَالُوا: فَلَمَّا حَمَلَتِ ارْتَفَعَتْ نَفْسُهَا وَتَعَاظَمَتْ عَلَى سَيِّدَتِهَا، فَغَارَتْ مِنْهَا سَارَةُ فَشَكَتْ ذَلِكَ إِلَى إِبْرَاهِيمَ، فَقَالَ لَهَا: افْعَلِي بِهَا مَا شِئْتِ. فَخَافَتْ هَاجَرُ فَهَرَبَتْ فَنَزَلَتْ عِنْدَ عَيْنٍ هُنَاكَ، فَقَالَ لَهَا مَلَكٌ مِنَ الْمَلَائِكَةِ: لَا تَخَافِي فَإِنَّ اللَّهَ جَاعِلٌ مِنْ هَذَا الْغُلَامِ الَّذِي حَمَلْتِ خَيْرًا. وَأَمَرَهَا بِالرُّجُوعِ، وَبَشَّرَهَا أَنَّهَا سَتَلِدُ ابْنًا وَتُسَمِّيهِ إِسْمَاعِيلَ، وَيَكُونُ وَحْشَ النَّاسِ، يَدُهُ عَلَى الْكُلِّ، وَيَدُ الْكُلِّ بِهِ، وَيَمْلِكُ جَمِيعَ بِلَادِ إِخْوَتِهِ، فَشَكَرَتِ اللَّهَ عَزَّ وَجَلَّ عَلَى ذَلِكَ. وَهَذِهِ الْبِشَارَةُ إِنَّمَا انْطَبَقَتْ عَلَى وَلَدِهِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، فَإِنَّهُ الَّذِي سَادَتْ بِهِ الْعَرَبُ، وَمَلَكَتْ جَمِيعَ الْبِلَادِ غَرْبًا وَشَرْقًا، وَأَتَاهَا اللَّهُ مِنَ الْعِلْمِ النَّافِعِ وَالْعَمَلِ الصَّالِحِ مَا لَمْ يُؤْتِ أُمَّةً مِنَ الْأُمَمِ قَبْلَهُمْ، وَمَا ذَاكَ إِلَّا بِشَرَفِ رَسُولِهَا عَلَى سَائِرِ الرُّسُلِ وَبَرَكَةِ رِسَالَتِهِ وَيُمْنِ بِشَارَتِهِ وَكَمَالِهِ فِيمَا جَاءَ بِهِ. وَعُمُومِ بَعْثَتِهِ لِجَمِيعِ أَهْلِ الْأَرْضِ. وَلَمَّا رَجَعَتْ هَاجَرُ وَضَعَتْ إِسْمَاعِيلَ عَلَيْهِ السَّلَامُ وَلِهَذَا قَالَ النَّبِيُّ ﷺ: إِذَا اسْتَفْتَحْتُمْ مِصْرَ فَاسْتَوْصُوا بِأَهْلِهَا خَيْرًا، فَإِنَّ لَهُمْ ذِمَّةً وَرَحِمًا، يَعْنِي وِلَادَةَ هَاجَرَ. وقَالُوا: وَلَدَتْهُ وَلِإِبْرَاهِيمَ مِنَ الْعُمُرِ سِتٌّ وَثَمَانُونَ سَنَةً قَبْلَ مَوْلِدِ إِسْحَاقَ بِثَلَاثَ عَشْرَةَ سَنَةً. وَلَمَّا وُلِدَ إِسْمَاعِيلُ أَوْحَى اللَّهُ إِلَى إِبْرَاهِيمَ يُبَشِّرُهُ بِإِسْحَاقَ مِنْ سَارَةَ فَخَرَّ لِلَّهِ سَاجِدًا. وَقَالَ لَهُ: قَدِ اسْتَجَبْتُ لَكَ فِي إِسْمَاعِيلَ، وَبَارَكْتُ عَلَيْهِ وَكَثَّرْتُهُ وَنَمَّيْتُهُ جَدًّا كَبِيرًا، وَيُولَدُ لَهُ اثْنَا عَشَرَ عَظِيمًا، وَأَجْعَلُهُ رَئِيسًا لِشَعْبٍ عَظِيمٍ. وَهَذِهِ أَيْضًا بِشَارَةٌ بِهَذِهِ الْأُمَّةِ الْعَظِيمَةِ، وَهَؤُلَاءِ الِاثْنَا عَشَرَ عَظِيمًا هُمُ الْخُلَفَاءُ الِاثْنَا عَشَرَ الْمُبَشَّرُ بِهِمْ فِي حَدِيثِ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: يَكُونُ اثْنَا عَشَرَ أَمِيرًا. ثُمَّ قَالَ: كَلِمَةٌ لَمْ أَفْهَمْهَا فَسَأَلْتُ أَبِي مَا قَالَ ؟ قَالَ: كُلُّهُمْ مِنْ قُرَيْشٍ. أَخْرَجَاهُ فِي الصَّحِيحَيْنِ، وَفِي رِوَايَةٍ لَا يَزَالُ هَذَا الْأَمْرُ قَائِمًا. وَفِي رِوَايَةٍ عَزِيزًا حَتَّى يَكُونَ اثْنَا عَشَرَ خَلِيفَةً كُلُّهُمْ مِنْ قُرَيْشٍ. فَهَؤُلَاءِ مِنْهُمُ الْأَئِمَّةُ الْأَرْبَعَةُ؛ أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، وَمِنْهُمْ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَيْضًا، وَمِنْهُمْ بَعْضُ بَنِي الْعَبَّاسِ، وَلَيْسَ الْمُرَادُ أَنَّهُمْ يَكُونُونَ اثْنَيْ عَشَرَ نَسَقًا، بَلْ لَا بُدَّ مِنْ وُجُودِهِمْ، وَلَيْسَ الْمُرَادُ الْأَئِمَّةَ الِاثْنَيْ عَشَرَ الَّذِي يَعْتَقِدُ فِيهِمْ الرَّافِضَةُ الَّذِينَ أَوَّلُهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَآخِرُهُمُ الْمُنْتَظِرُ بِسِرْدَابِ سَامَرَّا، وَهُوَ مُحَمَّدُ بْنُ الْحَسَنِ الْعَسْكَرِيُّ فِيمَا يَزْعُمُونَ، فَإِنَّ أُولَئِكَ لَمْ يَكُنْ فِيهِمْ أَنْفَعُ مِنْ عَلِيٍّ وَابْنِهِ الْحَسَنِ بْنِ عَلِيٍّ حِينَ تَرَكَ الْقِتَالَ وَسَلَّمَ الْأَمْرَ لِمُعَاوِيَةَ، وَأَخْمَدَ نَارَ الْفِتْنَةِ، وَسَكَّنَ رَحَى الْحُرُوبِ بَيْنَ الْمُسْلِمِينَ، وَالْبَاقُونَ مِنْ جُمْلَةِ الرَّعَايَا لَمْ يَكُنْ لَهُمْ حُكْمٌ عَلَى الْأُمَّةِ فِي أَمْرٍ مِنَ الْأُمُورِ، وَأَمَّا مَا يَعْتَقِدُونَهُ بِسِرْدَابِ سَامَرَّا فَذَاكَ هَوَسٌ فِي الرُّءُوسِ، وَهَذَيَانٌ فِي النُّفُوسِ لَا حَقِيقَةَ لَهُ وَلَا عَيْنَ وَلَا أَثَرَ. وَقَدْ ذَكَرَ الشَّيْخُ أَبُو مُحَمَّدِ بْنُ أَبِي زَيْدٍ رَحِمَهُ اللَّهُ فِي كِتَابِ النَّوَادِرِ: أَنَّ سَارَةَ تَغَضَّبَتْ عَلَى هَاجَرَ فَحَلَفَتْ لَتَقْطَعَنَّ ثَلَاثَةَ أَعْضَاءٍ مِنْهَا، فَأَمَرَهَا الْخَلِيلُ أَنْ تَثْقُبَ أُذُنَيْهَا وَأَنْ تَخْفِضَهَا فَتَبَرَّ قَسَمُهَا. قَالَ السُّهَيْلِيُّ: فَكَانَتْ أَوَّلَ مَنِ اخْتَتَنَ مِنَ النِّسَاءِ، وَأَوَّلَ مَنْ ثَقَبَتْ أُذُنَيْهَا مِنْهُنَّ، وَأَوَّلَ مَنْ طَوَّلَتْ ذَيْلَهَا.

     ✧ The Birth of Ishmael (peace and blessings be upon him) from Hagar The People of the Book said: Abraham ﷺ asked God for righteous offspring, and God gave him glad tidings of that, and that when Abraham had been in the lands of Jerusalem for ten years, Sarah said to Abraham ﷺ: 'The Lord has deprived me of children, so go in to this slave woman of mine, perhaps God will grant us a child from her.' When she gave her to him, Abraham ﷺ went in to her, and when he went in to her she conceived from him. They said: When she conceived, her spirit rose and she became haughty toward her mistress, so Sarah became jealous of her and complained of that to Abraham. He said to her: 'Do with her whatever you wish.' Hagar became afraid and fled, settling by a spring there. An angel from among the angels said to her: 'Do not fear, for God will make good come from this boy you are carrying.' He commanded her to return, and gave her glad tidings that she would bear a son and name him Ishmael, and that he would be a wild man, his hand against all and the hand of all against him, and that he would possess all the lands of his brothers. She thanked God, Mighty and Majestic, for that. This glad tiding applies only to his descendant Muhammad (blessings and peace of God be upon him), for it is through him that the Arabs attained mastery and possessed all lands west and east, and God gave them beneficial knowledge and righteous deeds such as He had not given any nation before them, and that was only because of the nobility of its Messenger above all other messengers, the blessing of his message, the auspiciousness of his glad tiding, and his perfection in what he brought, and the universality of his mission to all people of the earth. When Hagar returned, she gave birth to Ishmael ﷺ, and for this the Prophet ﷺ said: 'If you conquer Egypt, treat its people well, for they have a covenant and kinship,' meaning the birth of Hagar. They said: She bore him when Abraham was eighty-six years old, before the birth of Isaac by thirteen years. When Ishmael was born, God revealed to Abraham giving him glad tidings of Isaac from Sarah, and he fell down prostrating to God. He said to him: 'I have answered you concerning Ishmael, and I have blessed him and multiplied him and increased him greatly, and twelve great ones will be born to him, and I will make him a chief of a great people.' This too is a glad tiding of this great nation, and these twelve great ones are the twelve caliphs foretold in the hadith of ʿAbd al-Malik b. ʿUmayr, from Jābir b. Samurah, from the Prophet ﷺ: 'There will be twelve amirs.' Then he said something I did not understand, so I asked my father what he said. He said: 'All of them from Quraysh.' Both of them recorded it in the two Ṣaḥīḥs, and in another version: 'This matter will not cease to endure.' And in another version: 'Mighty, until there are twelve caliphs, all of them from Quraysh.' Among them are the four Imams: Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī, and among them also ʿUmar b. ʿAbd al-ʿAzīz, and among them some of the Banū al-ʿAbbās. It does not mean that they will be twelve in succession; rather they must necessarily exist. It does not mean the twelve Imams in whom the Rāfiḍah believe, whose first is ʿAlī b. Abī Ṭālib and whose last is the awaited one in the cellar of Sāmarrāʾ, who is Muḥammad b. al-Ḥasan al-ʿAskarī as they claim. For among those there was none more beneficial than ʿAlī and his son al-Ḥasan b. ʿAlī when he abandoned fighting, surrendered the matter to Muʿāwiyah, extinguished the fire of discord, and stilled the mill of wars among the Muslims. The rest were among the common subjects, having no authority over the community in any matter. As for what they believe about the cellar of Sāmarrāʾ, that is delusion in heads and raving in souls, with no reality, no substance, and no trace. Sheikh Abū Muḥammad b. Abī Zayd, may God have mercy on him, mentioned in the Book of al-Nawādir: Sarah became angry with Hagar and swore to cut off three parts of her body, so the Friend (Abraham) commanded her to pierce her two ears and to circumcise her, and thus her oath was fulfilled. Al-Suhaylī said: She was the first of women to be circumcised, the first of them to have her ears pierced, and the first of them to lengthen her garment.

145. Tarikh (al-Tabari) 123No grade recorded

     مُهَاجَرَةِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ بِابْنِهِ إِسْمَاعِيلَ وَأُمِّهِ هَاجَرَ إِلَى جِبَالِ فَارَانَ  وَهِيَ أَرْضُ مَكَّةَ وذلك أن هَاجَرَ عَلَيْهَا السَّلَامُ لَمَّا وُلِدَ لَهَا إِسْمَاعِيلُ اشْتَدَّتْ غَيْرَةُ سَارَةَ مِنْهَا، وَطَلَبَتْ مِنَ الْخَلِيلِ أَنْ يُغَيِّبَ وَجْهَهَا عَنْهَا، وَقَالَتْ سَارَةُ: لَا تُسَاكِنُنِي فِي بَلَدٍ. فَأَوْحَى اللَّهُ إِلَى إِبْرَاهِيمَ أَنْ تَأْتِيَ بِمَكَّةَ، وَلَيْسَ بِهَا يَوْمَئِذٍ نَبْتٌ، فَجَاءَ إِبْرَاهِيمُ بِإِسْمَاعِيلَ وَأُمِّهِ هَاجَرَ فَوَضَعَهُمَا بِمَكَّةَ بِمَوْضِعِ زَمْزَمَ وَرَوَى ابْنُ إِسْحَاقَ عَنْ أَشْيَاخِهِ: أَنَّ إِبْرَاهِيمَ [خَرَجَ] وَمَعَهُ جَبْرَئِيلُ، فَكَانَ لَا يَمُرُّ بِقَرْيَةٍ إِلَّا قَالَ: بِهَذِهِ أُمِرْتُ يَا جَبْرَئِيلُ؟ فَيَقُولُ جَبْرَئِيلُ: امْضِهِ، حَتَّى قَدِمَ بِهِ مَكَّةَ وَهِيَ ذَاتُ عِضَاهٍ وَسَلَمٍ وَسَمُرٍ، وَبِهَا أُنَاسٌ يُقَالُ لَهُمُ الْعَمَالِيقُ خَارِجَ مَكَّةَ وَحَوْلَهَا، وَالْبَيْتُ يَوْمَئِذٍ رَبْوَةٌ حَمْرَاءُ، فَقَالَ لِجَبْرَئِيلَ: أَهَاهُنَا [أُمِرْتُ] أَنْ أَضَعَهُمَا؟ قَالَ: نَعَمْ، فَعَمَدَ بِهِمَا إِلَى مَوْضِعِ الْحَجَرِ فَأَنْزَلَهُمَا فِيهِ، وَأَمَرَ هَاجَرَ أَنْ تَتَّخِذَ فِيهِ عَرِيشًا، ثُمَّ انْصَرَفَ إِلَى الشَّامِ فَتَرَكَهُمَا. قَالَ الْبُخَارِيُّ: بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: أَوَّلَ مَا اتَّخَذَ النِّسَاءُ الْمِنْطَقَ مِنْ قِبَلِ أُمِّ إِسْمَاعِيلَ اتَّخَذَتْ مِنْطَقًا لِتُعْفِيَ أَثَرَهَا عَلَى سَارَةَ، ثُمَّ جَاءَ بِهَا إِبْرَاهِيمُ وَبِابْنِهَا إِسْمَاعِيلَ وَهِيَ تُرْضِعُهُ حَتَّى وَضَعَهُمَا عِنْدَ الْبَيْتِ عِنْدَ دَوْحَةٍ فَوْقَ زَمْزَمَ فِي أَعْلَى الْمَسْجِدِ، وَلَيْسَ بِمَكَّةَ يَوْمَئِذٍ أَحَدٌ، وَلَيْسَ بِهَا مَاءٌ فَوَضَعَهُمَا هُنَالِكَ وَوَضَعَ عِنْدَهُمَا جِرَابًا فِيهِ تَمْرٌ وَسِقَاءً فِيهِ مَاءٌ، ثُمَّ قَفَّى إِبْرَاهِيمُ مُنْطَلِقًا فَتَبِعَتْهُ أُمُّ إِسْمَاعِيلَ فَقَالَتْ: يَا إِبْرَاهِيمُ أَيْنَ تَذْهَبُ، وَتَتْرُكُنَا بِهَذَا الْوَادِي الَّذِي لَيْسَ فِيهِ إِنْسٌ وَلَا شَيْءٌ ؟ فَقَالَتْ لَهُ ذَلِكَ مِرَارًا، وَجَعَلَ لَا يَلْتَفِتُ إِلَيْهَا، فَقَالَتْ لَهُ: آللَّهُ أَمَرَكَ بِهَذَا ؟ قَالَ: نَعَمْ. قَالَتْ: إِذًا لَا يُضَيِّعُنَا. ثُمَّ رَجَعَتْ فَانْطَلَقَ إِبْرَاهِيمُ حَتَّى إِذَا كَانَ عِنْدَ الثَّنِيَّةِ حَيْثُ لَا يَرَوْنَهُ اسْتَقْبَلَ بِوَجْهِهِ الْبَيْتَ، ثُمَّ دَعَا بِهَؤُلَاءِ الْكَلِمَاتِ وَرَفَعَ يَدَيْهِ فَقَالَ: رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ [ إِبْرَاهِيمَ: 37 ]. وَجَعَلَتْ أُمُّ إِسْمَاعِيلَ تُرْضِعُ إِسْمَاعِيلَ، وَتَشْرَبُ مِنْ ذَلِكَ الْمَاءِ حَتَّى إِذَا نَفَذَ مَا فِي السِّقَاءِ عَطِشَتْ وَعَطِشَ ابْنُهَا، وَجَعَلَتْ تَنْظُرُ إِلَيْهِ يَتَلَوَّى. أَوْ قَالَ: يَتَلَبَّطُ فَانْطَلَقَتْ كَرَاهِيَةَ أَنْ تَنْظُرَ إِلَيْهِ فَوَجَدَتِ الصَّفَا أَقْرَبَ جَبَلٍ فِي الْأَرْضِ يَلِيهَا فَقَامَتْ عَلَيْهِ، ثُمَّ اسْتَقْبَلَتِ الْوَادِيَ تَنْظُرُ هَلْ تَرَى أَحَدًا فَلَمْ تَرَ أَحَدًا فَهَبَطَتْ مِنَ الصَّفَا حَتَّى إِذَا بَلَغَتِ الْوَادِيَ رَفَعَتْ طَرَفَ دِرْعِهَا، ثُمَّ سَعَتْ سَعْيَ الْإِنْسَانِ الْمَجْهُودِ حَتَّى إِذَا جَاوَزَتِ الْوَادِيَ، ثُمَّ أَتَتِ الْمَرْوَةَ فَقَامَتْ عَلَيْهَا وَنَظَرَتْ هَلْ تَرَى أَحَدًا فَلَمْ تَرَ أَحَدًا، فَفَعَلَتْ ذَلِكَ سَبْعَ مَرَّاتٍ، قَالَ ابْنُ عَبَّاسٍ: قَالَ النَّبِيُّ ﷺ: فَذَلِكَ سَعْيُ النَّاسِ بَيْنَهُمَا. فَلَمَّا أَشْرَفَتْ عَلَى الْمَرْوَةِ سَمِعَتْ صَوْتًا فَقَالَتْ: صَهٍ. تُرِيدُ نَفْسَهَا، ثُمَّ تَسَمَّعَتْ فَسَمِعَتْ أَيْضًا فَقَالَتْ: قَدْ أَسْمَعْتَ إِنْ كَانَ عِنْدَكَ غُوَاثٌ. فَإِذَا هِيَ بِالْمَلَكِ عِنْدَ مَوْضِعِ زَمْزَمَ، فَبَحَثَ بِعَقِبِهِ أَوْ قَالَ بِجَنَاحِهِ حَتَّى ظَهَرَ الْمَاءُ، فَجَعَلَتْ تَخُوضُهُ وَتَقُولُ بِيَدِهَا هَكَذَا، وَجَعَلَتْ تَغْرِفُ مِنَ الْمَاءِ فِي سِقَائِهَا، وَهُوَ يَفُورُ بَعْدَ مَا تَغْرِفُ. وَقِيلَ: إِنَّ الَّذِي أَنْبَعَ الْمَاءَ جَبْرَائِيلُ، فَإِنَّهُ نَزَلَ إِلَى هَاجَرَ وَهِيَ تَسْعَى فِي الْوَادِي فَسَمِعَتْ حِسَّهُ فَقَالَتْ: قَدْ أَسْمَعْتَنِي فَأَغِثْنِي فَقَدْ هَلَكْتُ أَنَا وَمَنْ مَعِي. فَجَاءَ بِهَا إِلَى مَوْضِعِ زَمْزَمَ، فَضَرَبَ بِقَدَمِهِ، فَفَارَتْ عَيْنًا، فَتَعَجَّلَتْ، فَجَعَلَتْ تَفْرَغُ فِي شَنِّهَا. فَقَالَ لَهَا: لَا تَخَافِي الظَّمَأَ. وقَالَ ابْنُ عَبَّاسٍ: قَالَ النَّبِيُّ ﷺ: يَرْحَمُ اللَّهُ أُمَّ إِسْمَاعِيلَ، لَوْ تَرَكَتْ زَمْزَمَ  . أَوْ قَالَ: لَوْ لَمْ تَغْرِفْ مِنَ الْمَاءِ لَكَانَتْ زَمْزَمُ عَيْنًا مَعِينًا. قَالَ: فَشَرِبَتْ وَأَرْضَعَتْ وَلَدَهَا فَقَالَ لَهَا الْمَلَكُ: لَا تَخَافِي الضَّيْعَةَ فَإِنَّ هَاهُنَا بَيْتَ اللَّهِ يَبْنِي هَذَا الْغُلَامُ وَأَبُوهُ، وَإِنَّ اللَّهَ لَا يُضَيِّعُ أَهْلَهُ، وَكَانَ الْبَيْتُ مُرْتَفِعًا مِنَ الْأَرْضِ كَالرَّابِيَةِ تَأْتِيهِ السُّيُولُ فَتَأْخُذُ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ مرور قبيلة جرهم بأم إسماعيل عليهما السلام فَكَانَتْ كَذَلِكَ حَتَّى مَرَّتْ بِهِمْ رُفْقَةٌ مِنْ جُرْهُمٍ أَوْ أَهْلُ بَيْتٍ مِنْ جُرْهُمٍ مُقْبِلِينَ مِنْ طَرِيقِ كَدَاءَ، فَنَزَلُوا فِي أَسْفَلِ مَكَّةَ فَرَأَوْا طَائِرًا عَائِفًا، فَقَالُوا: إِنَّ هَذَا الطَّائِرَ لَيَدُورُ عَلَى الْمَاءِ، لَعَهْدُنَا بِهَذَا الْوَادِي، وَمَا فِيهِ مَاءٌ، فَأَرْسَلُوا جَرِيًّا أَوْ جَرِيَّيْنِ فَإِذَا هُمْ بِالْمَاءِ، فَرَجَعُوا فَأَخْبَرُوهُمْ بِالْمَاءِ، فَأَقْبَلُوا قَالَ: وَأُمُّ إِسْمَاعِيلَ عِنْدَ الْمَاءِ، فَقَالُوا: تَأْذَنِينَ لَنَا أَنْ نَنْزِلَ عِنْدَكِ. قَالَتْ: نَعَمْ، وَلَكِنْ لَا حَقَّ لَكُمْ فِي الْمَاءِ. قَالُوا: نَعَمْ. قَالَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ قَالَ النَّبِيُّ ﷺ: فَأَلْفَى ذَلِكَ أُمَّ إِسْمَاعِيلَ وَهِيَ تُحِبُّ الْأُنْسَ. فَنَزَلُوا وَأَرْسَلُوا إِلَى أَهْلِيهِمْ فَنَزَلُوا مَعَهُمْ حَتَّى إِذَا كَانَ بِهَا أَهْلُ أَبْيَاتٍ مِنْهُمْ، وَشَبَّ الْغُلَامُ، وَتَعَلَّمَ الْعَرَبِيَّةَ مِنْهُمْ، وَأَنْفَسَهُمْ وَأَعْجَبَهُمْ حِينَ شَبَّ، فَلَمَّا أَدْرَكَ زَوَّجُوهُ امْرَأَةً مِنْهُمْ، وَمَاتَتْ أُمُّ إِسْمَاعِيلَ، فَجَاءَ إِبْرَاهِيمُ بَعْدَ مَا تَزَوَّجَ إِسْمَاعِيلُ يُطَالِعُ تَرِكَتَهُ، فَلَمْ يَجِدْ إِسْمَاعِيلَ فَسَأَلَ امْرَأَتَهُ عَنْهُ فَقَالَتْ: خَرَجَ يَبْتَغِي لَنَا. ثُمَّ سَأَلَهَا عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ، فَقَالَتْ: نَحْنُ بِشَرٍّ نَحْنُ فِي ضِيقٍ وَشِدَّةٍ. وَشَكَتْ إِلَيْهِ، قَالَ: فَإِذَا جَاءَ زَوْجُكِ فَاقْرَئِي عَلَيْهِ السَّلَامَ، وَقُولِي لَهُ يُغَيِّرُ عَتَبَةَ بَابِهِ. فَلَمَّا جَاءَ إِسْمَاعِيلُ كَأَنَّهُ آنَسَ شَيْئًا، فَقَالَ: هَلْ جَاءَكُمْ مِنْ أَحَدٍ ؟ فَقَالَتْ: نَعَمْ. جَاءَنَا شَيْخٌ كَذَا وَكَذَا، فَسَأَلَنَا عَنْكَ فَأَخْبَرْتُهُ، وَسَأَلَنِي كَيْفَ عَيْشُنَا فَأَخْبَرْتُهُ أَنَّا فِي جَهْدٍ وَشِدَّةٍ. قَالَ: فَهَلْ أَوْصَاكِ بِشَيْءٍ ؟ قَالَتْ: نَعَمْ. أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ السَّلَامَ، وَيَقُولُ: غَيِّرْ عَتَبَةَ بَابِكَ. قَالَ: ذَاكَ أَبِي، وَأَمَرَنِي أَنْ أُفَارِقَكَ فَالْحَقِي بِأَهْلِكِ. فَطَلَّقَهَا وَتَزَوَّجَ مِنْهُمْ أُخْرَى. زيارة إبراهيم لإسماعيل عليهما السلام وَلَبِثَ إِبْرَاهِيمُ مَا شَاءَ اللَّهُ أَنْ يَلْبَثَ، ثُمَّ اسْتَأْذَنَ سَارَةَ أَنْ يَزُورَ إِسْمَاعِيلَ، فَأَذِنَتْ لَهُ وَشَرَطَتْ عَلَيْهِ أَنْ لَا يَنْزِلَ. فَجَاءَ إِبْرَاهِيمُ حَتَّى انْتَهَى إِلَى بَابِ إِسْمَاعِيلَ، فَقَالَ لِامْرَأَتِهِ أَيْنَ صَاحِبُكِ ؟ قَالَتْ: ذَهَبَ لِيَتَصَيَّدَ وَهُوَ يَجِيءُ الْآنَ إِنْ شَاءَ اللَّهُ تَعَالَى، فَانْزِلْ يَرْحَمُكَ اللَّهُ. فَقَالَ لَهَا: فَعِنْدَكِ ضِيَافَةٌ ؟ قَالَتْ: نَعَمْ. قَالَ: فَهَلْ عِنْدَكِ خُبْزٌ، أَوْ بُرٌّ، أَوْ شَعِيرٌ، أَوْ تَمْرٌ ؟ قَالَ: فَجَاءَتْ بِاللَّبَنِ وَاللَّحْمِ، فَدَعَا لَهُمَا بِالْبَرَكَةِ، وَلَوْ جَاءَتْ يَوْمَئَذٍ بِخُبْزٍ، أَوْ تَمْرٍ، أَوْ بُرٍّ، أَوْ شَعِيرٍ لَكَانَتْ أَكْثَرَ أَرْضِ اللَّهِ مِنْ ذَلِكَ، فَقَالَتِ: انْزِلْ حَتَّى أَغْسِلَ رَأْسَكَ. فَلَمْ يَنْزِلْ. فَجَاءَتْهُ بِالْمَقَامِ بِالْإِنَاءِ فَوَضَعَتْهُ عِنْدَ شِقِّهِ الْأَيْمَنِ، فَوَضَعَ قَدَمَهُ عَلَيْهِ فَبَقِيَ أَثَرُ قَدَمِهِ فِيهِ، فَغَسَلَتْ شِقَّ رَأْسِهِ الْأَيْمَنَ، ثُمَّ حَوَّلَتِ الْمَقَامَ إِلَى شِقِّهِ الْأَيْسَرِ فَفَعَلَتْ بِهِ كَذَلِكَ. فَقَالَ لَهَا: إِذَا جَاءَ زَوْجُكِ فَأَقْرِئِيهِ عَنِّي السَّلَامَ وَقُولِي لَهُ: قَدِ اسْتَقَامَتْ عَتَبَةُ بَابِكَ. فَلَمَّا جَاءَ إِسْمَاعِيلُ وَجَدَ رِيحَ أَبِيهِ، فَقَالَ لِامْرَأَتِهِ: هَلْ جَاءَكِ أَحَدٌ ؟ قَالَتْ: نَعَمْ، شَيْخٌ أَحْسَنُ النَّاسِ وَجْهًا وَأَطْيَبُهُمْ رِيحًا، فَقَالَ لِي كَذَا وَكَذَا. وَقُلْتُ لَهُ كَذَا وَكَذَا، وَغَسَلْتُ رَأْسَهُ، وَهَذَا مَوْضِعُ قَدَمِهِ، وَهُوَ يُقْرِئُكَ السَّلَامَ وَيَقُولُ: قَدِ اسْتَقَامَتْ عَتَبَةُ بَابِكَ. قَالَ: ذَلِكَ إِبْرَاهِيمُ. ثُمَّ جَاءَ بَعْدَ ذَلِكَ وَإِسْمَاعِيلُ يَبْرِي نَبْلًا لَهُ تَحْتَ دَوْحَةٍ قَرِيبًا مِنْ زَمْزَمَ، فَلَمَّا رَآهُ قَامَ إِلَيْهِ فَصَنَعَا كَمَا يَصْنَعُ الْوَلَدُ بِالْوَالِدِ وَالْوَالِدُ بِالْوَلَدِ، وقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا كَانَ بَيْنَ إِبْرَاهِيمَ وَأَهْلِهِ مَا كَانَ خَرَجَ بِإِسْمَاعِيلَ وَأُمِّ إِسْمَاعِيلَ وَمَعَهُمْ شَنَّةٌ فِيهَا مَاءٌ. وَذَكَرَ تَمَامَهُ بِنَحْوِ مَا تَقَدَّمَ، وَهَذَا الْحَدِيثُ مِنْ كَلَامِ ابْنِ عَبَّاسٍ، وَمُوَشَّحٌ بِرَفْعِ بَعْضِهِ، وَفِي بَعْضِهِ غَرَابَةٌ، وَكَأَنَّهُ مِمَّا تَلَقَّاهُ ابْنُ عَبَّاسٍ عَنِ الْإِسْرَائِيلِيَّاتِ، وَفِيهِ أَنَّ إِسْمَاعِيلَ كَانَ رَضِيعًا إِذْ ذَاكَ وَعِنْدَ أَهْلِ التَّوْرَاةِ أَنَّ إِبْرَاهِيمَ أَمَرَهُ اللَّهُ بِأَنْ يَخْتِنَ وَلَدَهُ إِسْمَاعِيلَ، وَكُلَّ مَنْ عِنْدَهُ مِنَ الْعَبِيدِ وَغَيْرِهِمْ فَخَتَنَهُمْ، وَذَلِكَ بَعْدَ مُضِيِّ تِسْعٍ وَتِسْعِينَ سَنَةً مِنْ عُمُرِهِ، فَيَكُونُ عُمُرُ إِسْمَاعِيلَ يَوْمَئِذٍ ثَلَاثَ عَشْرَةَ سَنَةً، وَهَذَا امْتِثَالٌ لِأَمْرِ اللَّهِ عَزَّ وَجَلَّ فِي أَهْلِهِ فَيَدُلُّ عَلَى أَنَّهُ فَعَلَهُ عَلَى وَجْهِ الْوُجُوبِ؛ وَلِهَذَا كَانَ الصَّحِيحُ مِنْ أَقْوَالِ الْعُلَمَاءِ أَنَّهُ وَاجِبٌ عَلَى الرِّجَالِ، كَمَا هُوَ مُقَرَّرٌ فِي مَوْضِعِهِ. وَقَدْ ثَبَتَ فِي الْحَدِيثِ الَّذِي رَوَاهُ الْبُخَارِيُّ، بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ ﷺ: اخْتَتَنَ إِبْرَاهِيمُ النَّبِيُّ عَلَيْهِ السَّلَامُ وَهُوَ ابْنُ ثَمَانِينَ سَنَةً بِالْقَدُومِ. وَفِي بَعْضِ الْأَلْفَاظِ اخْتَتَنَ إِبْرَاهِيمُ  بَعْدَ مَا أَتَتْ عَلَيْهِ ثَمَانُونَ سَنَةً وَاخْتَتَنَ بِالْقَدُومِ. وَالْقَدُومُ هُوَ الْآلَةُ. وَقِيلَ: مَوْضِعٌ. وَهَذَا اللَّفْظُ لَا يُنَافِي الزِّيَادَةَ عَلَى الثَّمَانِينَ وَاللَّهُ أَعْلَمُ لِمَا سَيَأْتِي مِنَ الْحَدِيثِ عِنْدَ ذِكْرِ وَفَاتِهِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: اخْتَتَنَ إِبْرَاهِيمُ وَهُوَ ابْنُ مِائَةٍ وَعِشْرِينَ سَنَةً، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِينَ سَنَةً. رَوَاهُ ابْنُ حِبَّانَ فِي صَحِيحِهِ، وَلَيْسَ فِي هَذَا السِّيَاقِ ذِكْرُ قِصَّةِ الذَّبِيحِ  وَأَنَّهُ إِسْمَاعِيلُ، وَلَمْ يَذْكُرْ فِي قَدَمَاتِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ إِلَّا ثَلَاثَ مَرَّاتٍ، أُولَاهُنَّ بَعْدَ أَنْ تَزَوَّجَ إِسْمَاعِيلُ بَعْدَ مَوْتِ هَاجَرَ، وَكَيْفَ يَتْرُكُهُمْ مِنْ حِينِ صِغَرِ الْوَلَدِ عَلَى مَا ذُكِرَ إِلَى حِينِ تَزْوِيجِهِ لَا يَنْظُرُ فِي حَالِهِمْ ؟ وَقَدْ ذُكِرَ أَنَّ الْأَرْضَ كَانَتْ تُطْوَى لَهُ. وَقِيلَ: إِنَّهُ كَانَ يَرْكَبُ الْبُرَاقَ إِذَا سَارَ إِلَيْهِمْ، فَكَيْفَ يَتَخَلَّفُ عَنْ مُطَالَعَةِ حَالِهِمْ، وَهُمْ فِي غَايَةِ الضَّرُورَةِ الشَّدِيدَةِ وَالْحَاجَةِ الْأَكِيدَةِ ؟ وَكَأَنَّ بَعْضَ هَذَا السِّيَاقِ مُتَلَقًّى مِنَ الْإِسْرَائِيلِيَّاتِ، وَمُطَرَّزٌ بِشَيْءٍ مِنَ الْمَرْفُوعَاتِ.

     ✧ The migration of Abraham ﷺ with his son Ishmael and his mother Hagar to the mountains of Paran, which is the land of Makkah. That is because when Ishmael was born to Hagar (peace be upon her), Sarah's jealousy of her intensified, and she asked the Friend [Abraham] to remove her face from her, and Sarah said: Do not make her dwell with me in a town. So God revealed to Abraham that he should bring them to Makkah, and at that time there was no plant there. So Abraham brought Ishmael and his mother Hagar and placed them in Makkah at the site of Zamzam. Ibn Ishaq narrated from his teachers: that Abraham went out, and with him was Gabriel, and he did not pass by any village except that he said: Is this where I have been commanded, O Gabriel? And Gabriel would say: Pass it by, until he brought them to Makkah, which had acacia trees, salm, and samur, and in it were people called the Amalekites outside Makkah and around it, and the House at that time was a red hillock. So he said to Gabriel: Is it here that I have been commanded to place them? He said: Yes. So he headed with them to the site of the Stone and settled them there, and he commanded Hagar to make for herself a booth there. Then he departed to Syria and left them. Al-Bukhari said: with his chain from Ibn ʿAbbās who said: The first time women took a waist-wrapper was from the mother of Ishmael; she took a waist-wrapper to hide her traces from Sarah. Then Abraham brought her and her son Ishmael while she was nursing him, until he placed them at the House, at a great tree above Zamzam in the upper part of the mosque. At that time there was no one in Makkah, and there was no water there. So he placed them there and put with them a sack containing dates and a water-skin containing water. Then Abraham turned away and departed. The mother of Ishmael followed him and said: O Abraham, where are you going, leaving us in this valley in which there is no human being and nothing? She said that to him several times, and he would not turn to her. So she said to him: Has God commanded you to do this? He said: Yes. She said: Then He will not waste us. Then she returned. Abraham went on until when he was at the mountain pass where they could not see him, he faced the House, then called out with these words and raised his hands, saying: Our Lord, I have settled some of my offspring in a valley without cultivation, near Your sacred House—our Lord, that they may establish prayer. So make hearts among people incline toward them and provide them with fruits, that they may give thanks [Qurʾan 14:37]. The mother of Ishmael nursed Ishmael and drank from that water, until when what was in the water-skin was exhausted, she became thirsty and her son became thirsty. She looked at him writhing—or he said: rolling on the ground. So she went away, hating to look at him, and found al-Ṣafā the nearest mountain in the land to her, so she stood upon it. Then she faced the valley, looking to see if she saw anyone, but she saw no one. So she descended from al-Ṣafā until when she reached the valley, she raised the hem of her garment, then she ran the running of a weary person, until she crossed the valley. Then she came to al-Marwah and stood upon it, and looked to see if she saw anyone, but she saw no one. She did that seven times. Ibn ʿAbbās said: The Prophet ﷺ said: That is the running of the people between the two. When she came to al-Marwah, she heard a sound and said: Hush—meaning herself. Then she listened and heard it again and said: You have made me hear, if you have help. And behold, it was the angel at the site of Zamzam, and he dug with his heel—or he said: with his wing—until water appeared. She began to scoop it with her hand like this, and she began filling her water-skin from the water, and it bubbled up after she scooped. It was said: The one who caused the water to spring forth was Gabriel, for he descended to Hagar while she was running in the valley, and she heard his movement, so she said: You have made me hear, so help me, for I and those with me are perishing. He brought her to the site of Zamzam, then struck with his foot, and it gushed forth as a spring. She hastened, and began to empty it into her old water-skin. He said to her: Do not fear thirst. Ibn ʿAbbās said: The Prophet ﷺ said: May God have mercy on the mother of Ishmael—if she had left Zamzam—or he said: If she had not scooped from the water, Zamzam would have been a flowing spring. He said: Then she drank and suckled her child. The angel said to her: Do not fear ruin, for here is the House of God, which this boy and his father will build, and God will not waste its people. The House was elevated above the ground like a hillock; floods would come to it and pass to its right and its left. Passing of the tribe of Jurhum by the mother of Ishmael (peace be upon them both) Thus it was until a company of Jurhum, or a household of Jurhum, passed by them, coming from the road of Kadāʾ. They camped in the lower part of Makkah and saw a bird circling. They said: This bird is circling over water; we know this valley, and there is no water in it. So they sent a scout or two scouts, and behold, they found the water. They returned and informed them of the water, and they came. He said: The mother of Ishmael was at the water. They said: Do you permit us to camp near you? She said: Yes, but you have no right to the water. They said: Yes. ʿAbd Allāh b. ʿAbbās said: The Prophet ﷺ said: That suited the mother of Ishmael, for she loved company. So they camped and sent to their families, and they camped with them, until there were households of them there. The boy grew up and learned Arabic from them, and they admired and liked him when he grew. When he reached maturity, they married him to a woman from among them. Then the mother of Ishmael died. Abraham came after Ishmael had married to look after his inheritance. He did not find Ishmael, so he asked his wife about him. She said: He went out to seek sustenance for us. Then he asked her about their condition and their appearance, and she said: We are in evil; we are in hardship and distress. She complained to him. He said: When your husband comes, convey to him peace and tell him to change the threshold of his door. When Ishmael came, he seemed to sense something, and said: Did anyone come to you? She said: Yes, an old man of such-and-such description came to us; he asked me about you, and I told him; and he asked me how our condition was, and I told him that we were in effort and hardship. He said: Did he give you any instruction? She said: Yes, he instructed me to convey peace to you and to say: Change the threshold of your door. He said: That is my father, and he has commanded me to part with you, so join your family. So he divorced her and married another from among them. Abraham's visit to Ishmael (peace be upon them both) Abraham stayed as long as God willed he stay. Then he asked Sarah's permission to visit Ishmael, and she permitted him, on condition that he not dismount. Abraham came until he reached the door of Ishmael and said to his wife: Where is your companion? She said: He went to hunt, and he will come now, if God Almighty wills; so dismount, may God have mercy on you. He said to her: Do you have anything to entertain a guest? She said: Yes. He said: Do you have bread, wheat, barley, or dates? He said: She brought milk and meat, and he prayed for blessing for them. If she had brought bread, dates, wheat, or barley that day, it would have been the most abundant land of God in that. She said: Dismount so that I may wash your head. But he did not dismount. She brought him the Maqām with a vessel and placed it at his right side, and he placed his foot upon it, and the trace of his foot remained in it. She washed the right side of his head, then she moved the Maqām to his left side and did the same. He said to her: When your husband comes, convey to him my peace and tell him: The threshold of your door has become firm. When Ishmael came, he perceived the scent of his father and said to his wife: Did anyone come to you? She said: Yes, an old man, the finest of people in face and the sweetest of them in scent, and he said to me such-and-such, and I said to him such-and-such, and I washed his head, and this is the place of his foot, and he conveys peace to you and says: The threshold of your door has become firm. He said: That is Abraham. Then he came after that, while Ishmael was trimming arrows for himself under a great tree near Zamzam. When he saw him, he rose to him, and they did as a son does to a father and a father to a son. Al-Bukhari said with his chain from Ibn ʿAbbās who said: When there happened between Abraham and his wife what happened, he went out with Ishmael and the mother of Ishmael, and with them was an old water-skin containing water. He mentioned the rest of it in a manner similar to what preceded. This hadith is from the words of Ibn ʿAbbās, interspersed with some of it being raised, and in some of it there is strangeness; it seems to be from what Ibn ʿAbbās received from Israelite traditions. In it is that Ishmael was a suckling at that time. But according to the people of the Torah, God commanded Abraham to circumcise his son Ishmael and all who were with him of slaves and others, and he circumcised them. That was after ninety-nine years of his age had passed, so Ishmael's age on that day would have been thirteen years. This is compliance with the command of God Almighty concerning his household, which indicates that he did it as an obligation. Therefore, the correct view among scholars is that it is obligatory for men, as is established in its proper place. It is established in the hadith narrated by al-Bukhari with his chain from Abū Hurayrah who said: The Prophet ﷺ said: The Prophet Abraham ﷺ was circumcised when he was eighty years old, with a qadūm. In some wordings: Abraham was circumcised after eighty years had passed over him, and he was circumcised with a qadūm. The qadūm is the tool; and it was said: a place. This wording does not contradict the addition beyond eighty, and God knows best, because of the hadith to come at the mention of his death, from Abū Hurayrah, from the Messenger of God ﷺ that he said: Abraham was circumcised when he was one hundred and twenty years old, and he lived after that eighty years. Ibn Ḥibbān narrated it in his Ṣaḥīḥ. And in this account there is no mention of the story of the sacrifice and that it was Ishmael, and he did not mention in the visits of Abraham ﷺ except three times: the first after Ishmael married after the death of Hagar. How could he leave them from the time of the boy's infancy as mentioned until the time of his marriage without looking after their condition? It was mentioned that the earth was folded for him, and it was said that he rode al-Burāq when he traveled to them. So how could he fail to look after their condition, when they were in utmost severe necessity and pressing need? It seems that some of this account is received from Israelite traditions, adorned with a few raised sayings.

146. Tarikh (al-Tabari) 124No grade recorded

     قِصَّةُ الذَّبِيحِ عَلَيْهِ السَّلَامُ   أَمَرَ اللَّهُ إِبْرَاهِيمَ - عَلَيْهِ السَّلَامُ - بِذَبْحِ ابْنِهِ فِيمَا ذُكِرَ أَنَّهُ دَعَا اللَّهَ أَنْ يَهَبَ لَهُ وَلَدًا ذَكَرًا صَالِحًا، فَقَالَ: اللَّهُ تَعَالَى: وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَابُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى قَالَ يَاأَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ وَنَادَيْنَاهُ أَنْ يَاإِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَى إِبْرَاهِيمَ كَذَلِكَ نَجْزِي الْمُحْسِنِينَ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ [ الصَّافَّاتِ: 99 - 113 ]. يَذْكُرُ تَعَالَى عَنْ خَلِيلِهِ إِبْرَاهِيمَ أَنَّهُ لَمَّا هَاجَرَ مِنْ بِلَادِ قَوْمِهِ سَأَلَ رَبَّهُ أَنْ يَهَبَ لَهُ وَلَدًا صَالِحًا فَبَشَّرَهُ اللَّهُ تَعَالَى بِغُلَامٍ حَلِيمٍ، وَهُوَ إِسْمَاعِيلُ عَلَيْهِ السَّلَامُ؛ لِأَنَّهُ أَوَّلُ مَنْ وُلِدَ لَهُ عَلَى رَأْسِ سِتٍّ وَثَمَانِينَ سَنَةً مِنْ عُمُرِ الْخَلِيلِ، وَهَذَا مَا لَا خِلَافَ فِيهِ بَيْنَ أَهْلِ الْمِلَلِ أَنَّهُ أَوَّلُ وَلَدِهِ وَبِكْرُهُ. وَقَوْلُهُ: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ أَيْ شَبَّ وَصَارَ يَسْعَى فِي مَصَالِحِهِ كَأَبِيهِ. قَالَ مُجَاهِدٌ: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ أَيْ شَبَّ وَارْتَحَلَ، وَأَطَاقَ مَا يَفْعَلُهُ أَبُوهُ مِنَ السَّعْيِ وَالْعَمَلِ، فَلَمَّا كَانَ هَذَا أُرِيَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ فِي الْمَنَامِ أَنَّهُ يُؤْمَرُ بِذَبْحِ وَلَدِهِ هَذَا. وَفِي الْحَدِيثِ عَنِ ابْنِ عَبَّاسٍ مَرْفُوعًا. رُؤْيَا الْأَنْبِيَاءِ وَحْيٌ. قَالَهُ عُبَيْدُ بْنُ عُمَيْرٍ أَيْضًا. وَهَذَا اخْتِبَارٌ مِنَ اللَّهِ عَزَّ وَجَلَّ لِخَلِيلِهِ فِي أَنْ يَذْبَحَ هَذَا الْوَلَدَ الْعَزِيزَ الَّذِي جَاءَهُ عَلَى كِبَرٍ، وَقَدْ طَعَنَ فِي السِّنِّ بَعْدَ مَا أُمِرَ بِأَنْ يُسْكِنَهُ هُوَ وَأُمَّهُ فِي بِلَادٍ قَفْرٍ، وَوَادٍ لَيْسَ بِهِ حَسِيسٌ وَلَا أَنِيسٌ وَلَا زَرْعٌ وَلَا ضَرْعٌ، فَامْتَثَلَ أَمْرَ اللَّهِ فِي ذَلِكَ، وَتَرَكَهُمَا هُنَاكَ ثِقَةً بِاللَّهِ وَتَوَكُّلًا عَلَيْهِ فَجَعَلَ اللَّهُ لَهُمَا فَرَجًا وَمَخْرَجًا، وَرَزَقَهُمَا مِنْ حَيْثُ لَا يَحْتَسِبَانِ، ثُمَّ لَمَّا أُمِرَ بَعْدَ هَذَا كُلِّهِ بِذَبْحِ وَلَدِهِ هَذَا، الَّذِي قَدْ أَفْرَدَهُ عَنْ أَمْرِ رَبِّهِ، وَهُوَ بِكْرُهُ وَوَحِيدُهُ الَّذِي لَيْسَ لَهُ غَيْرُهُ أَجَابَ رَبَّهُ وَامْتَثَلَ أَمْرَهُ وَسَارَعَ إِلَى طَاعَتِهِ، ثُمَّ عَرَضَ ذَلِكَ عَلَى وَلَدِهِ؛ لِيَكُونَ أَطْيَبَ لِقَلْبِهِ وَأَهْوَنَ عَلَيْهِ مِنْ أَنْ يَأْخُذَهُ قَسْرًا وَيَذْبَحَهُ قَهْرًا، قَالَ: يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى. فَبَادَرَ الْغُلَامُ الْحَلِيمُ يَبَرُّ وَالِدَهُ الْخَلِيلَ  إِبْرَاهِيمَ، فَقَالَ: يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ. وَهَذَا الْجَوَابُ فِي غَايَةِ السَّدَادِ وَالطَّاعَةِ لِلْوَالِدِ وَلِرَبِّ الْعِبَادِ. قَالَ اللَّهُ تَعَالَى: فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ. قِيلَ: أَسْلَمَا أَيِ اسْتَسْلَمَا لِأَمْرِ اللَّهِ وَعَزَمَا عَلَى ذَلِكَ. وَقِيلَ: هَذَا مِنَ الْمُقَدَّمِ وَالْمُؤَخَّرِ، وَالْمَعْنَى تَلَّهُ لِلْجَبِينِ أَيْ أَلْقَاهُ عَلَى وَجْهِهِ. قِيلَ: أَرَادَ أَنْ يَذْبَحَهُ مِنْ قَفَاهُ لِئَلَّا يُشَاهِدَهُ فِي حَالِ ذَبْحِهِ. قَالَهُ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَقَتَادَةُ، وَالضَّحَّاكُ. وَقِيلَ: بَلْ أَضْجَعَهُ كَمَا تُضْجَعُ الذَّبَائِحُ، وَبَقِيَ طَرَفُ جَبِينِهِ لَاصِقًا بِالْأَرْضِ، وَأَسْلَمَا أَيْ سَمَّى إِبْرَاهِيمُ وَكَبَّرَ وَتَشَهَّدَ وَسَلَّمَ الْوَلَدَ لِلْمَوْتِ. قَالَ السُّدِّيُّ وَغَيْرُهُ: أَمَرَّ السِّكِّينَ عَلَى حَلْقِهِ فَلَمْ تَقْطَعْ شَيْئًا. وَيُقَالُ: جُعِلَ بَيْنَهَا وَبَيْنَ حَلْقِهِ صَفِيحَةٌ مِنْ نُحَاسٍ. وَاللَّهُ أَعْلَمُ. وقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: إِنَّ إِبْرَاهِيمَ قَالَ لِابْنِهِ حِينَ أُمِرَ بِذَبْحِهِ: يَا بُنَيَّ، خُذِ الْحَبْلَ وَالْمُدْيَةَ ثُمَّ انْطَلِقْ بِنَا إِلَى هَذَا الشِّعْبِ لِنَحْتَطِبَ لِأَهْلِكَ. فَلَمَّا تَوَجَّهَ اعْتَرَضَهُ إِبْلِيسُ لِيَصُدَّهُ عَنْ ذَلِكَ، فَقَالَ: إِلَيْكَ عَنِّي يَا عَدُوَّ اللَّهِ ! فَوَاللَّهِ لَأَمْضِيَنَّ لِأَمْرِ اللَّهِ ! فَاعْتَرَضَ إِسْمَاعِيلَ فَأَعْلَمَهُ مَا يُرِيدُ إِبْرَاهِيمُ يَصْنَعُ بِهِ، فَقَالَ: سَمْعًا لِأَمْرِ رَبِّي وَطَاعَةً. فَذَهَبَ إِلَى هَاجَرَ فَأَعْلَمَهَا، فَقَالَتْ: إِنْ كَانَ رَبُّهُ أَمَرَهُ بِذَلِكَ فَتَسْلِيمًا لِأَمْرِ اللَّهِ. فَرَجَعَ بِغَيْظِهِ لَمْ يُصِبْ مِنْهُمْ شَيْئًا. فَلَمَّا خَلَا إِبْرَاهِيمُ بِالشِّعْبِ، وَهُوَ شِعْبُ ثَبِيرٍ، قَالَ لَهُ: يَابُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى قَالَ يَاأَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ. ثُمَّ قَالَ لَهُ يَا أَبَتِ إِنْ أَرَدْتَ ذَبْحِي فَاشْدُدْ رِبَاطِي لَا يُصِبْكَ مِنْ دَمِي شَيْءٌ فَيَنْتَقِصَ أَجْرِي، فَإِنَّ الْمَوْتَ شَدِيدٌ، وَاشَحَذْ شَفْرَتَكَ حَتَّى تُرِيحَنِي، فَإِذَا أَضْجَعْتَنِي فَكُبَّنِي عَلَى وَجْهِي فَإِنِّي أَخْشَى إِنْ نَظَرْتَ فِي وَجْهِي أَنَّكَ تُدْرِكُ رَحْمَةً فَتَحُولُ بَيْنَكَ وَبَيْنَ أَمْرِ اللَّهِ، وَإِنْ رَأَيْتَ أَنْ تَرُدَّ قَمِيصِي إِلَى هَاجَرَ أُمِّي فَعَسَى أَنْ يَكُونَ أَسْلَى لَهَا عَنِّي، فَافْعَلْ. فَقَالَ إِبْرَاهِيمُ: نِعْمَ الْمُعِينُ أَنْتَ، أَيْ بُنَيَّ، عَلَى أَمْرِ اللَّهِ ! فَرَبَطَهُ كَمَا أَمَرَهُ، ثُمَّ حَدَّ شَفْرَتَهُ وَتَلَّهُ لِلْجَبِينِ، ثُمَّ أَدْخَلَ الشَّفْرَةَ لِحَلْقِهِ، فَقَلَبَهَا اللَّهُ لِقَفَاهَا، ثُمَّ اجْتَذَبَهَا إِلَيْهِ لِيَفْرُغَ مِنْهُ، فَنُودِيَ: أَنْ يَاإِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا، هَذِهِ ذَبِيحَتُكَ فِدَاءً لِابْنِكَ فَاذْبَحْهَا. أَيْ قَدْ حَصَلَ الْمَقْصُودُ مِنِ اخْتِبَارِكِ وَطَاعَتِكَ وَمُبَادَرَتِكَ إِلَى أَمْرِ رَبِّكَ وَبَذْلِكَ وَلَدَكَ لِلْقُرْبَانِ، كَمَا سَمَحْتَ بِبَدَنِكَ لِلنِّيرَانِ، وَكَمَا مَالُكَ مَبْذُولٌ لِلضِّيفَانِ؛ وَلِهَذَا قَالَ تَعَالَى: إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ. أَيِ الِاخْتِبَارُ الظَّاهِرُ الْبَيِّنُ. وَقَوْلُهُ: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ. أَيْ وَجَعَلْنَا فِدَاءَ ذَبْحِ وَلَدِهِ مَا يَسَّرَهُ اللَّهُ تَعَالَى لَهُ مِنَ الْعِوَضِ عَنْهُ، وَالْمَشْهُورُ عَنِ الْجُمْهُورِ أَنَّهُ كَبْشٌ أَبْيَضُ أَعْيَنُ أَقْرَنُ رَآهُ مَرْبُوطًا بِسَمُرَةٍ فِي ثَبِيرٍ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: كَبْشٌ قَدْ رَعَى فِي الْجَنَّةِ أَرْبَعِينَ خَرِيفًا. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: كَانَ يَرْتَعُ فِي الْجَنَّةِ حَتَّى تَشَقَّقَ عَنْهُ ثَبِيرٌ، وَكَانَ عَلَيْهِ عِهْنٌ أَحْمَرُ. وَعَنِ ابْنِ عَبَّاسٍ: هَبَطَ عَلَيْهِ مِنْ ثَبِيرٍ كَبْشٌ أَعْيَنُ أَقْرَنُ لَهُ ثُغَاءٌ فَذَبَحَهُ، وَهُوَ الْكَبْشُ الَّذِي قَرَّبَهُ ابْنُ آدَمَ فَتُقُبِّلَ مِنْهُ. رَوَاهُ ابْنُ أَبِي حَاتِمٍ. قَالَ مُجَاهِدٌ: فَذَبَحَهُ بِمِنًى. وَقَالَ عُبَيْدُ بْنُ عُمَيْرٍ: ذَبَحَهُ بِالْمَقَامِ. فَأَمَّا مَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ وَعْلًا، وَعَنِ الْحَسَنِ أَنَّهُ كَانَ تَيْسًا مِنَ الْأَرْوَى وَاسْمُهُ جَرِيرٌ فَلَا يَكَادُ يَصِحُّ عَنْهُمَا، ثُمَّ غَالِبُ مَا هَاهُنَا مِنَ الْآثَارِ مَأْخُوذٌ مِنَ الْإِسْرَائِيلِيَّاتِ، وَفِي الْقُرْآنِ كِفَايَةٌ عَمَّا جَرَى مِنَ الْأَمْرِ الْعَظِيمِ وَالِاخْتِبَارِ الْبَاهِرِ وَأَنَّهُ فُدِيَ بِذِبْحٍ عَظِيمٍ. وَقَدْ وَرَدَ فِي الْحَدِيثِ أَنَّهُ كَانَ كَبْشًا، قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ صَفِيَّةَ بِنْتِ شَيْبَةَ قَالَتْ أَخْبَرَتْنِي امْرَأَةٌ مِنْ بَنِي سُلَيْمٍ، وَلَّدَتْ عَامَّةَ أَهْلِ دَارِنَا قَالَتْ: أَرْسَلَ رَسُولُ اللَّهِ ﷺ إِلَى عُثْمَانَ بْنِ طَلْحَةَ. وَقَالَ مَرَّةً: إِنَّهَا سَأَلَتْ عُثْمَانَ لِمَ دَعَاكَ رَسُولُ اللَّهِ ﷺ قَالَ: إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ. قَالَ: سُفْيَانُ لَمْ تَزَلْ قَرْنَا الْكَبْشِ فِي الْبَيْتِ حَتَّى احْتِرَاقِ الْبَيْتِ فَاحْتَرَقَا. وَهَكَذَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَأْسَ الْكَبْشِ لَمْ يَزَلْ مُعَلَّقًا عِنْدَ مِيزَابِ الْكَعْبَةِ قَدْ يَبِسَ، وَهَذَا وَحْدَهُ دَلِيلٌ عَلَى أَنَّ الذَّبِيحَ إِسْمَاعِيلُ  ؛ لِأَنَّهُ كَانَ هُوَ الْمُقِيمَ بِمَكَّةَ وَإِسْحَاقُ لَا نَعْلَمُ أَنَّهُ قَدِمَهَا فِي حَالِ صِغَرِهِ، وَاللَّهُ أَعْلَمُ. وَهَذَا هُوَ الظَّاهِرُ مِنَ الْقُرْآنِ، بَلْ كَأَنَّهُ نَصٌّ عَلَى أَنَّ الذَّبِيحَ هُوَ إِسْمَاعِيلُ؛ اختلاف السلف في الذبيح وَاخْتَلَفَ السَّلَفُ مِنَ الْمُسْلِمِينَ فِي الذَّبِيحِ، فَقَالَ بَعْضُهُمْ: هُوَ إِسْمَاعِيلُ. وَقَالَ بَعْضُهُمْ: هُوَ إِسْحَاقُ. وَقَدْ رُوِيَ عَنِ النَّبِيِّ ﷺ كِلَا الْقَوْلَيْنِ، وَلَوْ كَانَ فِيهِمَا صَحِيحٌ لَمْ نَعْدُهُ إِلَى غَيْرِهِ. فَأَمَّا الْحَدِيثُ فِي أَنَّ الذَّبِيحَ إِسْحَاقُ فَقَدْ رَوَى الْأَحْنَفُ، عَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، عَنْ رَسُولِ اللَّهِ ﷺ فِي حَدِيثٍ ذَكَرَ فِيهِ: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ هُوَ إِسْحَاقُ، وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنِ الْعَبَّاسِ مِنْ قَوْلِهِ لَمْ يَرْفَعْهُ. وَأَمَّا الْحَدِيثُ الْآخَرُ فِي أَنَّ الذَّبِيحَ إِسْمَاعِيلُ فَقَدَ رَوَى الصُّنَابِحِيُّ قَالَ: كُنَّا عِنْدَ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ فَذَكَرُوا الذَّبِيحَ فَقَالَ: عَلَى الْخَبِيرِ سَقَطْتُمْ، كُنَّا عِنْدَ رَسُولِ اللَّهِ ﷺ فَجَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللَّهِ، عُدَّ عَلَيَّ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ يَا ابْنَ الذَّبِيحَيْنِ، فَضَحِكَ ﷺ فَقِيلَ لِمُعَاوِيَةَ، وَمَا الذَّبِيحَانِ ؟ فَقَالَ: إِنَّ عَبْدَ الْمُطَّلِبِ نَذَرَ إِنْ سَهَّلَ اللَّهُ حَفْرَ زَمْزَمَ أَنْ يَذْبَحَ أَحَدَ أَوْلَادِهِ، فَخَرَجَ السَّهْمُ عَلَى عَبْدِ اللَّهِ أَبِي النَّبِيِّ ﷺ فَفَدَاهُ بِمِائَةِ بَعِيرٍ، وَسَنَذْكُرُهُ إِنْ شَاءَ اللَّهُ، وَالذَّبِيحُ الثَّانِي إِسْمَاعِيلُ. ذِكْرُ مَنْ قَالَ إِنَّهُ إِسْحَاقُ ذَهَبَ عُمَرُ بْنُ الْخَطَّابِ، وَعَلِيٌّ، وَالْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، وَابْنُهُ عَبْدُ اللَّهِ ؓ فِيمَا رَوَاهُ عَنْهُ عِكْرِمَةُ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ، وَكَعْبٌ، وَابْنُ سَابِطٍ، وَابْنُ أَبِي الْهُذَيْلِ، وَمَسْرُوقٌ إِلَى أَنَّ الذَّبِيحَ إِسْحَاقُ، عَلَيْهِ السَّلَامُ. حَدَّثَ عَمْرُو بْنُ أَبِي سُفْيَانَ بْنِ أَبِي أَسِيدِ بْنِ أَبِي جَارِيَةَ الثَّقَفِيُّ أَنَّ كَعْبًا قَالَ لِأَبِي هُرَيْرَةَ: أَلَا أُخْبِرُكَ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ ؟ قَالَ: بَلَى. قَالَ كَعْبٌ: لَمَّا رَأَى إِبْرَاهِيمُ ذَبْحَ إِسْحَاقَ قَالَ الشَّيْطَانُ: وَاللَّهِ لَئِنْ لَمْ أَفْتَتِنْ أَحَدًا مِنْهُمْ بَعْدَ ذَلِكَ أَبَدًا، فَتَمَثَّلَ رَجُلًا يَعْرِفُونَهُ فَأَقْبَلَ حَتَّى إِذَا خَرَجَ إِبْرَاهِيمُ بِإِسْحَاقَ لِيَذْبَحَهُ دَخَلَ عَلَى سَارَةَ امْرَأَةِ إِبْرَاهِيمَ، فَقَالَ لَهَا: أَيْنَ أَصْبَحَ إِبْرَاهِيمُ غَادِيًا بِإِسْحَاقَ ؟ قَالَتْ: لِبَعْضِ حَاجَتِهِ. قَالَ: لَا وَاللَّهِ إِنَّمَا غَدَا بِهِ لِيَذْبَحَهُ ! قَالَتْ سَارَةُ: لَمْ يَكُنْ لِيَذْبَحَ وَلَدَهُ. قَالَ الشَّيْطَانُ: بَلَى وَاللَّهِ لِأَنَّهُ زَعَمَ أَنَّ اللَّهَ قَدْ أَمَرَهُ بِذَلِكَ. قَالَتْ سَارَةُ: فَهَذَا أَحْسَنُ أَنْ يُطِيعَ رَبَّهُ. ثُمَّ خَرَجَ الشَّيْطَانُ، فَأَدْرَكَ إِسْحَاقَ وَهُوَ مَعَ أَبِيهِ، فَقَالَ لَهُ: إِنَّ إِبْرَاهِيمَ يُرِيدُ أَنْ يَذْبَحَكَ. قَالَ إِسْحَاقُ: مَا كَانَ لِيَفْعَلَ. قَالَ: بَلَى وَاللَّهِ إِنَّهُ زَعَمَ أَنَّ رَبَّهُ أَمَرَ بِذَلِكَ. قَالَ إِسْحَاقُ: فَوَاللَّهِ لَئِنْ أَمَرَهُ رَبُّهُ بِذَلِكَ لَيُطِيعَنَّهُ ! فَتَرَكَهُ وَلَحِقَ إِبْرَاهِيمَ، فَقَالَ: أَيْنَ أَصْبَحْتَ غَادِيًا بِابْنِكَ ؟ قَالَ: لِبَعْضِ حَاجَتِي. قَالَ: لَا وَاللَّهِ إِنَّمَا تُرِيدُ ذَبْحَهُ ! قَالَ: وَلِمَ ؟ قَالَ: لِأَنَّكَ زَعَمْتَ أَنَّ اللَّهَ أَمَرَ بِذَلِكَ. قَالَ إِبْرَاهِيمُ: فَوَاللَّهِ إِنْ كَانَ اللَّهُ أَمَرَنِي بِذَلِكَ لَأَفْعَلَنَّ. فَلَمَّا أَخَذَ إِبْرَاهِيمُ إِسْحَاقَ لِيَذْبَحَهُ أَعْفَاهُ اللَّهُ مِنْ ذَلِكَ، وَفَدَاهُ بِذَبْحٍ عَظِيمٍ، وَأَوْحَى اللَّهُ إِلَى إِسْحَاقَ: إِنِّي مُعْطِيكَ دَعْوَةً أَسْتَجِيبُ لَكَ فِيهَا. قَالَ إِسْحَاقُ: اللَّهُمَّ فَأَيُّمَا عَبْدٍ لَقِيَكَ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ لَا يُشْرِكُ بِكَ شَيْئًا فَأَدْخِلْهُ الْجَنَّةَ. قَالَ عُبَيْدُ بْنُ عُمَيْرٍ: قَالَ مُوسَى: يَا رَبِّ يَقُولُونَ يَا إِلَهَ إِبْرَاهِيمَ، وَإِسْحَاقَ، وَيَعْقُوبَ، فَبِمَ نَالُوا ذَلِكَ ؟ قَالَ: إِنَّ إِبْرَاهِيمَ لَمْ يَعْدِلْ بِي شَيْئًا قَطُّ إِلَّا اخْتَارَنِي، وَإِنَّ إِسْحَاقَ جَادَ لِي بِالذَّبْحِ وَهُوَ بِغَيْرِ ذَلِكَ أَجْوَدُ، وَإِنَّ يَعْقُوبَ كُلَمَّا زِدْتُهُ بَلَاءً زَادَنِي حُسْنَ ظَنٍّ بِي. ( أَسِيدٌ بِفَتْحِ الْهَمْزَةِ، وَكَسْرِ السِّينِ. وَجَارِيَةُ بِالْجِيمِ ). مَنْ قَالَ إِنَّ الذَّبِيحَ إِسْمَاعِيلُ عَلَيْهِ السَّلَامُ   رَوَى سَعِيدُ بْنُ جُبَيْرٍ، وَيُوسُفُ بْنُ مِهْرَانَ، وَالشَّعْبِيُّ، وَمُجَاهِدٌ، وَعَطَاءُ بْنُ أَبِي رَبَاحٍ كُلُّهُمْ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: إِنَّ الذَّبِيحَ إِسْمَاعِيلُ، وَقَالَ: زَعَمَتِ الْيَهُودُ أَنَّهُ إِسْحَاقُ، وَكَذَبَتِ الْيَهُودُ. وَقَالَ أَبُو الطُّفَيْلِ، وَالشَّعْبِيُّ: رَأَيْتُ قَرْنَيِ الْكَبْشِ فِي الْكَعْبَةِ. قَالَ مُحَمَّدُ بْنُ كَعْبٍ: إِنَّ الَّذِي أَمَرَ اللَّهُ إِبْرَاهِيمَ بِذَبْحِهِ مِنْ بَنِيهِ إِسْمَاعِيلُ، وَإِنَّا لِنَجِدُ ذَلِكَ فِي كِتَابِ اللَّهِ فِي قِصَّةِ الْخَبَرِ عَنْ إِبْرَاهِيمَ وَمَا أُمِرَ بِهِ مِنْ ذَبْحِهِ ابْنَهُ أَنَّهُ إِسْمَاعِيلُ، وَذَلِكَ أَنَّ اللَّهَ تَعَالَى حِينَ فَرَغَ مِنْ قِصَّةِ الْمَذْبُوحِ مِنِ ابْنِي إِبْرَاهِيمَ قَالَ: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ، وَيَقُولُ: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا، وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ بِابْنٍ وَابْنِ ابْنٍ، فَلَمْ يَكُنْ يَأْمُرُهُ بِذَبْحِ إِسْحَاقَ، وَلَهُ فِيهِ مِنَ اللَّهِ - عَزَّ وَجَلَّ - مَا وَعَدَهُ، وَمَا الَّذِي أُمِرَ بِذَبْحِهِ إِلَّا إِسْمَاعِيلُ، فَذَكَرَ ذَلِكَ مُحَمَّدُ بْنُ كَعْبٍ لِعُمُرَ بْنِ عَبْدِ الْعَزِيزِ وَهُوَ خَلِيفَةٌ، فَقَالَ: إِنَّ هَذَا الشَّيْءَ مَا كُنْتُ أَنْظُرُ فِيهِ وَإِنِّي لَأُرَاهُ كَمَا قُلْتَ.

     ✧ The Story of the Sacrificial Son ﷺ Allah commanded Ibrahim ﷺ to slaughter his son, in what is mentioned that he supplicated Allah to grant him a righteous male child. Allah, may He be exalted, said: “And he said, ‘Indeed, I will go to my Lord; He will guide me. My Lord, grant me [a child] from among the righteous.’ So We gave him good tidings of a forbearing boy. And when he reached with him [the age of] exertion, he said, ‘O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.’ And when they had both submitted and he put him down upon his forehead, We called to him, ‘O Ibrahim, you have fulfilled the vision.’ Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice. And We left for him [favorable mention] among later generations: ‘Peace upon Ibrahim.’ Indeed, We thus reward the doers of good. Indeed, he was of Our believing servants. And We gave him good tidings of Ishaq, a prophet from among the righteous. And We blessed him and Ishaq. And among their descendants are the doer of good and the clearly unjust to himself” [al-Saffat: 99–113]. He, may He be exalted, mentions concerning His close friend Ibrahim that when he emigrated from the land of his people, he asked his Lord to grant him a righteous child, so Allah, may He be exalted, gave him good tidings of a forbearing boy, who is Ismaʿil ﷺ ; because he was the first to be born to him at the age of eighty-six years of the close friend’s life, and this is something about which there is no disagreement among the people of the revealed religions: that he was his first child and his firstborn. And His saying: “And when he reached with him [the age of] exertion” means he grew up and became able to strive in his affairs like his father. Mujahid said: “And when he reached with him [the age of] exertion” means he grew up and departed, and was able to do what his father did of striving and work. When this was so, Ibrahim ﷺ was shown in a dream that he was commanded to slaughter this son of his. In the hadith, from Ibn ʿAbbas, marfuʿan: “The visions of the prophets are revelation.” ʿUbayd b. ʿUmayr also said this. This was a test from Allah, Mighty and Majestic, for His close friend, that he should slaughter this precious child who had come to him in old age, after he had reached advanced years, and after he had been commanded to settle him and his mother in a desolate land, a valley in which there was no sound, no companion, no cultivation, and no udder. He complied with Allah’s command in that, and left them there out of trust in Allah and reliance upon Him. Then Allah made for them a way out and a relief, and provided for them from where they did not expect. Then when, after all this, he was commanded to slaughter this son of his, whom he had set apart from the command of his Lord, and who was his firstborn and his only child, having none other, he answered his Lord, complied with His command, and hastened to His obedience. Then he presented that to his son, so that it would be more agreeable to his heart and easier upon him than taking him by force and slaughtering him by compulsion. He said: “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” The forbearing boy hastened to honor his father, the close friend Ibrahim, and said: “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” This answer was in the utmost correctness and obedience to the father and to the Lord of servants. Allah, may He be exalted, said: “And when they had both submitted and he put him down upon his forehead.” It was said: “they had both submitted” means they surrendered to Allah’s command and resolved upon that. It was said: this is a case of the advanced and the delayed [word order], and the meaning is: he put him down upon his forehead, that is, he laid him on his face. It was said: he intended to slaughter him from the back of his neck so that he would not see him during the act of slaughter. This was said by Ibn ʿAbbas, Mujahid, Saʿid b. Jubayr, Qatadah, and al-Dahhak. It was said: rather, he laid him down as sacrificial animals are laid down, and the side of his forehead remained touching the ground, and “they had both submitted” means Ibrahim pronounced the name of Allah, magnified Him, declared the shahadah, and surrendered the boy to death. Al-Suddi and others said: he passed the knife over his throat, but it cut nothing. It is said: a plate of copper was placed between it and his throat. And Allah knows best. Muhammad b. Ishaq said: Ibrahim said to his son when he was commanded to slaughter him: “O my son, take the rope and the knife, then go with us to this mountain pass so that we may gather firewood for your family.” When he set out, Iblis came to him to divert him from that, and he said: “Away with you from me, O enemy of Allah! By Allah, I will surely carry out Allah’s command!” Then he came to Ismaʿil and informed him of what Ibrahim intended to do with him, and he said: “I hear and obey the command of my Lord.” Then he went to Hajar and informed her, and she said: “If his Lord commanded him that, then it is submission to Allah’s command.” So he returned in his fury, having gained nothing from them. When Ibrahim was alone in the mountain pass, which was the pass of Thabir, he said to him: “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” He said: “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” Then he said to him: “O my father, if you intend to slaughter me, then bind my bonds tightly so that none of my blood may touch you and my reward be diminished, for death is severe. Sharpen your blade so that you may give me rest. When you lay me down, then turn me upon my face, for I fear that if you look upon my face, mercy may seize you and come between you and Allah’s command. And if you see fit to return my shirt to Hajar, my mother, perhaps that will be a comfort to her after me, then do so.” Ibrahim said: “What a good helper you are, O my son, upon Allah’s command!” Then he bound him as he had instructed, sharpened his blade, and put him down upon his forehead. Then he placed the blade to his throat, and Allah turned it over onto its back. Then he pulled it toward himself to finish him, and it was called out: “O Ibrahim, you have fulfilled the vision. This is your sacrificial animal, a ransom for your son, so slaughter it.” That is, the intended purpose of testing you, your obedience, your hastening to your Lord’s command, and your offering of your son as a sacrifice had been achieved, just as you surrendered your body to the fires, and just as your wealth is spent generously upon guests. For this reason, He, may He be exalted, said: “Indeed, this was the clear trial,” that is, the manifest and evident test. And His saying: “And We ransomed him with a great sacrifice,” that is, We made the ransom for the slaughter of his son that which Allah, may He be exalted, made easy for him as a substitute for him. The well-known view among the majority is that it was a white ram, large-eyed, horned, which he saw tied to a samurah tree in Thabir. From Ibn ʿAbbas: a ram that had grazed in Paradise for forty autumns. Saʿid b. Jubayr said: it had been grazing in Paradise until Thabir split open for it, and upon it was red wool. From Ibn ʿAbbas: a ram, large-eyed, horned, with a bleat, descended upon him from Thabir, and he slaughtered it. It is the ram which the son of Adam offered, and it was accepted from him. This was narrated by Ibn Abi Hatim. Mujahid said: he slaughtered it at Mina. ʿUbayd b. ʿUmayr said: he slaughtered it at al-Maqam. As for what is narrated from Ibn ʿAbbas that it was a wild goat, and from al-Hasan that it was a mountain goat of the urwah, named Jarir, that is scarcely sound from them. Moreover, most of the reports here are taken from the Israʾiliyyat, and in the Quran there is sufficient [account] of the great matter that occurred, the dazzling trial, and that he was ransomed with a great sacrifice. It has come in the hadith that it was a ram. Imam Ahmad said with his chain from Safiyyah bt. Shaybah, who said: A woman of Banu Sulaym, who acted as midwife for most of the people of our household, informed me, saying: The Messenger of Allah ﷺ sent to ʿUthman b. Talhah. And once she said: She asked ʿUthman: Why did the Messenger of Allah ﷺ summon you? He said: I had noticed the two horns of the ram when I entered the House, and I forgot to tell you to cover them, so cover them; for it is not fitting that there be anything in the House to distract the one praying. Sufyan said: The two horns of the ram remained in the House until the burning of the House, and they burned. Likewise, it is narrated from Ibn ʿAbbas that the head of the ram remained hanging at the water-spout of the Kaʿbah, dried up. This alone is evidence that the sacrificial son was Ismaʿil; because he was the one residing in Makkah, while Ishaq, as far as we know, did not come there during his childhood, and Allah knows best. This is the apparent meaning of the Quran; indeed, it is almost an explicit statement that the sacrificial son was Ismaʿil. Disagreement of the early scholars concerning the sacrificial son: The early Muslims differed concerning the sacrificial son. Some said: he was Ismaʿil. Others said: he was Ishaq. Both statements have been narrated from the Prophet ﷺ, and if either of them was authentic, we would not turn to anything else. As for the hadith that the sacrificial son was Ishaq, al-Ahnaf narrated from al-ʿAbbas b. ʿAbd al-Muttalib, from the Messenger of Allah ﷺ, in a hadith in which he mentioned: “And We ransomed him with a great sacrifice”—he is Ishaq. This hadith has also been narrated from al-ʿAbbas as his own statement, not raised to the Prophet. As for the other hadith that the sacrificial son was Ismaʿil, al-Sunabihi narrated, saying: We were with Muʿawiyah b. Abi Sufyan, and they mentioned the sacrificial son. He said: “You have come to one who knows. We were with the Messenger of Allah ﷺ when a man came to him and said: ‘O Messenger of Allah, bestow upon me some of what Allah has granted you, O son of the two sacrificial ones.’ The Prophet ﷺ laughed.” It was said to Muʿawiyah: “And who are the two sacrificial ones?” He said: “ʿAbd al-Muttalib vowed that if Allah made easy the digging of Zamzam, he would slaughter one of his children. The lot fell upon ʿAbd Allah, the father of the Prophet ﷺ, and he ransomed him with a hundred camels—and we will mention this, if Allah wills—and the second sacrificial one was Ismaʿil.” Mention of those who said he was Ishaq ʿUmar b. al-Khattab, ʿAli, al-ʿAbbas b. ʿAbd al-Muttalib, and his son ʿAbd Allah ؓ—as narrated from him by ʿIkrimah—along with ʿAbd Allah b. Masʿud, Kaʿb, Ibn Sabit, Ibn Abi al-Hudhayl, and Masruq went to the view that the sacrificial son was Ishaq ﷺ. ʿAmr b. Abi Sufyan b. Abi Asid b. Abi Jariyah al-Thaqafi narrated that Kaʿb said to Abu Hurayrah: “Shall I inform you about Ishaq b. Ibrahim?” He said: “Yes.” Kaʿb said: “When Ibrahim saw the slaughter of Ishaq, the devil said: ‘By Allah, if I do not tempt one of them after this, ever again.’ Then he took the form of a man they knew, and came until, when Ibrahim went out with Ishaq to slaughter him, he entered upon Sarah, the wife of Ibrahim, and said to her: ‘Where has Ibrahim gone this morning with Ishaq?’ She said: ‘For some need of his.’ He said: ‘No, by Allah, he has gone with him to slaughter him!’ Sarah said: ‘He would not slaughter his son.’ The devil said: ‘Yes, by Allah, because he claims that Allah has commanded him to do that.’ Sarah said: ‘Then it is better that he obey his Lord.’ Then the devil went out and overtook Ishaq while he was with his father, and said to him: ‘Ibrahim intends to slaughter you.’ Ishaq said: ‘He would not do that.’ He said: ‘Yes, by Allah, he claims that his Lord has commanded that.’ Ishaq said: ‘By Allah, if his Lord commanded him to do that, he would surely obey Him!’ Then he left him and caught up with Ibrahim, and said: ‘Where have you gone this morning with your son?’ He said: ‘For some need of mine.’ He said: ‘No, by Allah, you intend to slaughter him!’ He said: ‘And why?’ He said: ‘Because you claim that Allah has commanded that.’ Ibrahim said: ‘By Allah, if Allah has commanded me to do that, I will surely do it.’ When Ibrahim took Ishaq to slaughter him, Allah excused him from that, and ransomed him with a great sacrifice, and Allah revealed to Ishaq: ‘I will grant you a supplication to which I will respond for you.’ Ishaq said: ‘O Allah, then any servant who meets You from the first and the last, not associating anything with You, admit him to Paradise.’ ʿUbayd b. ʿUmayr said: Musa said: ‘O Lord, people say “O God of Ibrahim, Ishaq, and Yaʿqub.” By what did they attain that?’ He said: ‘Ibrahim never weighed anything against Me without choosing Me; Ishaq offered himself to be slaughtered for Me, and in other things he was even more generous; and Yaʿqub, whenever I increased him in trial, he increased in good opinion of Me.’ (Asid with fathah on the hamzah and kasrah on the sin. And Jariyah with jim.) Those who said the sacrificial son was Ismaʿil ﷺ Saʿid b. Jubayr, Yusuf b. Mihran, al-Shaʿbi, Mujahid, and ʿAtaʾ b. Abi Rabah all narrated from Ibn ʿAbbas that he said: The sacrificial son was Ismaʿil. And he said: The Jews claimed that he was Ishaq, and the Jews lied. Abu al-Tufayl and al-Shaʿbi said: I saw the two horns of the ram in the Kaʿbah. Muhammad b. Kaʿb said: The one whom Allah commanded Ibrahim to slaughter from among his sons was Ismaʿil. Indeed, we find that in the Book of Allah in the narrative concerning Ibrahim and what he was commanded regarding the slaughter of his son; that it was Ismaʿil. That is because Allah, may He be exalted, when He finished the story of the one slaughtered from among the two sons of Ibrahim, said: “And We gave him good tidings of Ishaq, a prophet from among the righteous,” and He says: “And We gave him good tidings of Ishaq, a prophet,” and “and from behind Ishaq, Yaʿqub,” with a son and a son’s son. He would not command him to slaughter Ishaq when He had in him from Allah—Mighty and Majestic—what He had promised him. The one whom he was commanded to slaughter was none other than Ismaʿil. Muhammad b. Kaʿb mentioned that to ʿUmar b. ʿAbd al-ʿAziz while he was caliph, and he said: “This is a matter that I had not looked into, and indeed I regard it as you have said.”

147. Tarikh (al-Tabari) 125No grade recorded

     مَوْلِدِ إِسْحَاقَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ   فَلَمَّا وُلِدَ إِسْمَاعِيلُ حَزِنَتْ سَارَةُ حُزْنًا شَدِيدًا، فَوَهَبَهَا اللَّهُ إِسْحَاقَ  ، وَعُمُرُهَا سَبْعُونَ سَنَةً فَعُمُرُ إِبْرَاهِيمَ مِائَةٌ وَعِشْرُونَ سَنَةً قَالَ اللَّهُ تَعَالَى: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ [ الصَّافَّاتِ: 112 ]. وَقَدْ كَانَتِ الْبِشَارَةُ بِهِ مِنَ الْمَلَائِكَةِ لِإِبْرَاهِيمَ وَسَارَةَ لَمَّا مَرُّوا بِهِمْ مُجْتَازِينَ ذَاهِبِينَ إِلَى مَدَائِنِ قَوْمِ لُوطٍ لِيُدَمِّرُوا عَلَيْهِمْ لِكُفْرِهِمْ وَفُجُورِهِمْ، قَالَ اللَّهُ تَعَالَى: وَلَقَدْ جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَى قَالُوا سَلَامًا قَالَ سَلَامٌ فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ فَلَمَّا رَأَى أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ قَالَتْ يَاوَيْلَتَى أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ [ هُودٍ: 69 - 73 ]. وَقَالَ تَعَالَى: وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ قَالُوا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ  قَالَ أَبَشَّرْتُمُونِي عَلَى أَنْ مَسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَي قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِنَ الْقَانِطِينَ قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ [ الْحِجْرِ: 51 - 56 ]. وَقَالَ تَعَالَى: هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ سَلَامٌ قَوْمٌ مُنْكَرُونَ فَرَاغَ إِلَى أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ فَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لَا تَخَفْ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ قَالُوا كَذَلِكَ قَالَ رَبُّكِ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ [ الذَّارِيَاتِ: 24 - 30 ]. يَذْكُرُ تَعَالَى أَنَّ الْمَلَائِكَةَ قَالُوا وَكَانُوا ثَلَاثَةً؛ جِبْرِيلَ، وَمِيكَائِيلَ، وَإِسْرَافِيلَ، لَمَّا وَرَدُوا عَلَى الْخَلِيلِ حَسِبَهُمْ أَوَّلًا أَضْيَافًا فَعَامَلَهُمْ مُعَامَلَةَ الضُّيُوفِ شَوَى لَهُمْ عِجْلًا سَمِينًا مِنْ خِيَارِ بَقَرِهِ، فَلَمَّا قَرَّبَهُ إِلَيْهِمْ وَعَرَضَ عَلَيْهِمْ لَمْ يَرَ لَهُمْ هِمَّةً إِلَى الْأَكْلِ بِالْكُلِّيَّةِ، وَذَلِكَ لِأَنَّ الْمَلَائِكَةَ لَيْسَ فِيهِمْ قُوَّةُ الْحَاجَةِ إِلَى الطَّعَامِ  فَنَكِرَهُمْ إِبْرَاهِيمُ: وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ. أَيْ لِنُدَمِّرَ عَلَيْهِمْ فَاسْتَبْشَرَتْ عِنْدَ ذَلِكَ سَارَةُ غَضَبًا لِلَّهِ عَلَيْهِمْ وَكَانَتْ قَائِمَةً عَلَى رُءُوسِ الْأَضْيَافِ، كَمَا جَرَتْ بِهِ عَادَةُ النَّاسِ مِنَ الْعَرَبِ وَغَيْرِهِمْ، فَلَمَّا ضَحِكَتِ اسْتِبْشَارًا بِذَلِكَ قَالَ اللَّهُ تَعَالَى: فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ. أَيْ بَشَّرَتْهَا الْمَلَائِكَةُ بِذَلِكَ فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ. أَيْ فِي صَرْخَةٍ فَصَكَّتْ وَجْهَهَا أَيْ كَمَا يَفْعَلُ النِّسَاءُ عِنْدَ التَّعَجُّبِ، وَقَالَتْ: يَا وَيْلَتَا أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا. أَيْ كَيْفَ يَلِدُ مِثْلِي وَأَنَا كَبِيرَةٌ وَعَقِيمٌ أَيْضًا وَهَذَا بَعْلِي أَيْ زَوْجِي شَيْخًا، تَعَجَّبَتْ مِنْ وُجُودِ وَلَدٍ وَالْحَالَةُ هَذِهِ؛ وَلِهَذَا قَالَتْ: إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ. وَكَذَلِكَ تَعَجَّبَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ اسْتِبْشَارًا بِهَذِهِ الْبِشَارَةِ وَتَثْبِيتًا لَهَا وَفَرَحًا بِهَا قَالَ أَبَشَّرْتُمُونِي عَلَى أَنْ مَسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِنَ الْقَانِطِينَ. أَكَّدُوا الْخَبَرَ بِهَذِهِ الْبِشَارَةِ، وَقَرَّرُوهُ مَعَهُ فَبَشَّرُوهُمَا بِغُلَامٍ عَلِيمٍ وَهُوَ إِسْحَاقُ وَأَخُوهُ إِسْمَاعِيلُ غُلَامٌ حَلِيمٌ مُنَاسِبٌ لِمَقَامِهِ وَصَبْرِهِ. وَهَكَذَا وَصَفَهُ رَبُّهُ بِصِدْقِ الْوَعْدِ وَالصَّبْرِ. وَقَالَ فِي الْآيَةِ الْأُخْرَى: فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ. وَهَذَا مِمَّا اسْتَدَلَّ بِهِ مُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ، وَغَيْرُهُ عَلَى أَنَّ الذَّبِيحَ هُوَ إِسْمَاعِيلُ  ، وَأَنَّ إِسْحَاقَ لَا يَجُوزُ أَنْ يُؤْمَرَ بِذَبْحِهِ بَعْدَ أَنْ وَقَعَتِ الْبِشَارَةُ بِوُجُودِهِ وَوُجُودِ وَلَدِهِ يَعْقُوبَ الْمُشْتَقِّ مِنَ الْعَقِبِ مِنْ بَعْدِهِ. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّهُ أَحْضَرَ مَعَ الْعِجْلِ الْحَنِيذِ وَهُوَ الْمَشْوِيُّ رَغِيفًا مِنْ مَلَّةٍ فِيهِ ثَلَاثَةُ أَكْيَالٍ وَسَمْنٌ وَلَبَنٌ، وَعِنْدَهُمْ أَنَّهُمْ أَكَلُوا، وَهَذَا غَلَطٌ مَحْضٌ. وَقِيلَ: كَانُوا يُورُونَ أَنَّهُمْ يَأْكُلُونَ، وَالطَّعَامُ يَتَلَاشَى فِي الْهَوَاءِ، وَعِنْدَهُمْ أَنَّ اللَّهَ تَعَالَى قَالَ لِإِبْرَاهِيمَ: أَمَّا سَارَةُ امْرَأَتُكَ فَلَا يُدْعَى اسْمُهَا سَارَا، وَلَكِنِ اسْمُهَا سَارَةُ، وَأُبَارِكُ عَلَيْهَا، وَأُعْطِيكَ مِنْهَا ابْنًا وَأُبَارِكُهُ، وَيَكُونُ لِلشُّعُوبِ، وَمُلُوكُ الشُّعُوبِ مِنْهُ. فَخَرَّ إِبْرَاهِيمُ عَلَى وَجْهِهِ يَعْنِي سَاجِدًا وَضَحِكَ قَائِلًا فِي نَفْسِهِ: أَبَعْدَ مِائَةِ سَنَةٍ يُولَدُ لِي غُلَامٌ، أَوْ سَارَةُ تَلِدُ وَقَدْ أَتَتْ عَلَيْهَا تِسْعُونَ سَنَةً ؟ وَقَالَ إِبْرَاهِيمُ لِلَّهِ تَعَالَى: لَيْتَ إِسْمَاعِيلَ يَعِيشُ قُدَّامَكَ ! فَقَالَ اللَّهُ لِإِبْرَاهِيمَ: بِحَقِّي إِنَّ امْرَأَتَكَ سَارَةَ تَلِدُ لَكَ غُلَامًا وَتَدْعُو اسْمَهُ إِسْحَاقَ إِلَى مِثْلِ هَذَا الْحِينِ مِنْ قَابَلٍ، وَأُوَاثِقُهُ مِيثَاقِي إِلَى الدَّهْرِ، وَلِخَلَفِهِ مِنْ بَعْدِهِ، وَقَدِ اسْتَجَبْتُ لَكَ فِي إِسْمَاعِيلَ، وَبَارَكْتُ عَلَيْهِ وَكَبَّرْتُهُ وَنَمَّيْتُهُ جَدًّا كَبِيرًا، وَيُولَدُ لَهُ اثْنَا عَشَرَ عَظِيمًا، وَأَجْعَلُهُ رَئِيسًا لِشَعْبٍ عَظِيمٍ، وَاللَّهُ أَعْلَمُ. فَقَوْلُهُ تَعَالَى: فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ. دَلِيلٌ عَلَى أَنَّهَا تَسْتَمْتِعُ بِوُجُودِ وَلَدِهَا إِسْحَاقَ، ثُمَّ مِنْ بَعْدِهِ يُولَدُ وَلَدُهُ يَعْقُوبُ أَيْ يُولَدُ فِي حَيَاتِهِمَا لِتَقَرَّ أَعْيُنُهُمَا بِهِ. كَمَا قَرَّتْ بِوَالِدِهِ. وَلَوْ لَمْ يُرِدْ هَذَا لَمْ يَكُنْ لِذِكْرِ يَعْقُوبَ وَتَخْصِيصِ التَّنْصِيصِ عَلَيْهِ مِنْ دُونِ سَائِرِ نَسْلِ إِسْحَاقَ فَائِدَةٌ، وَلَمَّا عُيِّنَ بِالذِّكْرِ دَلَّ عَلَى أَنَّهُمْ يَتَمَتَّعَانِ بِهِ وَيُسَرَّانِ بِمَوْلِدِهِ، كَمَا سُرَّا بِمَوْلِدِ أَبِيهِ مِنْ قَبْلِهِ. وَقَالَ تَعَالَى: وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ كُلًّا هَدَيْنَا [ الْأَنْعَامِ: 84 ]. وَقَالَ تَعَالَى: فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ [ مَرْيَمَ: 49 ]. وَهَذَا إِنْ شَاءَ اللَّهُ ظَاهِرٌ قَوِيٌّ، وَيُؤَيِّدُهُ مَا ثَبَتَ فِي الصَّحِيحَيْنِ أَبِي ذَرٍّ قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ أَيُّ مَسْجِدٍ وُضِعَ أَوَّلَ ؟ قَالَ: الْمَسْجِدُ الْحَرَامُ. قُلْتُ: ثُمَّ أَيُّ ؟ قَالَ: الْمَسْجِدُ الْأَقْصَى. قُلْتُ: كَمْ بَيْنَهُمَا ؟ قَالَ: أَرْبَعُونَ سَنَةً. قُلْتُ: ثُمَّ أَيُّ ؟ قَالَ: ثُمَّ حَيْثُ أَدْرَكْتَ الصَّلَاةَ فَصَلِّ فَكُلُّهَا مَسْجِدٌ. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّ يَعْقُوبَ عَلَيْهِ السَّلَامُ هُوَ الَّذِي أَسَّسَ الْمَسْجِدَ الْأَقْصَى، وَهُوَ مَسْجِدُ إِيلِيَا، وَهُوَ مَسْجِدُ بَيْتِ الْمَقْدِسِ شَرَّفَهُ اللَّهُ. وَهَذَا مُتَّجِهٌ، وَيَشْهَدُ لَهُ مَا ذَكَرْنَاهُ مِنَ الْحَدِيثِ. فَعَلَى هَذَا يَكُونُ بِنَاءُ يَعْقُوبَ، وَهُوَ إِسْرَائِيلُ عَلَيْهِ السَّلَامُ بَعْدَ بِنَاءِ الْخَلِيلِ وَابْنِهِ إِسْمَاعِيلَ الْمَسْجِدَ الْحَرَامَ  بِأَرْبَعِينَ سَنَةً سَوَاءً، وَقَدْ كَانَ بِنَاؤُهُمَا ذَلِكَ بَعْدَ وُجُودِ إِسْحَاقَ؛ لِأَنَّ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ لَمَّا دَعَا قَالَ فِي دُعَائِهِ كَمَا قَالَ تَعَالَى: وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللَّهِ مِنْ شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاءِ رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ [ إِبْرَاهِيمَ: 35 - 41 ]. وَمَا جَاءَ فِي الْحَدِيثِ مِنْ أَنَّ سُلَيْمَانَ بْنَ دَاوُدَ عَلَيْهِمَا السَّلَامُ لَمَّا بَنَى بَيْتَ الْمَقْدِسِ سَأَلَ اللَّهَ خِلَالًا ثَلَاثًا، كَمَا ذَكَرْنَاهُ عِنْدَ قَوْلِهِ: رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي [ ص: 35 ]. فَالْمُرَادُ مِنْ ذَلِكَ، وَاللَّهُ أَعْلَمُ. أَنَّهُ جَدَّدَ بِنَاءَهُ، كَمَا تَقَدَّمَ مِنْ أَنَّ بَيْنَهُمَا أَرْبَعِينَ سَنَةً  ، وَلَمْ يَقُلْ أَحَدٌ إِنَّ بَيْنَ سُلَيْمَانَ وَإِبْرَاهِيمَ أَرْبَعِينَ سَنَةً سِوَى ابْنِ حِبَّانَ فِي تَقَاسِيمِهِ وَأَنْوَاعِهِ، وَهَذَا الْقَوْلُ لَمْ يُوَافَقْ عَلَيْهِ وَلَا سُبِقَ إِلَيْهِ.

     ✧ The birth of Isḥāq (peace and blessings be upon him) When Ismāʿīl was born, Sārah grieved deeply, so Allah granted her Isḥāq when she was seventy years old and Ibrāhīm was one hundred and twenty years old. Allah Almighty said: And We gave him glad tidings of Isḥāq, a prophet from among the righteous, and We blessed him and Isḥāq; and of their offspring some are doers of good and some are plainly unjust to themselves [al-Ṣāffāt: 112]. The glad tidings concerning him came from the angels to Ibrāhīm and Sārah when they passed by them on their way to the cities of Lūṭ's people to destroy them for their disbelief and wickedness. Allah Almighty said: And certainly Our messengers came to Ibrāhīm with glad tidings. They said, "Peace." He said, "Peace," and did not delay in bringing a roasted calf. But when he saw their hands not reaching to it, he distrusted them and conceived a fear of them. They said, "Do not fear. We have been sent to the people of Lūṭ." And his wife was standing, and she laughed; then We gave her glad tidings of Isḥāq, and after Isḥāq, Yaʿqūb. She said, "Woe to me! Shall I bear a child while I am an old woman and this is my husband, an old man? Indeed, this is an amazing thing!" They said, "Are you amazed at the decree of Allah? The mercy of Allah and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy and Glorious" [Hūd: 69-73]. And He Almighty said: And inform them about the guests of Ibrāhīm, when they entered upon him and said, "Peace." He said, "Indeed, we are fearful of you." They said, "Do not fear. Indeed, we bring you good tidings of a knowledgeable boy." He said, "Have you given me good tidings although old age has touched me? Then of what do you inform me?" They said, "We have given you good tidings in truth, so do not be of the despairing." He said, "And who despairs of the mercy of his Lord except those astray?" [al-Ḥijr: 51-56]. And He Almighty said: Has the story reached you of the honored guests of Ibrāhīm? When they entered upon him and said, "Peace." He said, "Peace, a people unknown." Then he went to his family and came with a fat calf and placed it near them; he said, "Will you not eat?" And he felt from them fear. They said, "Do not fear," and gave him good tidings of a knowledgeable boy. And his wife approached with a loud cry and struck her face and said, "A barren old woman!" They said, "Thus has said your Lord; indeed, He is the Wise, the Knowing" [al-Dhāriyāt: 24-30]. He Almighty mentions that the angels—they were three: Jibrīl, Mīkāʾīl, and Isrāfīl—when they came to al-Khalīl, he first thought them guests and treated them as guests, roasting for them a fat calf from the best of his cattle. When he placed it near them and offered it to them, he did not see in them any inclination to eat at all, because angels have no need for food. So Ibrāhīm distrusted them and conceived a fear of them. They said, "Do not fear. We have been sent to the people of Lūṭ," that is, to destroy them. At that, Sārah rejoiced out of anger for Allah against them, and she was standing at the heads of the guests, as is the custom of people among the Arabs and others. When she laughed out of joy at that, Allah Almighty said: Then We gave her glad tidings of Isḥāq, and after Isḥāq, Yaʿqūb; that is, the angels gave her glad tidings of that. Then his wife approached with a loud cry—that is, with a scream—and struck her face, as women do when amazed, and said: "Woe to me! Shall I bear a child while I am an old woman and this is my husband, an old man?" That is, how can someone like me bear a child when I am old and also barren, and this is my husband—that is, my spouse—an old man? She marveled at the existence of a child in such a state; therefore she said: "Indeed, this is an amazing thing." They said: "Are you amazed at the decree of Allah? The mercy of Allah and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy and Glorious." Likewise Ibrāhīm ﷺ marveled, rejoicing at this glad tiding, seeking to confirm it, and being happy with it. He said: "Have you given me good tidings although old age has touched me? Then of what do you inform me?" They said: "We have given you good tidings in truth, so do not be of the despairing." They affirmed the news with this glad tiding and confirmed it with him, and they gave them good tidings of a knowledgeable boy, who is Isḥāq; and his brother Ismāʿīl was a forbearing boy, fitting for his station and his patience. Thus his Lord described him with truthfulness of promise and patience. And He said in the other verse: Then We gave her glad tidings of Isḥāq, and after Isḥāq, Yaʿqūb. This is among the evidence used by Muḥammad b. Kaʿb al-Quraẓī and others that the one intended for sacrifice was Ismāʿīl, and that Isḥāq could not be commanded to be sacrificed after the glad tiding of his existence and the existence of his son Yaʿqūb, whose name derives from ʿaqib (offspring) after him. According to the People of the Book, he brought with the roasted calf—that is, the roasted meat—a loaf baked in ashes containing three measures, along with butter and milk. According to them, they ate, but this is pure error. It is said: they pretended to eat while the food vanished into the air. According to them, Allah Almighty said to Ibrāhīm: "As for Sārah your wife, her name shall not be called Sārah, but her name shall be Sārah; and I will bless her, and give you a son by her, and I will bless him, and he shall be for peoples, and kings of peoples shall be from him." Then Ibrāhīm fell on his face—that is, prostrating—and laughed, saying in himself: "Shall a child be born to me after a hundred years? Or shall Sārah give birth when she has reached ninety years?" And Ibrāhīm said to Allah Almighty: "Would that Ismāʿīl might live before You!" Then Allah said to Ibrāhīm: "By My right, your wife Sārah shall bear you a son, and you shall call his name Isḥāq, at this same time next year; and I will establish My covenant with him forever, and with his offspring after him. I have answered you concerning Ismāʿīl, and have blessed him, magnified him, and multiplied him greatly; twelve great ones shall be born to him, and I will make him a chief of a great people." But Allah knows best. Thus His Almighty saying: Then We gave her glad tidings of Isḥāq, and after Isḥāq, Yaʿqūb is evidence that she would enjoy the existence of her son Isḥāq, and after him his son Yaʿqūb would be born—that is, he would be born during their lifetimes so that their eyes might be delighted by him, just as they were delighted by his father. If this were not intended, there would be no benefit in mentioning Yaʿqūb and singling him out specifically among the rest of Isḥāq's offspring. Since he was singled out by mention, it indicates that they would enjoy him and be pleased by his birth, just as they were pleased by the birth of his father before him. And He Almighty said: And We granted him Isḥāq and Yaʿqūb; each We guided [al-Anʿām: 84]. And He Almighty said: So when he withdrew from them and from what they worshipped besides Allah, We granted him Isḥāq and Yaʿqūb [Maryam: 49]. This, if Allah wills, is evident and strong, and is supported by what is established in the two Ṣaḥīḥs from Abū Dharr, who said: I said, "O Messenger of Allah, which mosque was placed first?" He said: "The Sacred Mosque." I said, "Then which?" He said: "The Aqṣā Mosque." I said, "How much between them?" He said: "Forty years." I said, "Then which?" He said: "Then wherever prayer overtakes you, pray, for all of it is a mosque." According to the People of the Book, Yaʿqūb ﷺ is the one who founded the Aqṣā Mosque, which is the mosque of Īliyā, and it is the mosque of Bayt al-Maqdis, may Allah ennoble it. This is plausible, and what we have mentioned from the ḥadīth supports it. On this basis, Yaʿqūb—who is Isrāʾīl ﷺ —built it forty years exactly after al-Khalīl and his son Ismāʿīl built the Sacred Mosque. Their building of it took place after Isḥāq's existence, because when Ibrāhīm ﷺ supplicated, he said in his supplication as Allah Almighty said: And when Ibrāhīm said, "My Lord, make this city secure and keep me and my sons away from worshipping idols. My Lord, indeed they have led astray many among the people. So whoever follows me is of me, and whoever disobeys me—indeed, You are Forgiving and Merciful. Our Lord, I have settled some of my descendants in an uncultivated valley near Your Sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they may be grateful. Our Lord, indeed You know what we conceal and what we declare; nothing is hidden from Allah on earth or in heaven. Praise be to Allah, who has granted me in old age Ismāʿīl and Isḥāq. Indeed, my Lord is the Hearer of supplication. My Lord, make me an establisher of prayer, and from my descendants. Our Lord, accept my supplication. Our Lord, forgive me and my parents and the believers on the Day the account is established" [Ibrāhīm: 35-41]. As for what came in the ḥadīth that Sulaymān b. Dāwūd (peace be upon them both), when he built Bayt al-Maqdis, asked Allah for three qualities, as we mentioned at His saying: My Lord, forgive me and grant me a kingdom such as shall not belong to anyone after me [Ṣād: 35]—the meaning of that, and Allah knows best, is that he renewed its building, as previously mentioned that between them is forty years, and no one has said that between Sulaymān and Ibrāhīm is forty years except Ibn Ḥibbān in his Taqāsīm and its types, and this statement was not agreed upon nor preceded.

148. Tarikh (al-Tabari) 126No grade recorded

     بِنَاءِ الْبَيْتِ الْعَتِيقِ   ثُمَّ أَمَرَ اللَّهُ إِبْرَاهِيمَ بِبِنَاءِ الْبَيْتِ الْحَرَامِ قَالَ اللَّهُ تَعَالَى: وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ. [ الْحَجِّ: 26 - 27 ]. وَقَالَ تَعَالَى: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ وَمَنْ دَخَلَهُ كَانَ آمِنًا وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ [ آلِ عِمْرَانَ: 96 - 97 ]. وَقَالَ تَعَالَى: وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَنْ طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ قَالَ وَمَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ [ الْبَقَرَةِ: 124 - 129 ]. يَذْكُرُ تَعَالَى عَنْ عَبْدِهِ وَرَسُولِهِ وَصَفِيِّهِ وَخَلِيلِهِ، إِمَامِ الْحُنَفَاءِ، وَوَالِدِ الْأَنْبِيَاءِ عَلَيْهِ أَفْضَلُ صَلَاةٍ وَتَسْلِيمٍ، أَنَّهُ بَنَى الْبَيْتَ الْعَتِيقَ الَّذِي هُوَ أَوَّلُ مَسْجِدٍ وُضِعَ لِعُمُومِ النَّاسِ يَعْبُدُونَ اللَّهَ فِيهِ، وَبَوَّأَهُ اللَّهُ مَكَانَهُ أَيْ أَرْشَدَهُ إِلَيْهِ وَدَلَّهُ عَلَيْهِ،وَقَدْ قَدَّمْنَا فِي صِفَةِ خَلْقِ السَّمَاوَاتِ أَنَّ الْكَعْبَةَ بِحِيَالِ الْبَيْتِ الْمَعْمُورِ بِحَيْثُ أَنَّهُ لَوْ سَقَطَ لَسَقَطَ عَلَيْهَا، وَكَذَلِكَ مَعَابِدُ السَّمَاوَاتِ السَّبْعِ، كَمَا قَالَ بَعْضُ السَّلَفِ: إِنَّ فِي كُلِّ سَمَاءٍ بَيْتًا يَعْبُدُ اللَّهَ فِيهِ أَهْلُ كُلِّ سَمَاءٍ وَهُوَ فِيهَا كَالْكَعْبَةِ لِأَهْلِ الْأَرْضِ فَأَمَرَ اللَّهُ تَعَالَى إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ أَنْ يَبْنِيَ لَهُ بَيْتًا يَكُونُ لِأَهْلِ الْأَرْضِ كَتِلْكَ الْمَعَابِدِ لِمَلَائِكَةِ السَّمَاءِ، وَأَرْشَدَهُ اللَّهُ إِلَى مَكَانِ الْبَيْتِ الْمُهَيَّأِ لَهُ الْمُعَيَّنِ لِذَلِكَ مُنْذُ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ، كَمَا ثَبَتَ فِي الصَّحِيحَيْنِ إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللَّهُ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فَهُوَ حَرَامٌ بِحُرْمَةِ اللَّهِ إِلَى يَوْمِ الْقِيَامَةِ. وَلَمْ يَجِئْ فِي خَبَرٍ صَحِيحٍ عَنْ مَعْصُومٍ أَنَّ الْبَيْتَ كَانَ مَبْنِيًّا قَبْلَ الْخَلِيلِ عَلَيْهِ السَّلَامُ  وَمَنْ تَمَسَّكَ فِي هَذَا بِقَوْلِهِ: مَكَانَ الْبَيْتِ فَلَيْسَ بِنَاهِضٍ وَلَا ظَاهِرٍ؛ لِأَنَّ الْمُرَادَ مَكَانُهُ الْمُقَدَّرُ فِي عِلْمِ اللَّهِ، الْمُقَدَّرُ فِي قَدَرِهِ، الْمُعَظَّمُ عِنْدَ الْأَنْبِيَاءِ مَوْضِعُهُ مِنْ لَدُنْ آدَمَ إِلَى زَمَانِ إِبْرَاهِيمَ. وَقَدْ ذَكَرْنَا أَنَّ آدَمَ نَصَبَ عَلَيْهِ قُبَّةً، وَأَنَّ الْمَلَائِكَةَ قَالُوا لَهُ: قَدْ طُفْنَا قَبْلَكَ بِهَذَا الْبَيْتِ. وَأَنَّ السَّفِينَةَ طَافَتْ بِهِ أَرْبَعِينَ يَوْمًا أَوْ نَحْوَ ذَلِكَ، وَلَكِنْ كُلُّ هَذِهِ الْأَخْبَارِ عَنْ بَنِي إِسْرَائِيلَ، وَقَدْ قَرَّرْنَا أَنَّهَا لَا تُصَدَّقُ وَلَا تُكَذَّبُ فَلَا يُحْتَجُّ بِهَا، فَأَمَّا إِنْ رَدَّهَا الْحَقُّ فَهِيَ مَرْدُودَةٌ، وَقَدْ قَالَ اللَّهُ: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ. أَيْ أَوَّلُ بَيْتٍ وُضِعَ لِعُمُومِ النَّاسِ لِلْبَرَكَةِ وَالْهُدَى الْبَيْتُ الَّذِي بِبَكَّةَ قِيلَ: مَكَّةُ. وَقِيلَ: مَحَلَّةُ الْكَعْبَةِ فِيهِ آيَاتٌ بَيِّنَاتٌ. أَيْ عَلَى أَنَّهُ بِنَاءُ الْخَلِيلِ وَالِدِ الْأَنْبِيَاءِ مِنْ بَعْدِهِ وَإِمَامِ الْحُنَفَاءِ مِنْ وَلَدِهِ الَّذِينَ يَقْتَدُونَ بِهِ. وَيَتَمَسَّكُونَ بِسُنَّتِهِ؛ وَلِهَذَا قَالَ: مَقَامُ إِبْرَاهِيمَ أَيِ: الْحَجَرُ الَّذِي كَانَ يَقِفُ عَلَيْهِ قَائِمًا لَمَّا ارْتَفَعَ الْبِنَاءُ عَنْ قَامَتِهِ فَوَضَعَ لَهُ وَلَدُهُ هَذَا الْحَجَرَ الْمَشْهُورَ لِيَرْتَفِعَ عَلَيْهِ لَمَّا تَعَالَى الْبِنَاءُ وَعَظُمَ الْفِنَاءُ، كَمَا تَقَدَّمَ فِي حَدِيثِ ابْنِ عَبَّاسٍ الطَّوِيلِ، وقِيلَ: لما أَمَرَ اللَّهُ إِبْرَاهِيمَ بِبِنَاءِ الْبَيْتِ الْحَرَامِ، ضَاقَ بِذَلِكَ ذَرْعًا فَأَرْسَلَ اللَّهُ السَّكِينَةَ، وَهِيَ رِيحٌ خَجُوجُ، وَهِيَ اللَّيِّنَةُ الْهُبُوبِ، لَهَا رَأْسَانِ، فَسَارَ مَعَهَا إِبْرَاهِيمُ حَتَّى انْتَهَتْ إِلَى مَوْضِعِ الْبَيْتِ فَتَطَوَّتْ عَلَيْهِ كَطَيِّ الْحُجْفَةِ، فَأُمِرَ إِبْرَاهِيمُ أَنْ يَبْنِيَ حَيْثُ تَسْتَقِرُّ السَّكِينَةُ، فَبَنَى إِبْرَاهِيمُ. وَقِيلَ: أَرْسَلَ اللَّهُ مِثْلَ الْغَمَامَةِ لَهُ رَأْسٌ فَكَلَّمَهُ وَقَالَ: يَا إِبْرَاهِيمُ، ابْنِ عَلَى ظِلِّي، أَوْ عَلَى قَدْرِي، وَلَا تَزِدْ، وَلَا تَنْقُصْ، فَبَنَى. وَهَذَانَ الْقَوْلَانِ نُقِلَا عَنْ عَلِيٍّ. وَقَالَ السُّدِّيُّ: الَّذِي دَلَّهُ عَلَى مَوْضِعِ الْبَيْتِ هُوَ جَبْرَائِيلُ. فَسَارَ إِبْرَاهِيمُ إِلَى مَكَّةَ، فَلَمَّا وَصَلَهَا وَجَدَ إِسْمَاعِيلَ يُصْلِحُ نَبْلًا لَهُ وَرَاءَ زَمْزَمَ، فَقَالَ لَهُ: يَا إِسْمَاعِيلُ، إِنَّ اللَّهَ قَدْ أَمَرَنِي أَنْ أَبْنِيَ لَهُ بَيْتًا. قَالَ إِسْمَاعِيلُ: فَأَطِعْ رَبَّكَ. فَقَالَ إِبْرَاهِيمُ: قَدْ أَمَرَكَ أَنْ تُعِينَنِي عَلَى بِنَائِهِ. قَالَ: إِذَنْ أَفْعَلُ. فَقَامَ مَعَهُ فَجَعَلَ إِبْرَاهِيمُ يَبْنِيهِ، وَإِسْمَاعِيلُ يُنَاوِلُهُ الْحِجَارَةَ. ثُمَّ قَالَ إِبْرَاهِيمُ لِإِسْمَاعِيلَ: إِيتِنِي بِحَجَرٍ حَسَنٍ أَضَعُهُ عَلَى الرُّكْنِ فَيَكُونَ لِلنَّاسِ عَلَمًا. فَنَادَاهُ أَبُو قُبَيْسٍ: إِنَّ لَكَ عِنْدِي وَدِيعَةً، وَقِيلَ: بَلْ جَبْرَائِيلُ أَخْبَرَهُ بِالْحَجَرِ الْأَسْوَدِ، فَأَخَذَهُ وَوَضَعَهُ مَوْضِعَهُ، وَكَانَا كُلَمَّا بَنَيَا دَعَوَا اللَّهَ: رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ. فَلَمَّا ارْتَفَعَ الْبُنْيَانُ وَضَعُفَ الشَّيْخُ عَنْ رَفْعِ الْحِجَارَةِ قَامَ عَلَى حَجَرٍ، وَهُوَ مَقَامُ إِبْرَاهِيمَ، فَجَعَلَ يُنَاوِلُهُ، فَلَمَّا فَرَغَ مِنْ بِنَاءِ الْبَيْتِ أَمَرَهُ اللَّهُ أَنْ يُؤَذِّنَ فِي النَّاسِ بِالْحَجِّ، فَقَالَ إِبْرَاهِيمُ: يَا رَبِّ، وَمَا يَبْلُغُ صَوْتِي ؟ قَالَ: أَذِّنْ وَعَلَيَّ الْبَلَاغُ. فَنَادَى: أَيُّهَا النَّاسُ إِنَّ اللَّهَ قَدْ كَتَبَ عَلَيْكَمُ الْحَجَّ إِلَى الْبَيْتِ الْعَتِيقِ ! فَسَمِعَهُ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ وَمَا مِنْ أَصْلَابِ الرِّجَالِ، وَأَرْحَامِ النِّسَاءِ، فَأَجَابَهُ مَنْ آمَنَ مِمَّنْ سَبَقَ فِي عِلْمِ اللَّهِ أَنْ يَحُجَّ إِلَى يَوْمِ الْقِيَامَةِ، فَأُجِيبَ لَبَّيْكَ لَبَّيْكَ ! ثُمَّ خَرَجَ بِإِسْمَاعِيلَ مَعَهُ إِلَى التَّرْوِيَةِ فَنَزَلَ بِهِ مِنًى، وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ، فَصَلَّى بِهِمُ الظُّهْرَ، وَالْعَصْرَ، وَالْمَغْرِبَ، وَالْعِشَاءَ الْآخِرَةَ، ثُمَّ بَاتَ حَتَّى أَصْبَحَ، فَصَلَّى بِهِمُ الْفَجْرَ، ثُمَّ سَارَ إِلَى عَرَفَةَ، فَأَقَامَ بِهِمْ هُنَاكَ حَتَّى إِذَا مَالَتِ الشَّمْسُ جَمَعَ بَيْنَ الصَّلَاتَيْنِ الظُّهْرِ، وَالْعَصْرِ، ثُمَّ رَاحَ بِهِمْ إِلَى الْمَوْقِفِ مِنْ عَرَفَةَ الَّذِي يَقِفُ عَلَيْهِ الْإِمَامُ، فَوَقَفَ بِهِ عَلَى الْأَرَاكِ، فَلَمَّا غَرَبَتِ الشَّمْسُ دَفَعَ بِهِ وَمَنْ مَعَهُ حَتَّى أَتَى الْمُزْدَلِفَةَ، فَجَمَعَ بِهَا الصَّلَاتَيْنِ الْمَغْرِبَ، وَالْعِشَاءَ الْآخِرَةَ، ثُمَّ بَاتَ بِهَا وَمَنْ مَعَهُ، حَتَّى إِذَا طَلَعَ الْفَجْرُ صَلَّى الْغَدَاةَ، ثُمَّ وَقَفَ عَلَى قُزَحَ حَتَّى إِذَا أَسْفَرَ دَفَعَ بِهِ وَبِمَنْ مَعَهُ يُرِيهِ، وَيُعَلِّمُهُ كَيْفَ يَصْنَعُ، حَتَّى رَمَى الْجَمْرَةَ، وَأَرَاهُ الْمَنْحَرَ، ثُمَّ نَحَرَ وَحَلَقَ، وَأَرَاهُ كَيْفَ يَطُوفُ، ثُمَّ عَادَ بِهِ إِلَى مِنًى لِيُرِيَهُ كَيْفَ رَمْيُ الْجِمَارِ حَتَّى فَرَغَ مِنَ الْحَجِّ. وَرُوِيَ عَنِ النَّبِيِّ ﷺ أَنَّ جَبْرَائِيلَ هُوَ الَّذِي أَرَى إِبْرَاهِيمَ كَيْفَ يَحُجُّ، وَرَوَاهُ عَنْهُ ابْنُ عُمَرَ. وَلَمْ يَزَلِ الْبَيْتُ عَلَى مَا بَنَاهُ إِبْرَاهِيمُ - عَلَيْهِ السَّلَامُ - إِلَى أَنْ هَدَمَتْهُ قُرَيْشٌ سَنَةَ خَمْسٍ وَثَلَاثِينَ مِنْ مَوْلِدِ النَّبِيِّ ﷺ. تأخير مقام إبراهيم عن البيت في عهد عمر بن الخطاب ؓ وَقَدْ كَانَ هَذَا الْحَجَرُ مُلْصَقًا بِحَائِطِ الْكَعْبَةِ عَلَى مَا كَانَ عَلَيْهِ مِنْ قَدِيمِ الزَّمَانِ إِلَى أَيَّامِ عُمَرَ بْنِ الْخَطَّابِ ؓ فَأَخَّرَهُ عَنِ الْبَيْتِ قَلِيلًا لِئَلَّا يَشْغَلَ الْمُصَلُّونَ عِنْدَهُ الطَّائِفِينَ بِالْبَيْتِ، وَاتَّبَعَ عُمَرُ بْنُ الْخَطَّابِ ؓ فِي هَذَا، فَإِنَّهُ قَدْ وَافَقَهُ رَبُّهُ فِي أَشْيَاءَ مِنْهَا؛ فِي قَوْلِهِ لِرَسُولِهِ ﷺ: لَوِ اتَّخَذْنَا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى. فَأَنْزَلَ اللَّهُ وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى وَقَدْ كَانَتْ آثَارُ قَدَمَيِ الْخَلِيلِ بَاقِيَةً فِي الصَّخْرَةِ إِلَى أَوَّلِ الْإِسْلَامِ، وَقَدْ قَالَ أَبُو طَالِبٍ فِي قَصِيدَتِهِ اللَّامِيَّةِ الْمَشْهُورَةِ: وَثَوْرٍ وَمَنْ أَرْسَى ثَبِيرًا مَكَانَهُ وَرَاقٍ لِيَرْقَى فِي حِرَاءَ وَنَازِلِ     وَبِالْبَيْتِ حَقِّ الْبَيْتِ مِنْ بَطْنِ مَكَّةَ وَبِاللَّهِ إِنَّ اللَّهَ لَيْسَ بِغَافِلِ     وَبِالْحَجَرِ الْمُسْوَدِّ إِذْ يَمْسَحُونَهُ إِذَا اكْتَنَفُوهُ بِالضُّحَى وَالْأَصَائِلِ     وَمَوْطِئُ إِبْرَاهِيمَ فِي الصَّخْرِ رَطْبَةٌ عَلَى قَدَمَيْهِ حَافِيًا غَيْرَ نَاعِلِ يَعْنِي أَنَّ رِجْلَهُ الْكَرِيمَةَ غَاصَتْ فِي الصَّخْرَةِ فَصَارَتْ عَلَى قَدْرِ قَدَمِهِ حَافِيَةً لَا مُنْتَعِلَةً؛ وَلِهَذَا قَالَ تَعَالَى: وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ. أَيْ فِي حَالِ قَوْلِهِمَا: رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ. فَهُمَا فِي غَايَةِ الْإِخْلَاصِ وَالطَّاعَةِ لِلَّهِ عَزَّ وَجَلَّ، وَهُمَا يَسْأَلَانِ مِنَ اللَّهِ السَّمِيعِ الْعَلِيمِ أَنْ يَتَقَبَّلَ مِنْهُمَا مَا هُمَا فِيهِ مِنَ الطَّاعَةِ الْعَظِيمَةِ وَالسَّعْيِ الْمَشْكُورِ رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ. دعوة إبراهيم عليه السلام لأهل مكة وَالْمَقْصُودُ أَنَّ الْخَلِيلَ بَنَى أَشْرَفَ الْمَسَاجِدِ فِي أَشْرَفِ الْبِقَاعِ فِي وَادٍ غَيْرِ ذِي زَرْعٍ، وَدَعَا لِأَهْلِهَا بِالْبَرَكَةِ، وَأَنْ يُرْزَقُوا مِنَ الثَّمَرَاتِ مَعَ قِلَّةِ الْمِيَاهِ، وَعَدَمِ الْأَشْجَارِ وَالزُّرُوعِ وَالثِّمَارِ، وَأَنْ يَجْعَلَهُ حَرَمًا مُحَرَّمًا وَأَمْنًا مُحَتَّمًا، فَاسْتَجَابَ اللَّهُ - وَلَهُ الْحَمْدُ - لَهُ مَسْأَلَتَهُ، وَلَبَّى دَعْوَتَهُ وَأَتَاهُ طِلْبَتَهُ، فَقَالَ تَعَالَى: أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ [ الْعَنْكَبُوتِ: 67 ]. وَقَالَ تَعَالَى: أَوَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِزْقًا مِنْ لَدُنَّا [ الْقِصَصِ: 57 ]. وَسَأَلَ اللَّهَ أَنْ يَبْعَثَ فِيهِمْ رَسُولًا مِنْهُمْ أَيْ مِنْ جِنْسِهِمْ وَعَلَى لُغَتِهِمُ الْفَصِيحَةِ الْبَلِيغَةِ النَّصِيحَةِ لِتَتِمَّ عَلَيْهِمُ النِّعْمَتَانِ الدُّنْيَوِيَّةُ وَالدِّينِيَّةُ، بِسَعَادَةِ الْأُولَى وَالْآخِرَةِ، وَقَدِ اسْتَجَابَ اللَّهُ لَهُ فَبَعَثَ فِيهِمْ رَسُولًا، وَأَيَّ رَسُولٍ، خَتَمَ بِهِ أَنْبِيَاءَهُ وَرُسُلَهُ، وَأَكْمَلَ لَهُ مِنَ الدِّينِ مَا لَمْ يُؤْتِ أَحَدًا قَبْلَهُ، وَعَمَّ بِدَعْوَتِهِ أَهْلَ الْأَرْضِ عَلَى اخْتِلَافِ أَجْنَاسِهِمْ وَلُغَاتِهِمْ وَصِفَاتِهِمْ فِي سَائِرِ الْأَقْطَارِ وَالْأَمْصَارِ وَالْأَعْصَارِ إِلَى يَوْمِ الْقِيَامَةِ كَانَ هَذَا مِنْ خَصَائِصِهِ مِنْ بَيْنِ سَائِرِ الْأَنْبِيَاءِ لِشَرَفِهِ فِي نَفْسِهِ، وَكَمَالِ مَا أُرْسِلَ بِهِ، وَشَرَفِ بُقْعَتِهِ، وَفَصَاحَةِ لُغَتِهِ، وَكَمَالِ شَفَقَتِهِ عَلَى أُمَّتِهِ، وَلُطْفِهِ وَرَحْمَتِهِ، وَكِرِيمِ مَحْتِدِهِ، وَعَظِيمِ مَوْلِدِهِ، وَطِيبِ مَصْدَرِهِ وَمَوْرِدِهِ؛ وَلِهَذَا اسْتَحَقَّ إِبْرَاهِيمُ الْخَلِيلُ عَلَيْهِ السَّلَامُ إِذْ كَانَ بَانِيَ كَعْبَةِ أَهْلِ الْأَرْضِ أَنْ يَكُونُ مَنْصِبُهُ وَمَحَلُّهُ وَمَوْضِعُهُ فِي مَنَازِلِ السَّمَاوَاتِ، وَرَفِيعِ الدَّرَجَاتِ عِنْدَ الْبَيْتِ الْمَعْمُورِ الَّذِي هُوَ كَعْبَةُ أَهْلِ السَّمَاءِ السَّابِعَةِ الْمُبَارَكِ الْمَبْرُورِ الَّذِي يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا مِنَ الْمَلَائِكَةِ يَتَعَبَّدُونَ فِيهِ، ثُمَّ لَا يَعُودُونَ إِلَيْهِ إِلَى يَوْمِ الْبَعْثِ وَالنُّشُورِ، وقَالَ السُّدِّيُّ: لَمَّا أَمَرَ اللَّهُ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَنْ يَبْنِيَا الْبَيْتَ، ثُمَّ لَمْ يَدْرِيَا أَيْنَ مَكَانُهُ حَتَّى بَعَثَ اللَّهُ رِيحًا يُقَالُ لَهُ الْخَجُوجُ لَهَا جَنَاحَانِ وَرَأْسٌ فِي صُورَةِ حَيَّةٍ، فَكَنَسَتْ لَهُمَا مَا حَوْلَ الْكَعْبَةِ عَنْ أَسَاسِ الْبَيْتِ الْأَوَّلِ، وَأَتْبَعَاهَا بِالْمَعَاوِلِ يَحْفِرَانِ حَتَّى وَضَعَا الْأَسَاسَ، وَذَلِكَ حَيْثُ يَقُولُ تَعَالَى: وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ [ الْحَجِّ: 26 ]. فَلَمَّا بَلَغَا الْقَوَاعِدَ بَنَيَا الرُّكْنَ قَالَ إِبْرَاهِيمُ لِإِسْمَاعِيلَ: يَا بُنَيَّ اطْلُبْ لِي حَجَرًا حَسَنًا أَضَعُهُ هَاهُنَا قَالَ: يَا أَبَتِ إِنِّي كَسْلَانُ تَعِبٌ. قَالَ: عَلَيَّ ذَلِكَ. فَانْطَلَقَ وَجَاءَهُ جِبْرِيلُ بِالْحَجَرِ الْأَسْوَدِ  مِنَ الْهِنْدِ، وَكَانَ يَاقُوتَةً بَيْضَاءَ مِثْلَ الثَّغَامَةِ، وَكَانَ آدَمُ هَبَطَ بِهِ مِنَ الْجَنَّةِ فَاسْوَدَّ مِنْ خَطَايَا النَّاسِ، فَجَاءَهُ إِسْمَاعِيلُ بِحَجَرٍ فَوَجَدَهُ عِنْدَ الرُّكْنِ، فَقَالَ: يَا أَبَتِ مَنْ جَاءَكَ بِهَذَا ؟ قَالَ: جَاءَ بِهِ مَنْ هُوَ أَنْشَطُ مِنْكَ. فَبَنَيَا، وَهُمَا يَدْعُوَانِ اللَّهَ: رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ. وَذَكَرَ ابْنُ أَبِي حَاتِمٍ أَنَّهُ بَنَاهُ مِنْ خَمْسَةِ أَجْبُلٍ، وَأَنَّ ذَا الْقَرْنَيْنِ - وَكَانَ مَلِكَ الْأَرْضِ إِذْ ذَاكَ - مَرَّ بِهِمَا وَهُمَا يَبْنِيَانِهِ، فَقَالَ: مَنْ أَمَرَكُمَا بِهَذَا ؟ فَقَالَ إِبْرَاهِيمُ: اللَّهُ أَمَرَنَا بِهِ. فَقَالَ: وَمَا يُدْرِينِي بِمَا تَقُولُ ؟ فَشَهِدَتْ خَمْسَةُ أَكْبُشٍ أَنَّهُ أَمَرَهُ بِذَلِكَ فَآمَنَ وَصَدَّقَ. وَذَكَرَ الْأَزْرَقِيُّ أَنَّهُ طَافَ مَعَ الْخَلِيلِ بِالْبَيْتِ. وَقَدْ كَانَتْ عَلَى بِنَاءِ الْخَلِيلِ مُدَّةً طَوِيلَةً إعادة بناء قريش للكعبة ثُمَّ بَعْدَ ذَلِكَ بَنَتْهَا قُرَيْشٌ فَقَصُرَتْ بِهَا عَنْ قَوَاعِدِ إِبْرَاهِيمَ  مِنْ جِهَةِ الشَّمَالِ مِمَّا يَلِي الشَّامَ عَلَى مَا هِيَ عَلَيْهِ الْيَوْمَ، وَفِي الصَّحِيحَيْنِ مِنْ حَدِيثِ مَالِكٍ، بسنده عَنْ عَائِشَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: أَلَمْ تَرَيْ أَنَّ قَوْمَكِ لَمَّا بَنَوُا الْكَعْبَةَ اقْتَصَرُوا عَنْ قَوَاعِدِ إِبْرَاهِيمَ. فَقُلْتُ: يَا رَسُولَ اللَّهِ أَلَا تَرُدُّهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ ؟ فَقَالَ: لَوْلَا حِدْثَانُ قَوْمِكِ - وَفِي رِوَايَةٍ: لَوْلَا أَنَّ قَوْمَكِ حَدِيثُو عَهْدٍ بِجَاهِلِيَّةٍ. أَوْ قَالَ: بِكُفْرٍ - لَأَنْفَقْتُ كَنْزَ الْكَعْبَةِ فِي سَبِيلِ اللَّهِ، وَلَجَعَلْتُ بَابَهَا بِالْأَرْضِ، وَلَأَدْخَلْتُ فِيهَا الْحِجْرَ. وَقَدْ بَنَاهَا ابْنُ الزُّبَيْرِ رَحِمَهُ اللَّهُ فِي أَيَّامِهِ عَلَى مَا أَشَارَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ حَسْبَمَا أَخْبَرَتْهُ خَالَتُهُ عَائِشَةُ أُمُّ الْمُؤْمِنِينَ عَنْهُ، فَلَمَّا قَتَلَهُ الْحَجَّاجُ فِي سَنَةِ ثَلَاثٍ وَسَبْعِينَ كَتَبَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ الْخَلِيفَةِ إِذْ ذَاكَ، فَاعْتَقَدُوا أَنَّ ابْنَ الزُّبَيْرِ إِنَّمَا صَنَعَ ذَلِكَ مِنْ تِلْقَاءِ نَفْسِهِ، فَأَمَرَ بِرَدِّهَا إِلَى مَا كَانَتْ عَلَيْهِ فَنَقَضُوا الْحَائِطَ الشَّامِيَّ وَأَخْرَجُوا مِنْهَا الْحِجْرَ، ثُمَّ سَدُّوا الْحَائِطَ وَرَدَمُوا الْأَحْجَارَ فِي جَوْفِ الْكَعْبَةِ فَارْتَفَعَ بَابُهَا الشَّرْقِيُّ وَسَدُّوا الْغَرْبِيَّ بِالْكُلِّيَّةِ، كَمَا هُوَ مُشَاهَدٌ إِلَى الْيَوْمِ، ثُمَّ لَمَّا بَلَغَهُمْ أَنَّ ابْنَ الزُّبَيْرِ إِنَّمَا فَعَلَ هَذَا لَمَّا أَخْبَرَتْهُ عَائِشَةُ أُمُّ الْمُؤْمِنِينَ نَدِمُوا عَلَى مَا فَعَلُوا وَتَأَسَّفُوا أَنْ لَوْ كَانُوا تَرَكُوهُ وَمَا تَوَلَّى مِنْ ذَلِكَ، ثُمَّ لَمَّا كَانَ فِي زَمَنِ الْمَهْدِيِّ بْنِ الْمَنْصُورِ اسْتَشَارَ الْإِمَامَ مَالِكَ بْنَ أَنَسٍ فِي رَدِّهَا عَلَى الصِّفَةِ الَّتِي بَنَاهَا ابْنُ الزُّبَيْرِ، فَقَالَ لَهُ: إِنِّي أَخْشَى أَنْ يَتَّخِذَهَا الْمُلُوكُ لُعْبَةً، يَعْنِي كُلَّمَا جَاءَ مَلِكٌ بَنَاهَا عَلَى الصِّفَةِ الَّتِي يُرِيدُ فَاسْتَقَرَّ الْأَمْرُ عَلَى مَا هِيَ عَلَيْهِ الْيَوْمَ.

     ✧ BUILDING THE ANCIENT HOUSE Then God commanded Abraham to build the Sacred House. God Almighty said: And when We assigned to Abraham the place of the House, saying, “Do not associate anything with Me, and purify My House for those who circumambulate, and those who stand, and those who bow and prostrate. And proclaim the Pilgrimage among the people; they will come to you on foot and on every lean camel, coming from every deep ravine.” [al-Ḥajj: 26–27]. And He Almighty said: Indeed the first House appointed for mankind was that at Bakkah, blessed and a guidance for the worlds. In it are clear signs, the Station of Abraham, and whoever enters it is secure; and God owes upon mankind the Pilgrimage to the House for whoever is able to find a way to it; and whoever disbelieves, then God is independent of the worlds [Āl ʿImrān: 96–97]. And He Almighty said: And when his Lord tested Abraham with words, and he fulfilled them. He said, “Indeed I am making you a leader for mankind.” He said, “And of my offspring?” He said, “My covenant does not extend to the wrongdoers.” And when We made the House a place of return and security for mankind, and “Take the Station of Abraham as a place of prayer.” And We charged Abraham and Ishmael, saying, “Purify My House for those who circumambulate, and those who seclude themselves, and those who bow and prostrate.” And when Abraham said, “My Lord, make this a secure city, and provide its people with fruits, whoever of them believes in God and the Last Day.” He said, “And whoever disbelieves, I will grant him enjoyment for a little while, then I will compel him to the punishment of the Fire, and evil is the destination.” And when Abraham was raising the foundations of the House, and Ishmael, “Our Lord, accept from us; indeed You are the Hearing, the Knowing. Our Lord, make us submissive to You, and of our offspring a community submissive to You, and show us our rites, and turn to us; indeed You are the Relenting, the Merciful. Our Lord, and raise up among them a Messenger from among them who will recite to them Your verses and teach them the Book and wisdom and purify them; indeed You are the Mighty, the Wise” [al-Baqarah: 124–129]. He Almighty mentions of His servant, messenger, chosen one, and intimate friend, the imam of the upright, and father of the prophets, upon him be the best prayer and salutation, that he built the Ancient House which is the first mosque appointed for all people to worship God in it. God assigned its place to him, that is, He directed him to it and pointed it out to him. We have already mentioned in describing the creation of the heavens that the Kaʿbah is aligned with the Much-Frequented House such that if it were to fall, it would fall upon it, and likewise the sanctuaries of the seven heavens, as some of the early scholars said: in every heaven there is a house in which the people of that heaven worship God, and it is to them like the Kaʿbah for the people of the earth. So God Almighty commanded Abraham, ﷺ, to build for Him a house that would be for the people of the earth like those sanctuaries for the angels of heaven. God directed him to the place of the House prepared for it, designated for that since He created the heavens and the earth, as is established in the two Ṣaḥīḥs: “This land was made sacred by God on the day He created the heavens and the earth, so it is sacred by God’s sanctity until the Day of Resurrection.” No sound report from an infallible source states that the House was built before the Friend, ﷺ. Whoever seizes upon His saying “the place of the House” as evidence for this has no firm or apparent argument, because the meaning is its place as determined in God’s knowledge, determined in His decree, its location honored before the prophets from the time of Adam to the time of Abraham. We have mentioned that Adam set up a tent over it, and that the angels said to him, “We circumambulated this House before you,” and that the Ark circumambulated it for forty days or so. But all of these reports are from the Children of Israel, and we have established that they are neither to be believed nor disbelieved, so they are not to be used as proof. However, if the truth rejects them, they are rejected. God said: Indeed the first House appointed for mankind was that at Bakkah, blessed and a guidance for the worlds. That is, the first House appointed for all people for blessing and guidance is the House at Bakkah. It is said: Makkah. And it is said: the area of the Kaʿbah. In it are clear signs. That is, it points to the fact that it is the building of the Friend and father of the prophets after him and imam of the upright among his descendants who follow him and hold fast to his way. For this reason He said: the Station of Abraham, meaning the stone upon which he would stand when the building rose above his height, so his son placed for him this famous stone to rise upon it when the building grew tall and the courtyard widened, as mentioned earlier in the long ḥadīth of Ibn ʿAbbās. It is also said: when God commanded Abraham to build the Sacred House, he was distressed by that, so God sent the Sakīnah, which is a wind called khajūj, a soft-blowing wind, with two heads. Abraham went with it until it stopped at the place of the House, and it coiled upon it like the coiling of a shield. Abraham was then commanded to build where the Sakīnah settled, and so he built. It is also said: God sent something like a cloud with a head, and it spoke to him, saying, “O Abraham, build upon my shadow, or upon my measure, and do not add or subtract.” So he built. These two statements are transmitted from ʿAlī. Al-Suddī said: the one who directed him to the place of the House was Gabriel. So Abraham journeyed to Makkah. When he arrived, he found Ishmael mending arrows for himself behind Zamzam. He said to him, “O Ishmael, God has commanded me to build a House for Him.” Ishmael said, “Obey your Lord.” Abraham said, “He has commanded you to help me in building it.” He said, “Then I will do so.” He rose with him, and Abraham began building while Ishmael handed him stones. Then Abraham said to Ishmael, “Bring me a good stone that I may place on the corner, so it will be a marker for people.” Abū Qubays called out to him, “You have a trust with me.” It is also said that Gabriel informed him of the Black Stone, so he took it and placed it in its place. Whenever they built, they would call upon God: “Our Lord, accept from us; indeed You are the Hearing, the Knowing.” When the building rose and the old man grew too weak to lift stones, he stood on a stone, which is the Station of Abraham, and Ishmael handed them to him. When he completed building the House, God commanded him to proclaim the Pilgrimage among the people. Abraham said, “O Lord, how far will my voice reach?” He said, “Proclaim, and upon Me is the conveyance.” So he called out, “O people, God has prescribed the Pilgrimage to the Ancient House upon you!” Everyone between heaven and earth heard him, and all loins of men and wombs of women, and those among them who believed and were predestined in God’s knowledge to perform the Pilgrimage until the Day of Resurrection answered him, saying, “Labbayka, labbayka!” Then he went out with Ishmael and those Muslims with him to al-Tarwiyah, and he stopped with them at Minā. He prayed with them the noon, afternoon, sunset, and late evening prayers, then spent the night until morning. He prayed the dawn prayer with them, then went to ʿArafah. He stayed with them there until the sun declined, and he combined the two prayers, noon and afternoon. Then he went with them to the standing place at ʿArafah where the imam stands, and he stood with them at al-Arāk. When the sun set, he pushed on with them until he came to al-Muzdalifah, where he combined the two prayers, sunset and late evening. Then he spent the night there with them until dawn broke. He prayed the morning prayer, then stood at Quzaḥ until it grew light. Then he pushed on with them while showing him and teaching him what to do, until he stoned the Jamrah. He showed him the place of sacrifice, then he sacrificed and shaved. He showed him how to circumambulate, then returned with him to Minā to show him how to stone the Jamarāt, until he completed the Pilgrimage. It is narrated from the Prophet ﷺ that Gabriel is the one who showed Abraham how to perform the Pilgrimage, and Ibn ʿUmar narrated it from him. The House remained as Abraham built it, ﷺ, until Quraysh demolished it in the year thirty-five from the birth of the Prophet ﷺ. Relocating the Station of Abraham away from the House in the era of ʿUmar b. al-Khaṭṭāb ؓ This stone remained attached to the wall of the Kaʿbah as it had been from ancient times until the days of ʿUmar b. al-Khaṭṭāb ؓ, who moved it a little away from the House so that those praying at it would not obstruct those circumambulating the House. ʿUmar b. al-Khaṭṭāb ؓ was followed in this, for his Lord agreed with him in several matters, including his saying to God’s Messenger ﷺ: “If only we took the Station of Abraham as a place of prayer.” Then God revealed: And take the Station of Abraham as a place of prayer. The traces of the Friend’s two feet remained visible in the rock until early Islam. Abū Ṭālib said in his famous lāmiyyah poem: And by Thawr and by Him who fixed Thabīr in its place And by one climbing to climb in Ḥirāʾ and descending And by the House, the right of the House from the belly of Makkah And by God, indeed God is not heedless And by the black stone when they wipe it When they surround it in the forenoon and evenings And the footprint of Abraham in the rock, moist Upon his two feet, barefoot, not sandaled He means that his noble foot sank into the rock so that it became the size of his bare foot, not shod. For this reason God Almighty said: And when Abraham was raising the foundations of the House, and Ishmael. That is, in the state of their saying: “Our Lord, accept from us; indeed You are the Hearing, the Knowing.” They were in the utmost sincerity and obedience to God Almighty, and they asked God, the Hearing, the Knowing, to accept from them the great obedience and thankful effort they were engaged in: Our Lord, make us submissive to You, and of our offspring a community submissive to You, and show us our rites, and turn to us; indeed You are the Relenting, the Merciful. The supplication of Abraham, ﷺ, for the people of Makkah The point is that the Friend built the noblest mosque in the noblest spot, in a valley without cultivation. He supplicated for its people for blessing and that they be provided with fruits despite the scarcity of water and the absence of trees, crops, and fruits, and that He make it a sacred sanctuary and a secure place. God, to Whom belongs praise, answered his request, responded to his call, and fulfilled his wish. He Almighty said: Have they not seen that We made it a secure sanctuary while people are snatched away around them [al-ʿAnkabūt: 67]. And He Almighty said: Have We not established for them a secure sanctuary to which the fruits of all things are brought as provision from Us [al-Qaṣaṣ: 57]. He asked God to raise up among them a Messenger from among them, that is, of their kind and in their eloquent, persuasive, sincere language, so that the two blessings, worldly and religious, might be completed upon them, with happiness in this world and the Hereafter. God answered him and sent among them a Messenger—and what a Messenger—with whom He sealed His prophets and messengers, completed for him of the religion what He had not given anyone before him, and made his call encompass the people of the earth despite their different kinds, languages, and attributes in all regions, cities, and eras until the Day of Resurrection. This was among his special characteristics among all the prophets, because of his own nobility, the perfection of what he was sent with, the honor of his location, the eloquence of his language, the perfection of his compassion for his ummah, his gentleness and mercy, his noble lineage, the greatness of his birth, and the purity of his origin and source. For this reason Abraham the Friend, ﷺ, deserved, since he was the builder of the Kaʿbah of the people of the earth, that his rank, position, and place be in the stations of the heavens and the lofty degrees at the Much-Frequented House, which is the Kaʿbah of the people of the seventh heaven, blessed and accepted, which seventy thousand angels enter every day to worship, and they do not return to it until the Day of Resurrection and rising. Al-Suddī said: When God commanded Abraham and Ishmael to build the House, they did not know where its place was until God sent a wind called al-khajūj, with two wings and a head in the form of a snake. It swept away for them what was around the Kaʿbah from the foundation of the first House, and they followed it with picks, digging until they laid the foundation. That is where God Almighty says: And when We assigned to Abraham the place of the House [al-Ḥajj: 26]. When they reached the foundations, they built the corner. Abraham said to Ishmael, “O my son, seek for me a good stone that I may place here.” He said, “O my father, I am weary and tired.” He said, “That is upon me.” So he went off, and Gabriel brought him the Black Stone from India. It was a white sapphire like the thaghāmah plant, and Adam had brought it down from the Garden, but it turned black from the sins of people. Then Ishmael came with a stone and found it at the corner. He said, “O my father, who brought you this?” He said, “One more energetic than you brought it.” They built while calling upon God: “Our Lord, accept from us; indeed You are the Hearing, the Knowing.” Ibn Abī Ḥātim mentioned that he built it from five mountains, and that Dhū al-Qarnayn—who was king of the earth at that time—passed by them while they were building. He said, “Who commanded you to do this?” Abraham said, “God commanded us.” He said, “What will make me know that what you say is true?” Then five rams bore witness that He commanded him to do this, and he believed and accepted. Al-Azraqī mentioned that he circumambulated the House with the Friend. It remained on the Friend’s building for a long time The rebuilding of the Kaʿbah by Quraysh Then after that Quraysh rebuilt it, and it fell short of Abraham’s foundations on the northern side facing Syria, as it is today. In the two Ṣaḥīḥs, in the ḥadīth of Mālik, with his chain of transmission from ʿĀʾishah, that God’s Messenger ﷺ said: “Have you not seen that your people, when they built the Kaʿbah, fell short of Abraham’s foundations?” I said, “O Messenger of God, will you not restore it to Abraham’s foundations?” He said, “Were it not for the recentness of your people’s”—and in another narration: “Were it not that your people are recent in their jāhiliyyah”—or he said “in disbelief”—“I would have spent the treasure of the Kaʿbah in the way of God, and I would have placed its door at ground level, and I would have included the Ḥijr in it.” Ibn al-Zubayr, may God have mercy on him, rebuilt it in his days according to what God’s Messenger ﷺ indicated, as his maternal aunt ʿĀʾishah, Mother of the Believers, informed him. When al-Ḥajjāj killed him in the year seventy-three, he wrote to ʿAbd al-Malik b. Marwān, the caliph at that time, and they believed that Ibn al-Zubayr did this on his own initiative. So he ordered that it be restored to what it had been. They demolished the Syrian wall, removed the Ḥijr from it, then closed the wall and filled the stones into the interior of the Kaʿbah, so its eastern door was raised and they completely closed the western one, as is observed to this day. Then when it reached them that Ibn al-Zubayr did this only because ʿĀʾishah, Mother of the Believers, had informed him, they regretted what they had done and lamented that they had not left him and what he had undertaken. Then in the time of al-Mahdī b. al-Manṣūr, he consulted Imam Mālik b. Anas about restoring it to the form in which Ibn al-Zubayr built it. Mālik said to him, “I fear that kings will make it a plaything,” meaning that every time a king comes, he will build it in the form he wishes. So the matter remained as it is today.

149. Tarikh (al-Tabari) 127No grade recorded

     أَوْلَادِ إِبْرَاهِيمَ الْخَلِيلِ عَلَيْهِ وَعَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ  أَوَّلُ مَنْ وُلِدَ لَهُ إِسْمَاعِيلُ مِنْ هَاجَرَ الْقِبْطِيَّةِ الْمِصْرِيَّةِ، ثُمَّ وُلِدَ لَهُ إِسْحَاقُ مِنْ سَارَةَ بِنْتِ عَمِّ الْخَلِيلِ وَمَاتَتْ سَارَةُ قَبْلَهُ بِقَرْيَةِ حَبْرُونَ الَّتِي فِي أَرْضِ كَنْعَانَ، وَلَهَا مِنَ الْعُمُرِ مِائَةٌ وَسَبْعٌ وَعِشْرُونَ سَنَةً فِيمَا ذَكَرَ أَهْلُ الْكِتَابِ فَحَزِنَ عَلَيْهَا إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ، وَرَثَاهَا رَحِمَهَا اللَّهُ، وَاشْتَرَى مِنْ رَجُلٍ مِنْ بَنِي حِيثَ يُقَالُ لَهُ: عَفْرُونُ بْنُ صَخْرٍ مَغَارَةً بِأَرْبَعِمِائَةِ مِثْقَالِ فِضَّةٍ، وَدَفَنَ فِيهَا سَارَةَ هُنَالِكَ. قَالُوا: ثُمَّ خَطَبَ إِبْرَاهِيمُ عَلَى ابْنِهِ إِسْحَاقَ فَزَوَّجَهُ رِفْقَا بِنْتَ ثَبْوِيلَ بْنِ نَاحُورَ بْنِ تَارَخَ وَبَعَثَ مَوْلَاهُ، فَحَمَلَهَا مِنْ بِلَادِهَا وَمَعَهَا مُرْضِعَتُهَا وَجَوَارِيهَا عَلَى الْإِبِلِ. قَالُوا: ثُمَّ تَزَوَّجَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ قَنْطُورَا فَوَلَدَتْ لَهُ؛ زَمَرَانَ، وَيَقِشَانَ، وَمَادَانَ، وَمَدْيَنَ، وَشَيَاقَ، وَشُوحَ، وَذَكَرُوا مَا وَلَدَ كُلُّ وَاحِدٍ مِنْ هَؤُلَاءِ أَوْلَادِ قَنْطُورَا. ثُمَّ تَزَوَّجَ بَعْدَهَا حَجُونَ بِنْتَ أَمِينَ فَوَلَدَتْ لَهُ خَمْسَةً؛ كَيْسَانَ، وَسُورَجَ، وَأَمِيمَ، وَلُوطَانَ، وَنَافَسَ. هَكَذَا ذَكَرَهُ أَبُو الْقَاسِمِ السُّهَيْلِيُّ فِي كِتَابِهِ " التَّعْرِيفُ وَالْإِعْلَامُ ". وَقِيلَ: عَاشَتْ هَاجَرُ بَعْدَ سَارَةَ مُدَّةً. وَالصَّحِيحُ أَنَّ هَاجَرَ تُوُفِّيَتْ قَبْلَ سَارَةَ، كَمَا ذَكَرْنَا فِي مَسِيرِ إِبْرَاهِيمَ إِلَى مَكَّةَ، وَهُوَ الصَّحِيحُ إِنْ شَاءَ اللَّهُ تَعَالَى.

     ✧ The children of Ibrāhīm al-Khalīl, upon him and upon them be peace and blessings. The first to be born to him was Ismāʿīl from Hājar al-Qibṭiyyah al-Miṣriyyah. Then was born to him Isḥāq from Sārah, the daughter of the paternal uncle of al-Khalīl. Sārah died before him in the village of Ḥabrūn, which is in the land of Kanʿān, at the age of one hundred and twenty-seven years, as stated by the People of the Book. Ibrāhīm ﷺ grieved over her and mourned her, may God have mercy on her. He bought from a man of the Banū Ḥīth, called ʿAfrūn b. Ṣakhr, a cave for four hundred mithqāls of silver, and buried Sārah there. They said: Then Ibrāhīm sought a wife for his son Isḥāq and married him to Rifqā bt. Thabwīl b. Nāḥūr b. Tārakh. He sent his freedman, and he brought her from her land, accompanied by her wet nurse and her maidservants, on camels. They said: Then Ibrāhīm ﷺ married Qanṭūrā, and she bore him: Zamarān, Yaqishān, Mādān, Madyan, Shayāq, and Shūḥ. They mentioned the offspring of each of these children of Qanṭūrā. Then after her he married Ḥajūn bt. Amīn, and she bore him five: Kaysān, Sūraj, Amīm, Lūṭān, and Nāfas. Thus it was mentioned by Abū al-Qāsim al-Suhaylī in his book “al-Taʿrīf wa-al-Iʿlām.” It is also said: Hājar lived for a period after Sārah. But the correct view is that Hājar died before Sārah, as we mentioned in the account of Ibrāhīm’s journey to Makkah, and that is the correct view, if God Almighty wills.

150. Tarikh (al-Tabari) 128No grade recorded

     وَفَاةِ إِبْرَاهِيمَ، وَعَدَدِ مَا أُنْزِلَ عَلَيْهِ  رَوَى ابْنُ عَسَاكِرَ عَنْ غَيْرِ وَاحِدٍ مِنَ السَّلَفِ عَنْ أَخْبَارِ أَهْلِ الْكِتَابِ فِي صِفَةِ مَجِيءِ مَلَكِ الْمَوْتِ إِلَى إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ أَخْبَارًا كَثِيرَةً اللَّهُ أَعْلَمُ بِصِحَّتِهَا. وقِيلَ: لَمَّا أَرَادَ اللَّهُ قَبْضَ رُوحِ إِبْرَاهِيمَ أَرْسَلَ إِلَيْهِ مَلَكَ الْمَوْتِ فِي صُورَةِ شَيْخٍ هَرِمٍ، فَرَآهُ إِبْرَاهِيمُ وَهُوَ يُطْعِمُ النَّاسَ وَهُوَ شَيْخٌ كَبِيرٌ فِي الْحَرِّ، فَبَعَثَ إِلَيْهِ بِحِمَارٍ فَرَكِبَهُ حَتَّى أَتَاهُ، فَجَعَلَ الشَّيْخُ يَأْخُذُ اللُّقْمَةَ يُرِيدُ أَنْ يُدْخِلَهَا فَاهُ فَيُدْخِلَهَا فِي عَيْنِهِ وَأُذُنِهِ، ثُمَّ يُدْخِلَهَا فَاهُ، فَإِذَا دَخَلَتْ جَوْفَهُ خَرَجَتْ مِنْ دُبُرِهِ، وَكَانَ إِبْرَاهِيمُ سَأَلَ رَبَّهُ أَنْ لَا يَقْبِضَ رُوحَهُ حَتَّى يَكُونَ هُوَ الَّذِي يَسْأَلُهُ الْمَوْتَ، فَقَالَ: يَا شَيْخُ مَالَكَ تَصْنَعُ هَذَا ؟ قَالَ: يَا إِبْرَاهِيمُ الْكِبَرُ. قَالَ: ابْنُ كَمْ أَنْتَ ؟ فَزَادَ عَلَى عُمْرِ إِبْرَاهِيمَ سَنَتَيْنِ. فَقَالَ إِبْرَاهِيمُ: إِنَّمَا بَيْنِي وَبَيْنَ أَنْ أَصِيرَ هَكَذَا سَنَتَانِ، اللَّهُمَّ اقْبِضْنِي إِلَيْكَ ! فَقَامَ الشَّيْخُ وَقَبَضَ رُوحَهُ وَمَاتَ وَهُوَ ابْنُ مِائَتَيْ سَنَةٍ. وَقَدْ قِيلَ: إِنَّهُ مَاتَ فَجْأَةً. وَكَذَا دَاوُدُ وَسُلَيْمَانُ وَالَّذِي ذَكَرَهُ أَهْلُ الْكِتَابِ وَغَيْرُهُمْ خِلَافُ ذَلِكَ. قَالُوا: ثُمَّ مَرِضَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ وَمَاتَ عَنْ مِائَةٍ وَخَمْسٍ وَسَبْعِينَ. وَهَذَا عِنْدِي فِيهِ نَظَرٌ لِأَنَّ إِبْرَاهِيمَ لَا يَخْلُو أَنْ يَكُونَ قَدْ رَأَى مَنْ هُوَ أَكْبَرُ مِنْهُ بِسَنَتَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ، فَإِنَّ مَنْ عَاشَ مِائَتَيْ سَنَةٍ كَيْفَ لَا يَرَى مَنْ هُوَ أَكْبَرُ مِنْهُ بِهَذَا الْقَدْرِ الْقَرِيبِ ؟ وَلَكِنْ هَكَذَا رُوِيَ، ثُمَّ إِنَّهُ قَدْ بَلَغَ عُمْرَ نُوحٍ وَلَمْ يُصِبْهُ شَيْءٌ مِمَّا رَأَى بِذَلِكَ الرَّجُلِ. وَدُفِنَ فِي الْمَغَارَةِ الْمَذْكُورَةِ عِنْدَ امْرَأَتِهِ سَارَةَ الَّتِي فِي مَزْرَعَةِ عَفْرُونَ الْحِيثِيِّ، وَتَوَلَّى دَفْنَهُ إِسْمَاعِيلُ وَإِسْحَاقُ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ أَجْمَعِينَ. وَقَدْ وَرَدَ مَا يَدُلُّ أَنَّهُ عَاشَ مِائَتَيْ سَنَةٍ، كَمَا قَالَهُ ابْنُ الْكَلْبِيِّ. وَقَالَ أَبُو حَاتِمِ بْنُ حِبَّانَ فِي صَحِيحِهِ بسنده عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ﷺ قَالَ: اخْتَتَنَ إِبْرَاهِيمُ بِالْقَدُومِ، وَهُوَ ابْنُ عِشْرِينَ وَمِائَةِ سَنَةٍ، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِينَ سَنَةً. وعَنْ أَبِي هُرَيْرَةَ مَوْقُوفًا. ثُمَّ قَالَ ابْنُ حِبَّانَ: ذِكْرُ الْخَبَرِ الْمُدْحِضِ قَوْلَ مَنْ زَعَمَ أَنَّ رَفَعَ هَذَا الْخَبَرِ وَهْمٌ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: اخْتَتَنَ إِبْرَاهِيمُ حِينَ بَلَغَ مِائَةً وَعِشْرِينَ سَنَةً، وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِينَ سَنَةً، وَاخْتَتَنَ بِقَدُومٍ. وعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ: وَقَدْ أَتَتْ عَلَيْهِ ثَمَانُونَ سَنَةً. ثُمَّ رَوَى ابْنُ حِبَّانَ، عَنْ عَبْدِ الرَّزَّاقِ أَنَّهُ قَالَ: الْقَدُومُ اسْمُ الْقَرْيَةِ. قُلْتُ: الَّذِي فِي الصَّحِيحِ أَنَّهُ اخْتَتَنَ وَقَدْ أَتَتْ عَلَيْهِ ثَمَانُونَ سَنَةً، وَفِي رِوَايَةٍ وَهُوَ ابْنُ ثَمَانِينَ سَنَةً. وَلَيْسَ فِيهِمَا تَعَرُّضٌ لِمَا عَاشَ بَعْدَ ذَلِكَ، وَاللَّهُ أَعْلَمُ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ إِبْرَاهِيمُ أَوَّلَ مَنْ تَسَرْوَلَ، وَأَوَّلَ مَنْ فَرَقَ، وَأَوَّلَ مَنِ اسْتَحَدَّ، وَأَوَّلَ مَنِ اخْتَتَنَ بِالْقَدُومِ وَهُوَ ابْنُ عِشْرِينَ وَمِائَةِ سَنَةٍ وَعَاشَ بَعْدَ ذَلِكَ ثَمَانِينَ سَنَةً، وَأَوَّلَ مَنْ قَرَى الضَّيْفَ، وَأَوَّلَ مَنْ شَابَ. هَكَذَا رَوَاهُ مَوْقُوفًا، وَهُوَ أَشْبَهُ بِالْمَرْفُوعِ خِلَافًا لِابْنِ حِبَّانَ، وَاللَّهُ أَعْلَمُ. وعَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: كَانَ إِبْرَاهِيمُ أَوَّلَ مَنْ أَضَافَ الضَّيْفَ  ، وَأَوَّلَ النَّاسِ اخْتَتَنَ  ، وَأَوَّلَ النَّاسِ قَصَّ شَارِبَهُ  ، وَأَوَّلَ النَّاسِ رَأَى الشَّيْبَ  ، فَقَالَ: يَا رَبِّ مَا هَذَا ؟ فَقَالَ اللَّهُ: وَقَارٌ. فَقَالَ: يَا رَبِّ زِدْنِي وَقَارًا. وَزَادَ غَيْرُهُمَا: وَأَوَّلَ مَنْ قَصَّ شَارِبَهُ، وَأَوَّلَ مَنِ اسْتَحَدَّ، وَأَوَّلَ مَنْ لَبِسَ السَّرَاوِيلَ، فَقَبْرُهُ وَقَبْرُ وَلَدِهِ إِسْحَاقَ وَقَبْرُ وَلَدِ وَلَدِهِ يَعْقُوبَ فِي الْمَرْبَعَةِ الَّتِي بَنَاهَا سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِ السَّلَامُ بِبَلَدِ حَبْرُونَ، وَهُوَ الْبَلَدُ الْمَعْرُوفُ بِالْخَلِيلِ الْيَوْمَ. وَهَذَا مُتَلَقًّى بِالتَّوَاتُرِ أُمَّةً بَعْدَ أُمَّةٍ، وَجِيلًا بَعْدَ جِيلٍ مِنْ زَمَنِ بَنِي إِسْرَائِيلَ، وَإِلَى زَمَانِنَا هَذَا أَنَّ قَبْرَهُ بِالْمَرْبَعَةِ تَحْقِيقًا. فَأَمَّا تَعْيِينُهُ مِنْهَا فَلَيْسَ فِيهِ خَبَرٌ صَحِيحٌ عَنْ مَعْصُومٍ، فَيَنْبَغِي أَنْ تُرَاعَى تِلْكَ الْمَحَلَّةُ، وَأَنْ تُحْتَرَمَ احْتِرَامَ مِثْلِهَا، وَأَنْ تُبَجَّلَ، وَأَنْ تُجَلَّ أَنْ يُدَاسَ فِي أَرْجَائِهَا خَشْيَةَ أَنْ يَكُونَ قَبْرُ الْخَلِيلِ أَوْ أَحَدٍ مِنْ أَوْلَادِهِ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ تَحْتَهَا. وَرَوَى ابْنُ عَسَاكِرَ بِسَنَدِهِ إِلَى وَهْبِ بْنِ مُنَبِّهٍ قَالَ: وُجِدَ عِنْدَ قَبْرِ إِبْرَاهِيمَ الْخَلِيلِ عَلَى حَجَرٍ كِتَابَةٌ خَلِقَةٌ: أَلْهَى جَهُولًا أَمَلُهْ يَمُوتُ مَنْ جَا أَجَلُهْ     وَمَنْ دَنَا مِنْ حَتْفِهْ لَمْ تُغْنِ عَنْهُ حِيَلُهْ     وَكَيْفَ يَبْقَى آخِرُهْ مَنْ مَاتَ عَنْهُ أَوَّلُهْ     وَالْمَرْءُ لَا يَصْحَبُهْ فِي الْقَبْرِ إِلَّا عَمَلُهْ وَرَوَى أَبُو ذَرٍّ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: وَأَنْزَلَ اللَّهُ عَلَى إِبْرَاهِيمَ عَشْرَ صَحَائِفَ، قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، فَمَا كَانَتْ صُحُفُ إِبْرَاهِيمَ ؟ قَالَ: كَانَتْ أَمْثَالًا كُلُّهَا: أَيُّهَا الْمَلِكُ الْمُسَلَّطُ الْمُبْتَلَى الْمَغْرُورُ إِنِّي لَمْ أَبْعَثْكَ لِتَجْمَعَ الدُّنْيَا بَعْضَهَا إِلَى بَعْضٍ، وَلَكِنْ بَعَثْتُكَ لِتَرُدَّ عَنِّي دَعْوَةَ الْمَظْلُومِ، فَإِنِّي لَا أَرُدُّهَا وَلَوْ كَانَتْ مِنْ كَافِرٍ. وَكَانَ فِيهَا أَمْثَالٌ، مِنْهَا: وَعَلَى الْعَاقِلِ مَا لَمْ يَكُنْ مَغْلُوبًا عَلَى عَقْلِهِ أَنْ يَكُونَ لَهُ سَاعَاتٌ، سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ، وَسَاعَةٌ يُفَكِّرُ فِيهَا فِي صُنْعِ اللَّهِ، وَسَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ، وَسَاعَةٌ يَخْلُو فِيهَا بِحَاجَتِهِ مِنَ الْحَلَالِ فِي الْمَطْعَمِ وَالْمَشْرَبِ. وَعَلَى الْعَاقِلِ أَنْ يَكُونَ ظَاعِنًا إِلَّا فِي ثَلَاثٍ: تَزَوُّدٍ لِمَعَادِهِ، وَمَرَمَّةٍ لِمَعَاشِهِ، وَلَذَّةٍ فِي غَيْرِ مُحَرَّمٍ، وَعَلَى الْعَاقِلِ أَنْ يَكُونَ بَصِيرًا بِزَمَانِهِ، مُقْبِلًا عَلَى شَأْنِهِ، حَافِظًا لِلِسَانِهِ، وَمَنْ حَسَبَ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ. [وَسَلَامٌ عَلَى مَنْ أَكْرَمَ الضَّيْفَ،  وَمَنْ أَهَانَهُ فَهُوَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ. قَالَ أَبُو ذَرٍّ: فَلِهَذَا كَانَ إِبْرَاهِيمُ لَا يَأْكُلُ إِلَّا مَعَ الضَّيْفِ].

     ✧ The death of Ibrāhīm, and the number of what was revealed to him. Ibn ʿAsākir related from more than one of the Salaf, from the reports of the People of the Book, concerning the description of the coming of the Angel of Death to Ibrāhīm ﷺ, many reports, of whose soundness Allah knows best. It was said: When Allah willed to take the soul of Ibrāhīm, He sent to him the Angel of Death in the form of a decrepit old man. Ibrāhīm saw him while he was feeding people; he was a very old man in the heat, so he sent to him a donkey, and he rode it until he came to him. The old man began to take a morsel, wanting to put it into his mouth, but he put it into his eye and his ear, then he put it into his mouth; and when it entered his belly, it came out from his backside. Ibrāhīm had asked his Lord not to take his soul until he himself was the one who asked Him for death. So he said: "O old man, what is the matter with you that you do this?" He said: "O Ibrāhīm, old age." He said: "How old are you?" He made himself older than Ibrāhīm by two years. So Ibrāhīm said: "Between me and becoming like this there are only two years. O Allah, take me to You!" Then the old man arose and took his soul; and he died at the age of two hundred years. It was also said that he died suddenly. Likewise Dāwūd and Sulaymān; and what the People of the Book and others mentioned is contrary to that. They said: Then Ibrāhīm ﷺ fell ill and died at one hundred and seventy-five. In my view there is something to examine in this, because Ibrāhīm could not fail to have seen someone older than him by two years or more than that; for one who lived two hundred years, how could he not see someone older than him by this small amount? But this is how it was related. Then indeed he reached the age of Nūḥ and nothing of what he saw in that man afflicted him. He was buried in the aforementioned cave beside his wife Sārah, which is in the field of ʿAfrūn the Hittite. Ismāʿīl and Isḥāq (may the blessings and peace of Allah be upon them all) took charge of his burial. There has come what indicates that he lived two hundred years, as Ibn al-Kalbī said. Abū Ḥātim b. Ḥibbān said in his Ṣaḥīḥ with his chain of transmission from Abū Hurayrah that the Prophet ﷺ said: "Ibrāhīm was circumcised with a qaddūm when he was one hundred and twenty years old, and he lived after that eighty years." And from Abū Hurayrah, as a mawqūf report. Then Ibn Ḥibbān said: Mention of the report that refutes the claim of those who alleged that the raising of this report is an error: from Abū Hurayrah, from the Prophet ﷺ, he said: "Ibrāhīm was circumcised when he reached one hundred and twenty years, and he lived after that eighty years, and he was circumcised with a qaddūm." And from Abū Hurayrah, from the Prophet ﷺ: "And eighty years had passed over him." Then Ibn Ḥibbān related from ʿAbd al-Razzāq that he said: "Al-qaddūm is the name of the village." I say: What is in the Ṣaḥīḥ is that he was circumcised when eighty years had passed over him, and in another narration, "when he was eighty years old." In neither of them is there any mention of how long he lived after that, and Allah knows best. From Abū Hurayrah, he said: Ibrāhīm was the first to wear trousers, the first to part his hair, the first to shave the pubic hair, the first to be circumcised with the qaddūm when he was one hundred and twenty years old and lived after that eighty years, the first to entertain a guest, and the first to go gray. Thus he related it as a mawqūf report, and it is more likely to be marfūʿ, contrary to Ibn Ḥibbān, and Allah knows best. From Saʿīd b. al-Musayyab, he said: Ibrāhīm was the first person to host a guest, the first of people to be circumcised, the first of people to trim his mustache, and the first of people to see gray hair. He said: "O Lord, what is this?" Allah said: "Dignity." He said: "O Lord, increase me in dignity." Others added: And the first to trim his mustache, the first to shave the pubic hair, and the first to wear trousers. His grave, the grave of his son Isḥāq, and the grave of his son's son Yaʿqūb are in the square enclosure that Sulaymān b. Dāwūd ﷺ built in the town of Ḥabrūn, which is the town known today as al-Khalīl. This has been received by continuous transmission, generation after generation and era after era, from the time of the Children of Israel down to our own time: that his grave is in the square enclosure, with certainty. As for specifying its exact location within it, there is no sound report from an infallible source; so one should respect that place, honor it as befits it, venerate it, and refrain from trampling on its grounds for fear that the grave of the Friend or one of his children the prophets (peace be upon them) might be beneath it. Ibn ʿAsākir related with his chain of transmission to Wahb b. Munabbih, who said: Near the grave of Ibrāhīm the Friend there was found on a stone an ancient inscription: A fool is distracted by his hope; he whose appointed time comes dies. And whoever draws near to his death, his stratagems avail him not. How can the last of him remain, when the first of him has died? A man is accompanied in the grave only by his deeds. And Abū Dharr related from the Prophet ﷺ that he said: "Allah revealed to Ibrāhīm ten scrolls." He said: I said: "O Messenger of Allah, what were the scrolls of Ibrāhīm?" He said: "They were all proverbs: O you sovereign ruler, afflicted and deluded, I did not send you to amass the world, one part upon another; but I sent you to ward off from Me the supplication of the wronged, for I do not turn it away, even if it comes from a disbeliever. Among them were proverbs, including: The man of reason, so long as he is not overcome in his intellect, should have hours: an hour in which he communes with his Lord, an hour in which he reflects on Allah's creation, an hour in which he takes account of himself, and an hour in which he is alone with his need for what is lawful in food and drink. The man of reason should be a traveler except in three things: provision for his return, repair of his livelihood, and enjoyment in what is not forbidden. The man of reason should be perceptive of his time, attending to his own affairs, guarding his tongue; and whoever counts his speech as part of his deeds speaks little except in what concerns him. [And ﷺ who honors the guest; and whoever humiliates him is in the lowest pit of the Fire. Abū Dharr said: For this reason Ibrāhīm would not eat except with a guest.]

151. Tarikh (al-Tabari) 151No grade recorded

     مُلَخَّصُ قِصَّةِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ: نَبِيُّ اللَّهِ بْنُ خَلِيلِ اللَّهِ إِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ، وَهُوَ الذَّبِيحُ عَلَى الصَّحِيحِ وَأَكْبَرُ أَبْنَاءِ أَبِيهِ، أُمُّهُ هَاجَرُ الْقِبْطِيَّةُ عَلَيْهَا السَّلَامُ. وَقَدْ تَزَوَّجَ عَلَيْهِ السَّلَامُ امْرَأَةً مِنَ الْعَمَالِيقِ وَقَدْ أَمَرَهُ أَبُوهُ بِمُفَارَقَتِهَا فِي قِصَّةٍ فَفَارَقَهَا ثُمَّ تَزَوَّجَ السَّيِّدَةَ بِنْتَ مُضَاضِ بْنِ عَمْرٍو الْجُرْهُمِيُّ، وَهُوَ أَبُو الْعَرَبِ الْعَارِبَةِ وَكُلُّ الْعَرَبِ مِنْ نَسْلِهِ وَنَسْلِ وَلَدِهِ قَيْدَارَ أَوْ نَابِتٍ، وَاتَّخَذَ اللَّهُ إِسْمَاعِيلَ نَبِيًّا بَعْدَ إِبْرَاهِيمَ، وَبُعِثَ إِلَى الْعَمَالِيقِ وَجُرْهُمَ وَقَبَائِلِ الْيَمَنِ، فَنَهَاهُمْ عَنْ عِبَادَةِ الْأَوْثَانِ، فَآمَنَتْ لَهُ طَائِفَةٌ مِنْهُمْ وَكَفَرَ الْأَكْثَرُونَ، وَقَدْ أَثْنَى اللَّهُ سُبْحَانَهُ عَلَيْهِ وَوَصَفَهُ بِالْحِلْمِ وَالصَّبْرِ وَصِدْقِ الْوَعْدِ وَالْمُحَافَظَةِ عَلَى الصَّلَاةِ وَالْأَمْرِ بِهَا لِأَهْلِهِ، وَمَاتَ عَلَيْهِ السَّلَامُ بِمَكَّةَ وَدُفِنَ إِلَى جِوَارِ أُمِّهِ هَاجَرَ عَنْ عُمْرِ مِائَةٍ وَسَبْعَةٍ وَثَلَاثِينَ سَنَةً، وَقَدْ أَوْصَى إِلَى أَخِيهِ إِسْحَاقَ عَلَيْهِ السَّلَامُ.

     ✧ Summary of the story of Ishmael son of Abraham (peace be upon them): Prophet of Allah, son of the Friend of Allah Abraham (peace be upon them), and he is the intended sacrifice according to the correct view, and the eldest of his father's sons. His mother was Hagar the Copt (peace be upon her). He ﷺ married a woman from the Amalekites, and his father commanded him to separate from her in a story, so he separated from her. Then he married al-Sayyidah bt. Muḍāḍ b. ʿAmr al-Jurhumī, and he is the father of the Arabized Arabs, and all the Arabs are from his progeny and the progeny of his son Qaydār or Nābit. Allah took Ishmael as a prophet after Abraham, and he was sent to the Amalekites, Jurhum, and the tribes of Yemen. He forbade them from worshipping idols, and a group of them believed in him while the majority disbelieved. Allah, may He be glorified, praised him and described him with forbearance, patience, truthfulness of promise, and maintaining prayer and commanding his family to perform it. He ﷺ died in Makkah and was buried beside his mother Hagar at the age of one hundred and thirty-seven years. He had bequeathed to his brother Isaac ﷺ.

152. Tarikh (al-Tabari) 152No grade recorded

     كَانَ لِلْخَلِيلِ بَنُونَ، وَلَكِنَّ أَشْهَرَهُمُ الْأَخَوَانِ النَّبِيَّانِ الْعَظِيمَانِ الرَّسُولَانِ أَسَنُّهُمَا وَأَجَلُّهُمَا الَّذِي هُوَ الذَّبِيحُ عَلَى الصَّحِيحِ إِسْمَاعِيلُ بِكْرُ إِبْرَاهِيمَ الْخَلِيلِ مِنْ هَاجَرَ الْقِبْطِيَّةِ الْمِصْرِيَّةِ عَلَيْهَا السَّلَامُ مِنَ الْعَظِيمِ الْجَلِيلِ، وَمَنْ قَالَ: إِنَّ الذَّبِيحَ هُوَ إِسْحَاقُ فَإِنَّمَا تَلَقَّاهُ مِنْ نَقَلَةِ بَنِي إِسْرَائِيلَ الَّذِينَ بَدَّلُوا وَحَرَّفُوا وَأَوَّلُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَخَالَفُوا بِأَيْدِيهِمْ فِي هَذَا مِنَ التَّنْزِيلِ فَإِنَّ إِبْرَاهِيمَ أُمِرَ بِذَبْحِ وَلَدِهِ الْبِكْرِ، وَفِي رِوَايَةٍ الْوَحِيدِ. وَأَيًّا مَا كَانَ فَهُوَ إِسْمَاعِيلُ بِنَصِّ الدَّلِيلِ فَفِي نَصِّ كِتَابِهِمْ إِنَّ إِسْمَاعِيلَ وُلِدَ وَلِإِبْرَاهِيمَ مِنَ الْعُمُرِ سِتٌّ وَثَمَانُونَ سَنَةً، وَإِنَّمَا وُلِدَ إِسْحَاقُ بَعْدَ مُضِيِّ مِائَةِ سَنَةٍ مِنْ عُمُرِ الْخَلِيلِ، فَإِسْمَاعِيلُ هُوَ الْبِكْرُ لَا مَحَالَةَ، وَهُوَ الْوَحِيدُ صُورَةً وَمَعْنًى عَلَى كُلِّ حَالَةٍ أَمَّا فِي الصُّورَةِ فَلِأَنَّهُ كَانَ وَحْدَهُ وَلَدَهُ أَزْيَدَ مِنْ ثَلَاثَ عَشْرَةَ سَنَةً، وَأَمَّا أَنَّهُ وَحِيدٌ فِي الْمَعْنَى فَإِنَّهُ هُوَ الَّذِي هَاجَرَ بِهِ أَبُوهُ وَمَعَهُ أُمُّهُ هَاجَرُ وَكَانَ صَغِيرًا رَضِيعًا فِيمَا قِيلَ فَوَضَعَهُمَا فِي وِهَادِ جِبَالِ فَارَانَ، وَهِيَ الْجِبَالُ الَّتِي حَوْلَ مَكَّةَ، نِعْمَ الْمَقِيلُ، وَتَرَكَهُمَا هُنَالِكَ لَيْسَ مَعَهُمَا مِنَ الزَّادِ وَالْمَاءِ إِلَّا الْقَلِيلُ، وَذَلِكَ ثِقَةً بِاللَّهِ وَتَوَكُّلًا عَلَيْهِ، فَحَاطَهُمَا اللَّهُ تَعَالَى بِعِنَايَتِهِ وَكِفَايَتِهِ فَنِعْمَ الْحَسِيبُ وَالْكَافِي وَالْوَكِيلُ وَالْكَفِيلُ. . فَهَذَا هُوَ الْوَلَدُ الْوَحِيدُ فِي الصُّورَةِ، وَالْمَعْنَى، وَلَكِنْ أَيْنَ مَنْ يَتَفَطَّنُ لِهَذَا السِّرِّ ؟ وَأَيْنَ مَنْ يَحُلُّ بِهَذَا الْمَحَلِّ ؟ وَالْمَعْنَى لَا يُدْرِكُهُ، وَيُحِيطُ بِعِلْمِهِ إِلَّا كُلُّ نَبِيهٍ نَبِيلٍ.

     ✧ The Friend (al-Khalīl) had sons, but the most famous of them were the two brothers, the two great prophets and messengers, the elder and greater of whom was, according to the sound view, the one who was to be sacrificed: Ishmael (Ismāʿīl), the firstborn of Abraham the Friend (Ibrāhīm al-Khalīl), from Hagar (Hājar) the Coptic Egyptian, upon her be peace, from the great and glorious one. Whoever says that the one to be sacrificed was Isaac (Isḥāq) has only received that from the transmitters of the Children of Israel, who altered, distorted, and interpreted the Torah and the Gospel, and who contradicted with their own hands what is in the revelation concerning this. For Abraham was commanded to sacrifice his firstborn son—and in one narration, his only son. Whatever the case, it was Ishmael, by explicit proof. For in the text of their own book, it states that Ishmael was born when Abraham was eighty-six years old, and Isaac was only born after one hundred years of the Friend's life had passed. So Ishmael is indisputably the firstborn, and he is the only son in both form and meaning in every case. As for form, because he alone was his son for more than thirteen years. As for his being the only one in meaning, he is the one whom his father took on the migration, with his mother Hagar, when he was a small suckling infant, as it is said. He placed them in the valleys of the mountains of Fārān—these are the mountains around Makkah, an excellent resting place—and left them there with only a little provision and water. That was out of trust in God and reliance upon Him. So God Most High encompassed them with His care and sufficiency, and how excellent is the Reckoner, the Sufficient, the Trustee, and the Guarantor. . So this is the only son in form and meaning. But where is the one who perceives this secret? And where is the one who reaches this station? Its meaning is not grasped, and its knowledge is not encompassed, except by every noble prophet.

153. Tarikh (al-Tabari) 153No grade recorded

     تَزَوَّجَ لَمَّا شَبَّ مِنَ الْعَمَالِيقِ امْرَأَةً، وَأَنَّ أَبَاهُ أَمَرَهُ بِفِرَاقِهَا فَفَارَقَهَا. قَالَ الْأُمَوِيُّ: وَهِيَ عِمَارَةُ بِنْتُ سَعْدِ بْنِ أُسَامَةَ بْنِ أَكِيلَ الْعِمْلَاقِيِّ، ثُمَّ نَكَحَ غَيْرَهَا، فَأَمَرَهُ أَنْ يَسْتَمِرَّ بِهَا فَاسْتَمَرَّ بِهَا، وَهِيَ السَّيِّدَةُ بِنْتُ مُضَاضِ بْنِ عَمْرٍو الْجُرْهُمِيُّ. وَقِيلَ: هَذِهِ ثَالِثَةٌ فَوَلَدَتْ لَهُ اثْنَيْ عَشَرَ وَلَدًا ذَكَرًا، وَقَدْ سَمَّاهُمْ مُحَمَّدُ بْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ، وَهُمْ؛ نَابِتٌ، وَقَيْدَرٌ، وَأَذْبَلُ، وَمِيشَى، وَمِسْمَعٌ، وَمَاشٌ، وَدُمَا، وَأُدَرُ، وَيَطُورُ، وَبَنْشٌ، وَطِيمَا، وَقَيْذُمَا. وَهَكَذَا ذَكَرَهُمْ أَهْلُ الْكِتَابِ فِي كِتَابِهِمْ، وَعِنْدَهُمْ أَنَّهُمُ الِاثْنَا عَشَرَ عَظِيمًا الْمُبَشَّرُ بِهِمُ الْمُتَقَدِّمُ ذِكْرُهُمْ، وَكَذَبُوا فِي تَأْوِيلِهِمْ ذَلِكَ وَيُقَالُ قَيْذَارٌ، الَّذِي نَشَرَ اللَّهُ مِنْهُ الْعَرَبَ، وَيُقَالُ: بَلِ الْعَرَبُ مِنْ نَابِتٍ وَمِنْ قَيْدَرٍ. وَقِيلَ: سُمِّيَتِ الْعَرَبَ الْعَارِبَةَ؛ لِأَنَّ إِسْمَاعِيلَ نَشَأَ بِعَرَبَةَ وَهِيَ مِنْ تِهَامَةَ. وَقِيلَ: بَلْ لِأَنَّ أَوَّلَ مَنْ نَطَقَ بِلِسَانِ الْعَرَبِ يَعْرُبُ بْنُ قَحْطَانَ،  وَهُوَ أَبُو الْيَمَنِ فَهُمُ الْعَرَبُ الْعَارِبَةُ. وَعَرَبُ الْحِجَازِ كُلُّهُمْ يَنْتَسِبُونَ إِلَى وَلَدَيْهِ نَابِتٍ وَقَيْدَارٍ وَزَوَّجَ إسماعيل عليه السلام ابْنَتَهُ نَسَمَةَ مِنِ ابْنِ أَخِيهِ الْعِيصِ بْنِ إِسْحَاقَ فَوَلَدَتْ لَهُ الرُّومَ، وَيُقَالُ لَهُمْ: بَنُو الْأَصْفَرِ لِصُفْرَةٍ كَانَتْ فِي الْعِيصِ، وَوَلَدَتْ لَهُ الْيُونَانَ فِي أَحَدِ الْأَقْوَالِ، وَمِنْ وَلَدِ الْعِيصِ الْأَشْبَانُ وَقِيلَ: مِنْهُمَا أَيْضًا. وَتَوَقَّفَ ابْنُ جَرِيرٍ رَحِمَهُ اللَّهُ.

     ✧ When he grew up, he married a woman from the Amalekites, and his father commanded him to separate from her, so he separated from her. Al-Umawī said: She was ʿImārah bt. Saʿd b. Usāmah b. Akīl al-ʿImlāqī. Then he married another, and he commanded him to keep her, so he kept her, and she was al-Sayyidah bt. Muḍāḍ b. ʿAmr al-Jurhumī. It is said: This was a third, and she bore him twelve male children, and Muḥammad b. Isḥāq, may God have mercy on him, named them; they are: Nābit, Qaydar, Adhbal, Mīshā, Mismaʿ, Māsh, Dūmā, Udar, Yaṭūr, Bansh, Ṭīmā, and Qaydhumā. Thus the People of the Book mention them in their book, and according to them they are the twelve princes who were promised, whose mention has preceded, but they lied in their interpretation of that. It is said Qaydhār, from whom God spread the Arabs, and it is said: Rather the Arabs are from Nābit and from Qaydar. It is said: The pure Arabs were called al-ʿArabah because Ishmael grew up in ʿArabah, which is part of Tihāmah. It is said: Rather because the first to speak the tongue of the Arabs was Yaʿrub b. Qaḥṭān, and he is the father of Yemen, so they are the pure Arabs. And all the Arabs of the Hijaz trace their lineage to his two sons Nābit and Qaydār. And Ishmael ﷺ married his daughter Nasamah to the son of his brother al-ʿĪṣ b. Isḥāq, and she bore him al-Rūm, and they are called Banū al-Aṣfar because of a yellowness that was in al-ʿĪṣ, and she bore him al-Yūnān according to one of the opinions, and from the descendants of al-ʿĪṣ are al-Ashbān, and it is said: From both of them as well. And Ibn Jarīr, may God have mercy on him, withheld judgment.

154. Tarikh (al-Tabari) 154No grade recorded

     جَعَلَ الله فِي ذُرِّية إبراهيم النُّبُوَّةَ وَالْكِتَابَ، فَكُلُّ نَبِيٍّ أُرْسِلَ بَعْدَهُ فَمِنْ وَلَدِهِ. وَاتَّخَذَ اللَّهُ إِسْمَاعِيلَ نَبِيًّا بَعْدَ إِبْرَاهِيمَ، وَبُعِثَ إِلَى الْعَمَالِيقِ وَجُرْهُمَ وَقَبَائِلِ الْيَمَنِ، فَنَهَاهُمْ عَنْ عُبَادَةِ الْأَوْثَانِ، فَآمَنَتْ لَهُ طَائِفَةٌ مِنْهُمْ وَكَفَرَ الْأَكْثَرُونَ.

     ✧ God placed prophethood and the Book in the offspring of Abraham (peace and blessings be upon him), so every prophet sent after him was from his descendants. God took Ishmael as a prophet after Abraham, and he was sent to the Amalekites, Jurhum, and the tribes of Yemen. He forbade them from worshiping idols, and a group of them believed in him, while the majority disbelieved.

155. Tarikh (al-Tabari) 155No grade recorded

     أَثْنَى اللَّهُ تَعَالَى عَلَيْهِ، وَوَصَفَهُ بِالْحِلْمِ وَالصَّبْرِ وَصِدْقِ الْوَعْدِ وَالْمُحَافَظَةِ عَلَى الصَّلَاةِ وَالْأَمْرِ بِهَا لِأَهْلِهِ لِيَقِيَهُمُ الْعَذَابَ، مَعَ مَا كَانَ يَدْعُو إِلَيْهِ مِنْ عِبَادَةِ رَبِّ الْأَرْبَابِ قَالَ تَعَالَى: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ [ الصَّافَّاتِ: 101 - 102 ]. فَطَاوَعَ أَبَاهُ عَلَى مَا إِلَيْهِ دَعَاهُ وَوَعَدَهُ بِأَنْ سَيَصْبِرُ، فَوَفَّى بِذَلِكَ وَصَبَرَ. وَقَالَ تَعَالَى: وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا [ مَرْيَمَ: 54 - 55 ]. وَقَالَ تَعَالَى: وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ وَكُلٌّ مِنَ الْأَخْيَارِ [ ص: 45 - 48 ]. وَقَالَ تَعَالَى: وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ كُلٌّ مِنَ الصَّابِرِينَ وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا إِنَّهُمْ مِنَ الصَّالِحِينَ [ الْأَنْبِيَاءِ: 85 - 86 ]. وَقَالَ تَعَالَى: إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ [ النِّسَاءِ: 163 ]. الْآيَةَ. وَقَالَ تَعَالَى: قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ [ الْبَقَرَةِ: 136 ]. الْآيَةَ. وَنَظِيرَتُهَا مِنَ السُّورَةِ الْأُخْرَى. وَقَالَ تَعَالَى: أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ كَانُوا هُودًا أَوْ نَصَارَى قُلْ أَأَنْتُمْ أَعْلَمُ أَمِ اللَّهُ [ الْبَقَرَةِ: 140 ]. الْآيَةَ فَذَكَرَ اللَّهُ عَنْهُ كُلَّ صِفَةٍ جَمِيلَةٍ، وَجَعَلَهُ نَبِيَّهُ وَرَسُولَهُ، وَبَرَّأَهُ مِنْ كُلِّ مَا نَسَبَ إِلَيْهِ الْجَاهِلُونَ، وَأَمَرَ بِأَنْ يُؤْمِنَ بِمَا أُنْزِلَ عَلَيْهِ عِبَادُهُ الْمُؤْمِنُونَ. وَذَكَرَ عُلَمَاءُ النَّسَبِ وَأَيَّامِ النَّاسِ: أَنَّهُ أَوَّلُ مَنْ رَكِبَ الْخَيْلَ، وَكَانَتْ قَبْلَ ذَلِكَ وُحُوشًا فَأَنَّسَهَا وَرَكِبَهَا، وَقَدْ قَالَ سَعِيدُ بْنُ يَحْيَى الْأُمَوِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ. أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: اتَّخِذُوا الْخَيْلَ وَاغْتَبِقُوهَا فَإِنَّهَا مِيرَاثُ أَبِيكُمْ إِسْمَاعِيلَ. وَكَانَتْ هَذِهِ الْعِرَابُ وَحْشًا فَدَعَا لَهَا بِدَعْوَتِهِ الَّتِي كَانَ أُعْطِيَ فَأَجَابَتْهُ، وَإِنَّهُ أَوَّلُ مَنْ تَكَلَّمَ بِالْعَرَبِيَّةِ  الْفَصِيحَةِ الْبَلِيغَةِ، وَكَانَ قَدْ تَعَلَّمَهَا مِنَ الْعَرَبِ الْعَارِبَةِ الَّذِينَ نَزَلُوا عِنْدَهُمْ بِمَكَّةَ مِنْ جُرْهُمٍ وَالْعَمَالِيقِ وَأَهْلِ الْيَمَنِ مِنَ الْأُمَمِ الْمُتَقَدِّمِينَ مِنَ الْعَرَبِ قَبْلَ الْخَلِيلِ. وعَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ، عَنْ آبَائِهِ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: أَوَّلُ مَنْ فَتَقَ لِسَانُهُ بِالْعَرَبِيَّةِ الْبَيِّنَةِ إِسْمَاعِيلُ، وَهُوَ ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً. فَقَالَ لَهُ يُونُسُ: صَدَقْتَ يَا أَبَا يَسَارٍ. هَكَذَا أَبُو جُرَيٍّ حَدَّثَنِي.

     ✧ Allah, may He be exalted, praised him and described him with forbearance, patience, truthfulness of promise, care for the prayer, and commanding it for his family so that it might protect them from the punishment, along with what he called to from worship of the Lord of lords. He, may He be exalted, said: “So We gave him glad tidings of a forbearing boy. And when he reached with him [the age of] exertion, he said, ‘O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, of the patient’” [al-Ṣāffāt: 101–102]. Thus he obeyed his father in what he called him to and promised him that he would be patient, and he fulfilled that and was patient. He, may He be exalted, said: “And mention in the Book Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet. And he used to command his family with prayer and zakāh, and he was pleasing to his Lord” [Maryam: 54–55]. He, may He be exalted, said: “And remember Our servants Abraham, Isaac, and Jacob—those of strength and [spiritual] insight. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter]. And indeed they are, to Us, among the chosen, the best. And remember Ishmael, Elisha, and Dhū al-Kifl, and all are among the best” [Ṣād: 45–48]. He, may He be exalted, said: “And Ishmael, Enoch, and Dhū al-Kifl—all were of the patient. And We admitted them into Our mercy. Indeed, they were of the righteous” [al-Anbiyāʾ: 85–86]. He, may He be exalted, said: “Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes” [al-Nisāʾ: 163]. The rest of the verse. He, may He be exalted, said: “Say, ‘We have believed in Allah and what has been revealed to us and what has been revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes’” [al-Baqarah: 136]. The rest of the verse. And its counterpart from the other sūrah. He, may He be exalted, said: “Or do you say that Abraham, Ishmael, Isaac, Jacob, and the tribes were Jews or Christians? Say, ‘Are you more knowing, or is Allah?’” [al-Baqarah: 140]. The rest of the verse. Thus Allah mentioned about him every beautiful quality, made him His prophet and messenger, cleared him of everything the ignorant attributed to him, and commanded His believing servants to believe in what was revealed to him. The scholars of genealogy and the chronicles of people mentioned that he was the first to ride horses. Before that they had been wild, and he tamed them and rode them. Saʿīd b. Yaḥyā al-Umawī said, on the authority of ʿAbd Allāh b. ʿUmar, that the Messenger of Allah ﷺ said: “Take to horses and milk them in the evening, for they are the inheritance of your father Ishmael.” These purebred [horses] had been wild, and he called for them with his supplication that he had been given, and they answered him. And [they said] he was the first to speak clear, eloquent Arabic. He had learned it from the pure Arabs who had settled near them in Makkah from Jurhum, the Amalekites, and the people of Yemen from the earlier nations of the Arabs before al-Khalīl. On the authority of Muḥammad b. ʿAlī b. al-Ḥusayn, from his forefathers, from the Prophet ﷺ that he said: “The first whose tongue was opened with clear Arabic was Ishmael, when he was fourteen years old.” Yūnus said to him: “You have spoken truly, O Abū Yasār. Thus Abū Jurayy narrated to me.”

156. Tarikh (al-Tabari) 156No grade recorded

     لَمَّا حَضَرَتْهُ الْوَفَاةُ أَوْصَى إِلَى أَخِيهِ إِسْحَاقَ وَدُفِنَ إِسْمَاعِيلُ نَبِيُّ اللَّهِ بِالْحِجْرِ مَعَ أُمِّهِ هَاجَرَ، وَكَانَ عُمُرُهُ يَوْمَ مَاتَ  مِائَةً وَسَبْعًا وَثَلَاثِينَ سَنَةً. وَرُوِيَ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّهُ قَالَ: شَكَا إِسْمَاعِيلُ عَلَيْهِ السَّلَامُ إِلَى رَبِّهِ عَزَّ وَجَلَّ حَرَّ مَكَّةَ فَأَوْحَى اللَّهُ إِلَيْهِ أَنِّي سَأَفْتَحُ لَكَ بَابًا إِلَى الْجَنَّةِ إِلَى الْمَوْضِعِ الَّذِي تُدْفَنُ فِيهِ تَجْرِي عَلَيْكَ رَوْحُهَا إِلَى يَوْمِ الْقِيَامَةِ. وَفِي ذَلِكَ الْمَوْضِعِ تُوُفِّيَ. قَالَ خَالِدٌ الْمَخْزُومِيُّ: فَيَرَوْنَ أَنَّ ذَلِكَ الْمَوْضِعَ مَا بَيْنَ الْمِيزَابِ إِلَى بَابِ الْحِجْرِ الْغَرْبِيِّ فِيهِ قَبْرُهُ. وَقَالَ صَفْوَانُ بْنُ عَبْدِ اللَّهِ الْجُمَحِيُّ: حَفَرَ ابْنُ الزُّبَيْرِ الْحِجْرَ فَوَجَدَ فِيهِ سَفَطًا مِنْ حِجَارَةٍ أَخْضَرَ، فَسَأَلَ قُرَيْشًا عَنْهُ فَلَمْ يَجِدْ عِنْدَ أَحَدٍ مِنْهُمْ فِيهِ عِلْمًا، فَأَرْسَلَ إِلَى أَبِي فَسَأَلَهُ فَقَالَ: هَذَا قَبْرُ إِسْمَاعِيلَ عَلَيْهِ السَّلَامُ. وَفِي رِوَايَةٍ: أَنَّهُ وَجَدَ حِجَارَةً خَضْرَاءَ مُنْطَبِقًا بِهَا، فَقِيلَ لَهُ: هَذَا قَبْرُ إِسْمَاعِيلَ. وَقِيلَ: بَلْ قَبْرُهُ مُقَابِلَ الْحَجَرِ الْأَسْوَدِ. وَقَالَ ابْنُ الزُّبَيْرِ: هَذَا الْمُحْدَوْدَبُ -يُشِيرُ إِلَى مَا يَلِي الرُّكْنَ الشَّامِيَّ مِنَ الْمَسْجِدِ الْحَرَامِ- فَقُبُورُ عَذَارَى بَنَاتِ إِسْمَاعِيلَ. قَالَ: وَذَلِكَ الْمَوْضِعُ سُوِّيَ مَعَ الْمَسْجِدِ وَلَا يَثْبُتُ أَنْ يَعُودَ مُحْدَوْدَبًا كَمَا كَانَ. قَالَ عُلَمَاءُ السِّيَرِ: لَمَّا تُوُفِّيَ إِسْمَاعِيلُ دَبَّرَ أَمْرَ الْحَرَمِ بَعْدَهُ ابْنُهُ نَابِتُ بْنُ إِسْمَاعِيلَ، وَقِيلَ: اسْمُهُ نَبْتٌ، وَأُمُّهُ الْجُرْهُمِيَّةُ، ثُمَّ مَاتَ نَبْتٌ وَلَمْ يَكُنْ وَلَدُ إِسْمَاعِيلَ، فَغَلَبَتْ جُرْهُمْ عَلَى وِلَايَةِ الْبَيْتِ. وعَنْ أَبِي الْجَهْمِ بْنِ حُذَيْفَةَ بْنِ غَانِمٍ، قَالَ: تُوُفِّيَ إِسْمَاعِيلُ بَعْدَ إِسْحَاقَ فَدُفِنَ دَاخِلَ الْحِجْرِ مِمَّا يَلِي الْكَعْبَةَ مَعَ أُمِّهِ هَاجَرَ. وَوَلِيَ نَابِتُ بْنُ إِسْمَاعِيلَ الْبَيْتَ بَعْدَ أَبِيهِ مَعَ أَخْوَالِهِ جُرْهُمَ. قَالَ وعَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ، أَنَّهُ قَالَ: مَا يُعْلَمُ مَوْضِعُ قَبْرِ نَبِيٍّ مِنَ الْأَنْبِيَاءِ إِلَّا ثَلَاثَةً: قَبْرُ إِسْمَاعِيلَ، فَإِنَّهُ تَحْتَ الْمِيزَابِ بَيْنَ الرُّكْنِ وَالْبَيْتِ، وَقَبْرُ هُودٍ فَإِنَّهُ فِي خَصْفٍ تَحْتَ جِبَالِ الْيَمَنِ عَلَيْهِ شَجَرَةُ نِدَاءٍ، وَمَوْضِعُهُ أَشَدُّ الْأَرْضِ [حَرًّا]، وَقَبْرُ رَسُولِ اللَّهِ ﷺ.

     ✧ When death came to him, he entrusted his brother Isaac, and Ishmael, the prophet of God, was buried in the Ḥijr with his mother Hagar. His age on the day he died was one hundred and thirty-seven years. It is related from ʿUmar b. ʿAbd al-ʿAzīz that he said: Ishmael ﷺ complained to his Lord, Exalted and Majestic, of the heat of Makkah, so God revealed to him: 'I shall open for you a door to Paradise at the place where you will be buried; its breeze will flow over you until the Day of Resurrection.' And in that place he died. Khālid al-Makhzūmī said: They hold that this place is what lies between the water-spout and the western door of the Ḥijr; his grave is in it. Ṣafwān b. ʿAbd Allāh al-Jumaḥī said: Ibn al-Zubayr dug in the Ḥijr and found in it a basket of green stones. He asked Quraysh about it, but found no one among them who had knowledge of it. He sent for my father and asked him, and he said: 'This is the grave of Ishmael ﷺ.' In another version: He found green stones with which it was covered over, and it was said to him: 'This is the grave of Ishmael.' It is also said: Rather, his grave is opposite the Black Stone. Ibn al-Zubayr said: 'This mound' — he indicated what is next to the Syrian corner of the Sacred Mosque — 'contains the graves of the virgin daughters of Ishmael.' He said: That place was levelled with the mosque, and it is not established that it should return to being a mound as it was. The scholars of the biography said: When Ishmael died, his son Nābit b. Ishmael took charge of the affairs of the sanctuary after him, and it is said: His name is Nabt, and his mother was from Jurhum. Then Nabt died, and he had no son of Ishmael, so Jurhum prevailed over the guardianship of the House. From Abū al-Jahm b. Ḥudhayfa b. Ghānim, who said: Ishmael died after Isaac, and was buried inside the Ḥijr on the side facing the Kaʿbah with his mother Hagar. Nābit b. Ishmael took charge of the House after his father, together with his maternal uncles from Jurhum. He said: From Isḥāq b. ʿAbd Allāh b. Abī Farwa, that he said: The location of no prophet's grave is known except three: the grave of Ishmael, for it is beneath the water-spout between the corner and the House; the grave of Hūd, for it is in a rocky hollow beneath the mountains of Yemen, over which is a tree of call, and its place is the hottest spot on earth; and the grave of the Messenger of God ﷺ.

157. Tarikh (al-Tabari) 157No grade recorded

     مُلَخَّصُ قِصَّةِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ: نَبِيُّ اللَّهِ إِسْحَاقُ بْنُ إِبْرَاهِيمَ عَلَيْهِمَا الصَّلَاةُ وَالتَّسْلِيمُ وُلِدَ وَلِأَبِيهِ مِائَةُ سَنَةٍ بَعْدَ أَخِيهِ إِسْمَاعِيلَ بِأَرْبَعَ عَشْرَةَ سَنَةً، وَقَدْ زَعَمَ بَعْضُ أَهْلِ الْعِلْمِ أَنَّهُ بُعِثَ نَبِيًّا فِي حَيَاةِ أَبِيهِ عَلَيْهِمَا السَّلَامُ، وَقَدْ تَزَوَّجَ عَلَيْهِ السَّلَامُ وَأَنْجَبَ الْعِيصُو الَّتِي تُسَمِّيهِ الْعَرَبُ الْعِيصَ، وَيَعْقُوبُ وَهُوَ إِسْرَائِيلُ الَّذِي إِلَيْهِ تُنْسَبُ بَنِي إِسْرَائِيلَ. وَيُقَالُ إِنَّ يَعْقُوبَ عَلَيْهِ السَّلَامُ قَدْ خَرَجَ إِلَى خَالِهِ فِي حَرَّانَ لِأَمْرٍ كَانَ بَيْنَهُ وَبَيْنَ أَخِي الْعِيصِ قَدْ غَضِبَ فِيهِ عَلَيْهِ وَتَوَعَّدَهُ فَخَرَجَ حَتَّى يَسْكُنَ غَضَبُ أَخِيهِ وَهُنَاكَ تَزَوَّجَ ابْنَتَيْ خَالِهِ وَكَانَ ذَلِكَ سَائِغًا فِي شَرِيعَتِهِمْ ثُمَّ نُسِخَ بَعْدَ ذَلِكَ. ثُمَّ رَجَعَ بَعْدَ ذَلِكَ إِلَى أَخِيهِ وَأَهْدَى إِلَيْهِ وَتَمَسْكَنَ لَهُ، فَرَحَّبَ بِهِ أَخُوهُ الْعِيصُ وَذَهَبَا سَوِيًّا إِلَى أُورْشَلِيمَ وَاسْتَقَرَّ هُنَاكَ يَعْقُوبُ عَلَيْهِ السَّلَامُ فَضَرَبَ هُنَالِكَ فُسْطَاطَهُ وَابْتَنَى ثَمَّ مَذْبَحًا فَسَمَّاهُ إِيلَ إِلَهَ إِسْرَائِيلَ، وَأَمَرَهُ اللَّهُ بِبِنَائِهِ لِيَسْتَعْلِنَ لَهُ فِيهِ وَهُوَ بَيْتُ الْمَقْدِسِ الْيَوْمَ. وَقَدْ مَرِضَ إِسْحَاقُ عَلَيْهِ السَّلَامُ وَمَاتَ بِالشَّامِ وَعُمْرُهُ مِائَةٌ وَثَمَانُونَ عَامًا، وَقِيلَ: مِائَةٌ وَسِتُّونَ عَامًا، وَدُفِنَ إِلَى جِوَارِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ.

     ✧ Summary of the story of Isaac son of Abraham (peace be upon them): The Prophet of God Isaac son of Abraham (peace and blessings be upon them) was born when his father was one hundred years old, fourteen years after his brother Ishmael. Some people of knowledge have claimed that he was sent as a prophet during the lifetime of his father (peace be upon them). He ﷺ married and had offspring: Esau, whom the Arabs call al-ʿĪṣ, and Jacob, who is Israel, to whom the Children of Israel are attributed. It is said that Jacob ﷺ went out to his maternal uncle in Harran because of a matter between him and his brother Esau, in which Esau became angry with him and threatened him. So he went out until his brother's anger subsided. There he married his maternal uncle's two daughters, and that was permissible in their law, but it was later abrogated. Then after that he returned to his brother, gave him a gift, and humbled himself before him. His brother Esau welcomed him, and they went together to Jerusalem. Jacob ﷺ settled there, pitched his tent, and built an altar there, naming it Ēl, the God of Israel. God commanded him to build it so that He might manifest Himself to him there, and it is the Holy House [Bayt al-Maqdis] today. Isaac ﷺ fell ill and died in Syria at the age of one hundred and eighty years. It is also said: one hundred and sixty years. He was buried beside Abraham ﷺ.

158. Tarikh (al-Tabari) 158No grade recorded

     إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَلَيْهِمَا الصَّلَاةُ وَالتَّسْلِيمُ  وُلِدَ وَلِأَبِيهِ مِائَةُ سَنَةٍ بَعْدَ أَخِيهِ إِسْمَاعِيلَ بِأَرْبَعَ عَشْرَةَ سَنَةً، وَكَانَ عُمُرُ أُمِّهِ سَارَّةَ حِينَ بُشِّرَتْ بِهِ تِسْعِينَ سَنَةً قَالَ اللَّهُ تَعَالَى: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ [ الصَّافَّاتِ: 112، 113 ].

     ✧ Isaac son of Abraham (peace and blessings be upon them) He was born when his father was one hundred years old, fourteen years after his brother Ishmael. The age of his mother Sarah when she was given glad tidings of him was ninety years. Allah Almighty said: "And We gave him glad tidings of Isaac, a prophet from among the righteous. And We blessed him and Isaac. And among their descendants are those who do good and those who clearly wrong themselves" [al-Saffat: 112, 113].

159. Tarikh (al-Tabari) 159No grade recorded

     ذَكَرَهُ اللَّهُ تَعَالَى بِالثَّنَاءِ عَلَيْهِ فِي غَيْرِ مَا آيَةٍ مِنْ كِتَابِهِ الْعَزِيزِ، وَقَدَّمْنَا فِي حَدِيثِ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّ الْكَرِيمَ ابْنَ الْكَرِيمِ ابْنِ الْكَرِيمِ ابْنِ الْكَرِيمِ  يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ.

     ✧ Allah Almighty mentioned him with praise in more than one verse of His Mighty Book, and we have previously cited in the hadith of Abu Hurayrah from the Messenger of Allah ﷺ that the noble one, son of the noble one, son of the noble one, son of the noble one is Yusuf b. Yaʿqub b. Ishaq b. Ibrahim.

160. Tarikh (al-Tabari) 160No grade recorded

     زَعَمَ الضَّحَّاكُ بْنُ مُزَاحِمٍ أَنَّ إِسْحَاقَ أَوَّلُ مُرْسَلٍ بَعْدَ إِبْرَاهِيمَ، قَالَ: وَلَمْ يَمُتْ إِبْرَاهِيمُ حَتَّى بُعِثَ إِسْحَاقُ إِلَى أَرْضِ الشَّامِ، وَبُعِثَ يَعْقُوبُ بْنُ إِسْحَاقَ إِلَى كَنْعَانَ، وَبُعِثَ إِسْمَاعِيلُ إِلَى جُرْهُمَ، وَبُعِثَ لُوطٌ إِلَى سَدُومَ. قَالَ: وَكَانَ هَؤُلَاءِ كُلُّهُمْ أَحْيَاءً عَلَى عَهْدِ إِبْرَاهِيمَ

     ✧ Al-Ḍaḥḥāk b. Muzāḥim claimed that Isḥāq was the first messenger after Ibrāhīm. He said: Ibrāhīm did not die until Isḥāq was sent to the land of al-Shām, Yaʿqūb b. Isḥāq was sent to Kanʿān, Ismāʿīl was sent to Jurhum, and Lūṭ was sent to Sadūm. He said: All of these were alive during the time of Ibrāhīm.

161. Tarikh (al-Tabari) 161No grade recorded

     إِسْحَاقَ بْنِ إِبْرَاهِيمَ وَأَوْلَادِهِ  وَذَكَرَ أَهْلُ الْكِتَابِ أَنَّ إِسْحَاقَ لَمَّا تَزَوَّجَ رِفْقَا بِنْتَ ثَبْوَائِيلَ فِي حَيَاةِ أَبِيهِ كَانَ عُمُرُهُ أَرْبَعِينَ سَنَةً، وَأَنَّهَا كَانَتْ عَاقِرًا فَدَعَا اللَّهَ لَهَا فَحَمَلَتْ فَوَلَدَتْ غُلَامَيْنِ تَوْءَمَيْنِ أَوَّلُهُمَا سَمَّوْهُ عِيصُو، وَهُوَ الَّذِي تُسَمِّيهِ الْعَرَبُ الْعِيصَ. وَهُوَ وَالِدُ الرُّومِ، وَالثَّانِي خَرَجَ وَهُوَ آخِذٌ بِعَقِبِ أَخِيهِ فَسَمَّوْهُ يَعْقُوبَ، وَهُوَ إِسْرَائِيلُ الَّذِي يَنْتَسِبُ إِلَيْهِ بَنُو إِسْرَائِيلَ قَالُوا: وَكَانَ إِسْحَاقُ يُحِبُّ الْعِيصَ أَكْثَرَ مِنْ يَعْقُوبَ لِأَنَّهُ بِكْرُهُ، وَكَانَتْ أُمُّهُمَا رِفْقَا تُحِبُّ يَعْقُوبَ أَكْثَرَ لِأَنَّهُ الْأَصْغَرُ. قَالُوا: فَلَمَّا كَبِرَ إِسْحَاقُ، وَضَعُفَ بَصَرُهُ اشْتَهَى عَلَى ابْنِهِ الْعِيصِ طَعَامًا، وَأَمَرَهُ أَنْ يَذْهَبَ فَيَصْطَادَ لَهُ صَيْدًا، وَيَطْبُخَهُ لَهُ لِيُبَارِكَ عَلَيْهِ وَيَدْعُوَ لَهُ، وَكَانَ الْعِيصُ صَاحِبَ صَيْدٍ فَذَهَبَ يَبْتَغِي ذَلِكَ فَأَمَرَتْ رِفْقَا ابْنَهَا يَعْقُوبَ أَنْ يَذْبَحَ جَدْيَيْنِ مِنْ خِيَارِ غَنَمِهِ، وَيَصْنَعَ مِنْهُمَا طَعَامًا، كَمَا اشْتَهَاهُ أَبُوهُ، وَيَأْتِيَ إِلَيْهِ بِهِ قَبْلَ أَخِيهِ لِيَدْعُوَ لَهُ وَقَامَتْ فَأَلْبَسَتْهُ ثِيَابَ أَخِيهِ، وَجَعَلَتْ عَلَى ذِرَاعَيْهِ وَعُنُقِهِ مِنْ جِلْدِ الْجَدْيَيْنِ؛ لِأَنَّ الْعِيصَ كَانَ أَشْعَرَ الْجَسَدِ وَيَعْقُوبَ لَيْسَ كَذَلِكَ، فَلَمَّا جَاءَهُ بِهِ وَقَرَّبَهُ إِلَيْهِ قَالَ: مَنْ أَنْتَ ؟ قَالَ: وَلَدُكَ. فَضَمَّهُ إِلَيْهِ وَجَسَّهُ، وَجَعَلَ يَقُولُ: أَمَّا الصَّوْتُ فَصَوْتُ يَعْقُوبَ، وَأَمَّا الْجَسُّ وَالثِّيَابُ فَالْعِيصُ، فَلَمَّا أَكَلَ وَفَرَغَ دَعَا لَهُ أَنْ يَكُونَ أَكْبَرَ إِخْوَتِهِ قَدْرًا، وَكَلِمَتُهُ عَلَيْهِمْ، وَعَلَى الشُّعُوبِ بَعْدَهُ، وَأَنْ يَكْثُرَ رِزْقُهُ وَوَلَدُهُ. فَلَمَّا خَرَجَ مِنْ عِنْدِهِ جَاءَ أَخُوهُ الْعِيصُ بِمَا أَمَرَهُ بِهِ وَالِدُهُ يُقَرِّبُهُ إِلَيْهِ، فَقَالَ لَهُ: مَا هَذَا يَا بُنَيَّ ؟ قَالَ: هَذَا الطَّعَامُ الَّذِي اشْتَهَيْتَهُ. فَقَالَ: أَمَا جِئْتَنِي بِهِ قَبْلَ السَّاعَةِ وَأَكَلْتُ مِنْهُ وَدَعَوْتُ لَكَ. فَقَالَ: لَا وَاللَّهِ. وَعَرَفَ أَنَّ أَخَاهُ قَدْ سَبَقَهُ إِلَى ذَلِكَ فَوَجَدَ فِي نَفْسِهِ عَلَيْهِ وَجْدًا كَثِيرًا. وَذَكَرُوا أَنَّهُ تَوَاعَدَهُ بِالْقَتْلِ إِذَا مَاتَ أَبُوهُمَا، وَسَأَلَ أَبَاهُ فَدَعَا لَهُ بِدَعْوَةٍ أُخْرَى، وَأَنْ يَجْعَلَ لِذُرِّيَّتِهِ غَلِيظَ الْأَرْضِ، وَأَنْ يُكْثِرَ أَرْزَاقَهُمْ وَثِمَارَهُمْ، فَلَمَّا سَمِعَتْ أُمُّهُمَا مَا يَتَوَاعَدُ بِهِ الْعِيصُ أَخَاهُ يَعْقُوبَ أَمَرَتِ ابْنَهَا يَعْقُوبَ أَنْ يَذْهَبَ إِلَى أَخِيهَا لَابَانَ الَّذِي بِأَرْضِ حَرَّانَ، وَأَنْ يَكُونَ عِنْدَهُ إِلَى حِينِ يَسْكُنُ غَضَبُ أَخِيهِ عَلَيْهِ، وَأَنْ يَتَزَوَّجَ مِنْ بَنَاتِهِ، وَقَالَتْ لِزَوْجِهَا إِسْحَاقَ أَنْ يَأْمُرَهُ بِذَلِكَ وَيُوصِيَهُ وَيَدْعُوَ لَهُ فَفَعَلَ فَخَرَجَ يَعْقُوبُ عَلَيْهِ السَّلَامُ مِنْ عِنْدِهِمْ آخِرَ ذَلِكَ الْيَوْمِ فَأَدْرَكَهُ الْمَسَاءُ فِي مَوْضِعٍ فَنَامَ فِيهِ أَخَذَ حَجَرًا فَوَضَعَهُ تَحْتَ رَأْسِهِ وَنَامَ فَرَأَى فِي نَوْمِهِ ذَلِكَ مِعْرَاجًا مَنْصُوبًا مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَإِذَا الْمَلَائِكَةُ يَصْعَدُونَ فِيهِ وَيَنْزِلُونَ، وَالرَّبُّ تَبَارَكَ وَتَعَالَى يُخَاطِبُهُ، وَيَقُولُ لَهُ: إِنِّي سَأُبَارِكُ عَلَيْكَ، وَأُكْثِرُ ذُرِّيَّتَكَ، وَأَجْعَلُ لَكَ هَذِهِ الْأَرْضَ وَلِعَقِبِكَ مِنْ بَعْدِكَ، فَلَمَّا هَبَّ مِنْ نَوْمِهِ فَرِحَ بِمَا رَأَى، وَنَذَرَ لِلَّهِ لَئِنْ رَجَعَ إِلَى أَهْلِهِ سَالِمًا لَيَبْنِيَنَّ فِي هَذَا الْمَوْضِعِ مَعْبَدًا لِلَّهِ عَزَّ وَجَلَّ، وَأَنَّ جَمِيعَ مَا يَرْزُقُهُ مِنْ شَيْءٍ يَكُونُ لِلَّهِ عُشْرُهُ، ثُمَّ عَمَدَ إِلَى ذَلِكَ الْحَجَرِ فَجَعَلَ عَلَيْهِ دُهْنًا يَتَعَرَّفُهُ بِهِ. وَسَمَّى ذَلِكَ الْمَوْضِعَ بَيْتَ إِيلَ أَيْ بَيْتَ اللَّهِ، وَهُوَ مَوْضِعُ بَيْتِ الْمَقْدِسِ الْيَوْمَ الَّذِي بَنَاهُ يَعْقُوبُ بَعْدَ ذَلِكَ، كَمَا سَيَأْتِي زواج يعقوب عليه السلام قَالُوا: فَلَمَّا قَدِمَ يَعْقُوبُ عَلَى خَالِهِ أَرْضَ حَرَّانَ إِذَا لَهُ ابْنَتَانِ اسْمُ الْكُبْرَى لَيَا، وَاسْمُ الصُّغْرَى رَاحِيلُ، فَخَطَبَ إِلَيْهِ رَاحِيلَ، وَكَانَتْ أَحْسَنَهُمَا، وَأَجْمَلَهُمَا فَأَجَابَهُ إِلَى ذَلِكَ بِشَرْطِ أَنْ يَرْعَى عَلَى غَنَمِهِ سَبْعَ سِنِينَ، فَلَمَّا مَضَتِ الْمُدَّةُ عَمِلَ خَالُهُ لَابَانُ طَعَامًا، وَجَمَعَ النَّاسَ عَلَيْهِ، وَزَفَّ إِلَيْهِ لَيْلًا ابْنَتَهُ الْكُبْرَى لَيَا، وَكَانَتْ ضَعِيفَةَ الْعَيْنَيْنِ قَبِيحَةَ الْمَنْظَرِ، فَلَمَّا أَصْبَحَ يَعْقُوبُ إِذَا هِيَ لَيَا، فَقَالَ لِخَالِهِ: لِمَ غَدَرْتَ بِي، وَأَنْتَ إِنَّمَا خَطَبْتُ إِلَيْكَ رَاحِيلَ. فَقَالَ: إِنَّهُ لَيْسَ مِنْ سُنَّتِنَا أَنْ نُزَوِّجَ الصُّغْرَى قَبْلَ الْكُبْرَى فَإِنْ أَحْبَبْتَ أُخْتَهَا فَاعْمَلْ سَبْعَ سِنِينَ أُخْرَى وَأُزَوِّجُكَهَا. فَعَمِلَ سَبْعَ سِنِينَ، وَأَدْخَلَهَا عَلَيْهِ مَعَ أُخْتِهَا، وَكَانَ ذَلِكَ سَائِغًا فِي مِلَّتِهِمْ، فَلِذَلِكَ قَالَ اللَّهُ تَعَالَى: وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ. ثُمَّ نُسِخَ فِي شَرِيعَةِ التَّوْرَاةِ، وَهَذَا وَحْدَهُ دَلِيلٌ كَافٍ عَلَى وُقُوعِ النَّسْخِ  ؛ لِأَنَّ فِعْلَ يَعْقُوبَ عَلَيْهِ السَّلَامُ دَلِيلٌ عَلَى جَوَازِ هَذَا وَإِبَاحَتِهِ؛ لِأَنَّهُ مَعْصُومٌ. وَوَهَبَ لَابَانُ لِكُلِّ وَاحِدَةٍ مِنِ ابْنَتَيْهِ جَارِيَةً؛ فَوَهَبَ لِلَيَا جَارِيَةً اسْمُهَا زُلْفَا، وَوَهَبَ لِرَاحِيلَ جَارِيَةً اسْمُهَا بَلُهَا، وَجَبَرَ اللَّهُ تَعَالَى ضَعْفَ لَيَا بِأَنْ وَهَبَ لَهَا أَوْلَادًا فَكَانَ أَوَّلَ مَنْ وَلَدَتْ لِيَعْقُوبَ رُوبِيلُ، ثُمَّ شَمْعُونُ، ثُمَّ لَاوِي، ثُمَّ يَهُوذَا، فَغَارَتْ عِنْدَ ذَلِكَ رَاحِيلُ، وَكَانَتْ لَا تَحْبَلُ فَوَهَبَتْ لِيَعْقُوبَ جَارِيَتَهَا بَلْهَا فَوَطِئَهَا فَحَمَلَتْ وَوَلَدَتْ لَهُ غُلَامًا سَمَّتْهُ دَانَ، وَحَمَلَتْ وَوَلَدَتْ غُلَامًا آخَرَ سَمَّتْهُ يَفْثَالِي، فَعَمَدَتْ عِنْدَ ذَلِكَ لَيَا فَوَهَبَتْ جَارِيَتَهَا زُلْفَا مِنْ يَعْقُوبَ عَلَيْهِ السَّلَامُ فَوَلَدَتْ لَهُ جَادَ وَأَشِيرَ غُلَامَيْنِ ذَكَرَيْنِ، ثُمَّ حَمَلَتْ لَيَا أَيْضًا فَوَلَدَتْ غُلَامًا خَامِسًا مِنْهَا وَسَمَّتْهُ أَيْسَاخَرَ، ثُمَّ حَمَلَتْ وَوَلَدَتْ غُلَامًا سَادِسًا سَمَّتْهُ زَابِلُونَ، ثُمَّ حَمَلَتْ وَوَلَدَتْ بِنْتًا سَمَّتْهَا دِينَا، فَصَارَ لَهَا سَبْعَةٌ مِنْ يَعْقُوبَ، ثُمَّ دَعَتِ اللَّهَ تَعَالَى رَاحِيلُ وَسَأَلَتْهُ أَنْ يَهَبَ لَهَا غُلَامًا مِنْ يَعْقُوبَ، فَسَمِعَ اللَّهُ نِدَاءَهَا وَأَجَابَ دُعَاءَهَا فَحَمَلَتْ مِنْ نَبِيِّ اللَّهِ يَعْقُوبَ فَوَلَدَتْ لَهُ غُلَامًا عَظِيمًا شَرِيفًا حَسَنًا جَمِيلًا سَمَّتْهُ يُوسُفَ كُلُّ هَذَا، وَهُمْ مُقِيمُونَ بِأَرْضِ حَرَّانَ، وَهُوَ يَرْعَى عَلَى خَالِهِ غَنَمَهُ بَعْدَ دُخُولِهِ عَلَى الْبِنْتَيْنِ سِتَّ سِنِينَ أُخْرَى فَصَارَ مُدَّةُ مُقَامِهِ عِشْرِينَ سَنَةً، فَطَلَبَ يَعْقُوبُ مِنْ خَالِهِ لَابَانَ أَنْ يُسَرِّحَهُ لِيَمُرَّ إِلَى أَهْلِهِ فَقَالَ لَهُ خَالُهُ: إِنِّي قَدْ بُورِكَ لِي بِسَبَبِكَ فَسَلْنِي مِنْ مَالِي مَا شِئْتَ. فَقَالَ: تُعْطِينِي كُلَّ حَمَلٍ يُولَدُ مِنْ غَنَمِكَ هَذِهِ السَّنَةَ أَبْقَعَ، وَكُلَّ حَمَلٍ مُلْمِعٍ أَبْيَضَ بِسَوَادٍ، وَكُلَّ أَمْلَحَ بِبَيَاضٍ، وَكُلَّ أَجْلَحَ أَبْيَضَ مِنَ الْمَعْزِ. فَقَالَ: نَعَمْ. فَعَمَدَ بَنُوهُ فَأَبْرَزُوا مِنْ غَنَمِ أَبِيهِمْ مَا كَانَ عَلَى هَذِهِ الصِّفَاتِ مِنَ التُّيُوسِ لِئَلَّا يُوَلَدَ شَيْءٌ مِنَ الْحُمْلَانِ عَلَى هَذِهِ الصِّفَاتِ، وَسَارُوا بِهَا مَسِيرَةَ ثَلَاثَةِ أَيَّامٍ عَنْ غَنَمِ أَبِيهِمْ قَالُوا: فَعَمَدَ يَعْقُوبُ عَلَيْهِ السَّلَامُ إِلَى قُضْبَانٍ رَطْبَةٍ بِيضٍ مِنْ لَوْزٍ وَدُلْبٍ، فَكَانَ يُقَشِّرُهَا بَلْقَاءَ وَبَيْضَاءَ، وَيَضَعُهَا فِي مَسَاقِي الْغَنَمِ مِنَ الْمِيَاهِ لِيَنْظُرَ الْغَنَمُ إِلَيْهَا فَتَفْزَعَ، وَتَتَحَرَّكَ أَوْلَادُهَا فِي بُطُونِهَا فَتَصِيرَ أَلْوَانُ حُمْلَانِهَا كَذَلِكَ. وَهَذَا يَكُونُ مِنْ بَابِ خَوَارِقِ الْعَادَاتِ  ، وَيَنْتَظِمُ فِي سِلْكِ الْمُعْجِزَاتِ. فَصَارَ لِيَعْقُوبَ عَلَيْهِ السَّلَامُ أَغْنَامٌ كَثِيرَةٌ وَدَوَابُّ وَعَبِيدٌ، وَتَغَيَّرَ لَهُ وَجْهُ خَالِهِ وَبَنِيهِ، وَكَأَنَّهُمُ انْحَصَرُوا مِنْهُ. رجوع يعقوب عليه السلام إلى بلاد أبيه وقومه وَأَوْحَى اللَّهُ تَعَالَى إِلَى يَعْقُوبَ أَنْ يَرْجِعَ إِلَى بِلَادِ أَبِيهِ وَقَوْمِهِ، وَوَعَدَهُ بِأَنْ يَكُونَ مَعَهُ فَعَرَضَ ذَلِكَ عَلَى أَهْلِهِ فَأَجَابُوهُ مُبَادِرِينَ إِلَى طَاعَتِهِ، فَتَحَمَّلَ بِأَهْلِهِ وَمَالِهِ، وَسَرَقَتْ رَاحِيلُ أَصْنَامَ أَبِيهَا، فَلَمَّا جَاوَزُوا وَتَحَيَّزُوا عَنْ بِلَادِهِمْ لِحَقَهُمْ لَابَانُ وَقَوْمُهُ، فَلَمَّا اجْتَمَعَ لَابَانُ بِيَعْقُوبَ عَاتَبَهُ فِي خُرُوجِهِ بِغَيْرِ إِذْنِهِ وَعِلْمِهِ، وَهَلَّا أَعْلَمَهُ فَيُخْرِجَهُمْ فِي فَرَحٍ وَمَزَامِرَ وَطُبُولٍ، وَحَتَّى يُوَدِّعَ بَنَاتِهِ وَأَوْلَادَهُنَّ، وَلِمَ أَخَذُوا أَصْنَامَهُ مَعَهُمْ، وَلَمْ يَكُنْ عِنْدَ يَعْقُوبَ عِلْمٌ مِنْ أَصْنَامِهِ، فَأَنْكَرَ أَنْ يَكُونَ أَخَذُوا لَهُ أَصْنَامًا فَدَخَلَ بُيُوتَ بَنَاتِهِ وَإِمَائِهِنَّ يُفَتِّشُ فَلَمْ يَجِدْ شَيْئًا، وَكَانَتْ رَاحِيلُ قَدْ جَعَلَتْهُنَّ فِي بَرْدَعَةِ الْجَمَلِ، وَهِيَ تَحْتَهَا فَلَمْ تَقُمْ، وَاعْتَذَرَتْ بِأَنَّهَا طَامِثٌ فَلَمْ يَقْدِرْ عَلَيْهِنَّ فَعِنْدَ ذَلِكَ تَوَاثَقُوا عَلَى رَابِيَةٍ هُنَاكَ يُقَالُ لَهَا: جَلْعَادُ. عَلَى أَنَّهُ لَا يُهِينُ بَنَاتِهِ وَلَا يَتَزَوَّجُ عَلَيْهِنَّ، وَلَا يُجَاوِزُ هَذِهِ الرَّابِيَةَ إِلَى بِلَادِ الْآخَرِ لَا لَابَانُ وَلَا يَعْقُوبُ، وَعَمِلَا طَعَامًا وَأَكَلَ الْقَوْمُ مَعَهُمْ، وَتَوَدَّعَ كُلٌّ مِنْهُمَا مِنَ الْآخَرِ، وَتَفَارَقُوا رَاجِعِينَ إِلَى بِلَادِهِمْ، فَلَمَّا اقْتَرَبَ يَعْقُوبُ مِنْ أَرْضِ سَاعِيرَ تَلَقَّتْهُ الْمَلَائِكَةُ يُبَشِّرُونَهُ بِالْقُدُومِ، وَبَعَثَ يَعْقُوبُ الْبُرُدَ إِلَى أَخِيهِ الْعِيصُو يَتَرَقَّقُ لَهُ وَيَتَوَاضَعُ لَهُ، فَرَجَعَتِ الْبُرُدُ وَأَخْبَرَتْ يَعْقُوبَ بِأَنَّ الْعِيصَ قَدْ رَكِبَ إِلَيْكَ فِي أَرْبَعِمِائَةِ رَاجِلٍ، فَخَشِيَ يَعْقُوبُ مِنْ ذَلِكَ، وَدَعَا اللَّهَ عَزَّ وَجَلَّ وَصَلَّى لَهُ وَتَضَرَّعَ إِلَيْهِ وَتَمَسْكَنَ لَدَيْهِ، وَنَاشَدَهُ عَهْدَهُ وَوَعْدَهُ الَّذِي وَعَدَهُ بِهِ. وَسَأَلَهُ أَنْ يَكُفَّ عَنْهُ شَرَّ أَخِيهِ الْعِيصَ، وَأَعَدَّ لِأَخِيهِ هَدِيَّةً عَظِيمَةً وَهِيَ؛ مِائَتَا شَاةٍ، وَعِشْرُونَ تَيْسًا، وَمِائَتَا نَعْجَةٍ، وَعِشْرُونَ كَبْشًا، وَثَلَاثُونَ لِقْحَةً، وَأَرْبَعُونَ بَقَرَةً، وَعَشَرَةٌ مِنَ الثِّيرَانِ، وَعِشْرُونَ أَتَانًا، وَعَشَرَةٌ مِنَ الْحُمُرِ، وَأَمَرَ عَبِيدَهُ أَنْ يَسُوقُوا كُلًّا مِنْ هَذِهِ الْأَصْنَافِ وَحْدَهُ، وَلْيَكُنْ بَيْنَ كُلِّ قَطِيعٍ وَقَطِيعٍ مَسَافَةٌ فَإِذَا لَقِيَهُمُ الْعِيصُ فَقَالَ لِلْأَوَّلِ: لِمَنْ أَنْتَ ؟ وَلِمَنْ هَذِهِ مَعَكَ ؟ فَلْيَقُلْ: لِعَبْدِكَ يَعْقُوبَ، أَهْدَاهَا لِسَيِّدِي الْعِيصَ. وَلْيَقُلِ الَّذِي بَعْدَهُ كَذَلِكَ، وَكَذَا الَّذِي بَعْدَهُ، وَكَذَا الَّذِي بَعْدَهُ، وَيَقُولُ كُلٌّ مِنْهُمْ: وَهُوَ جَاءَ بَعْدَنَا. وَتَأَخَّرَ يَعْقُوبُ بِزَوْجَتَيْهِ وَأَمَتَيْهِ وَبَنِيهِ الْأَحَدَ عَشَرَ بَعْدَ الْكُلِّ بِلَيْلَتَيْنِ، وَجَعَلَ يَسِيرُ فِيهِمَا لَيْلًا وَيَكْمُنُ نَهَارًا، فَلَمَّا كَانَ وَقْتُ الْفَجْرِ مِنَ اللَّيْلَةِ الثَّانِيَةِ تَبَدَّى لَهُ مَلَكٌ مِنَ الْمَلَائِكَةِ فِي صُورَةِ رَجُلٍ فَظَنَّهُ يَعْقُوبُ رَجُلًا مِنَ النَّاسِ فَأَتَاهُ يَعْقُوبُ لِيُصَارِعَهُ وَيُغَالِبَهُ، فَظَهَرَ عَلَيْهِ يَعْقُوبُ فِيمَا يُرَى إِلَّا أَنَّ الْمَلَكَ أَصَابَ وَرِكَهُ فَعَرَجَ يَعْقُوبُ، فَلَمَّا أَضَاءَ الْفَجْرُ قَالَ لَهُ الْمَلَكُ: مَا اسْمُكَ ؟ قَالَ: يَعْقُوبُ. قَالَ: لَا يَنْبَغِي أَنْ تُدْعَى بَعْدَ الْيَوْمِ إِلَّا إِسْرَائِيلُ. فَقَالَ لَهُ يَعْقُوبُ: وَمَنْ أَنْتَ ؟ وَمَا اسْمُكَ ؟ فَذَهَبَ عَنْهُ فَعَلِمَ أَنَّهُ مَلَكٌ مِنَ الْمَلَائِكَةِ، وَأَصْبَحَ يَعْقُوبُ وَهُوَ يَعْرُجُ مِنْ رِجْلِهِ فَلِذَلِكَ لَا يَأْكُلُ بَنُو إِسْرَائِيلَ عِرْقَ النِّسَا، وَرَفَعَ يَعْقُوبُ عَيْنَيْهِ فَإِذَا أَخُوهُ عِيصُ قَدْ أَقْبَلَ فِي أَرْبَعِمِائَةِ رَاجِلٍ، فَتَقَدَّمَ أَمَامَ أَهْلِهِ، فَلَمَّا رَأَى أَخَاهُ الْعِيصَ سَجَدَ لَهُ سَبْعَ مَرَّاتٍ، وَكَانَتْ هَذِهِ تَحِيَّتَهُمْ فِي ذَلِكَ الزَّمَانِ، وَكَانَ مَشْرُوعًا لَهُمْ، كَمَا سَجَدَتِ الْمَلَائِكَةُ لِآدَمَ تَحِيَّةً لَهُ، وَكَمَا سَجَدَ إِخْوَةُ يُوسُفَ وَأَبَوَاهُ لَهُ،، فَلَمَّا رَآهُ الْعِيصُ تَقَدَّمَ إِلَيْهِ وَاحْتَضَنَهُ وَقَبَّلَهُ وَبَكَى، وَرَفَعَ الْعِيصُ عَيْنَيْهِ، وَنَظَرَ إِلَى النِّسَاءِ وَالصِّبْيَانِ، فَقَالَ: مِنْ أَيْنَ لَكَ هَؤُلَاءِ ؟ فَقَالَ: هَؤُلَاءِ الَّذِينَ وَهَبَ اللَّهُ لِعَبْدِكَ. فَدَنَتِ الْأَمَتَانِ وَبَنُوهُمَا فَسَجَدُوا لَهُ، وَدَنَتْ لِيَا وَبَنُوهَا فَسَجَدُوا لَهُ، وَدَنَتْ رَاحِيلُ وَابْنُهَا يُوسُفُ آخِرًا فَسَجَدَا لَهُ، وَعَرَضَ عَلَيْهِ أَنْ يَقْبَلَ هَدِيَّتَهُ وَأَلَحَّ عَلَيْهِ فَقَبِلَهَا، وَرَجَعَ الْعِيصُ فَتَقَدَّمَ أَمَامَهُ، وَلَحِقَهُ يَعْقُوبُ بِأَهْلِهِ وَمَا مَعَهُ مِنَ الْأَنْعَامِ وَالْمَوَاشِي وَالْعَبِيدِ قَاصِدِينَ جِبَالَ سَاعِيرَ، فَلَمَّا مَرَّ بِسَاحُورَا ابْتَنَى لَهُ بَيْتًا وَلِدَوَابِّهِ ظِلَالًا، ثُمَّ مَرَّ عَلَى أُورْشَلِيمَ قَرْيَةِ سَحِيمٍ فَنَزَلَ قَبْلَ الْقَرْيَةِ وَاشْتَرَى مَزْرَعَةَ بَنِي حَمُورَ أَبِي سَحِيمٍ بِمِائَةِ نَعْجَةٍ، فَضَرَبَ هُنَالِكَ فُسْطَاطَهُ وَابْتَنَى ثَمَّ مَذْبَحًا فَسَمَّاهُ إِيلَ إِلَهَ إِسْرَائِيلَ، وَأَمَرَهُ اللَّهُ بِبِنَائِهِ لِيَسْتَعْلِنَ لَهُ فِيهِ وَهُوَ بَيْتُ الْمَقْدِسِ الْيَوْمَ الَّذِي جَدَّدَهُ بَعْدَ ذَلِكَ سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِمَا السَّلَامُ، وَهُوَ مَكَانُ الصَّخْرَةِ الَّتِي أَعْلَمَهَا بِوَضْعِ الدُّهْنِ عَلَيْهَا قَبْلَ ذَلِكَ، كَمَا ذَكَرْنَا أَوَّلًا. قصة دينا بنت يعقوب وَذَكَرَ أَهْلُ الْكِتَابِ هُنَا قِصَّةَ دِينَا بِنْتِ يَعْقُوبَ مِنْ لَيَا، وَمَا كَانَ مِنْ أَمْرِهَا مَعَ سَحِيمِ بْنِ حَمُورٍ الَّذِي قَهَرَهَا عَلَى نَفْسِهَا وَأَدْخَلَهَا مَنْزِلَهُ، ثُمَّ خَطَبَهَا مِنْ أَبِيهَا وَإِخْوَتِهَا، فَقَالَ إِخْوَتُهَا: لَا نَفْعَلُ إِلَّا أَنْ تَخْتَتِنُوا كُلُّكُمْ فَنُصَاهِرَكُمْ وَتُصَاهِرُونَا، فَإِنَّا لَا نُصَاهِرُ قَوْمًا غُلْفًا. فَأَجَابُوهُمْ إِلَى ذَلِكَ، وَاخْتَتَنُوا كُلُّهُمْ، فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ وَاشْتَدَّ وَجَعُهُمْ مِنْ أَلَمِ الْخِتَانِ، مَالَ عَلَيْهِمْ بَنُو يَعْقُوبَ فَقَتَلُوهُمْ عَنْ آخِرِهِمْ وَقَتَلُوا سَحِيمًا وَأَبَاهُ حَمُورًا لِقَبِيحِ مَا صَنَعُوا إِلَيْهِمْ، مُضَافًا إِلَى كُفْرِهِمْ، وَمَا كَانُوا يَعْبُدُونَهُ مِنْ أَصْنَامِهِمْ فَلِهَذَا قَتَلَهُمْ بَنُو يَعْقُوبَ، وَأَخَذُوا أَمْوَالَهُمْ غَنِيمَةً، وَاللَّهُ أَعْلَمُ. ثُمَّ حَمَلَتْ رَاحِيلُ فَوَلَدَتْ غُلَامًا، وَهُوَ بِنْيَامِينُ إِلَّا أَنَّهَا جَهَدَتْ فِي طَلْقِهَا بِهِ جَهْدًا شَدِيدًا، وَمَاتَتْ عَقِيبَهُ فَدَفَنَهَا يَعْقُوبُ فِي أَفَرَاثٍ، وَهِيَ بَيْتُ لَحْمٍ، وَصَنَعَ يَعْقُوبُ عَلَى قَبْرِهَا حَجَرًا، وَهِيَ الْحِجَارَةُ الْمَعْرُوفَةُ بِقَبْرِ رَاحِيلَ إِلَى الْيَوْمِ. وَكَانَ أَوْلَادُ يَعْقُوبَ الذُّكُورُ اثْنَيْ عَشَرَ رَجُلًا، فَمِنْ لَيَا؛ رُوبِيلُ، وَشَمْعَونُ، وَلَاوِي، وَيَهُوذَا، وَأَيْسَاخَرُ، وَزَابِلُونَ. وَمِنْ رَاحِيلَ؛ يُوسُفُ، وَبِنْيَامِينُ، وَمِنْ أَمَةِ رَاحِيلَ؛ دَانٌ، وَنَفْثَالِي. وَمِنْ أَمَةِ لَيَا؛ جَادٌ، وَأَشِيرُ. عَلَيْهِمُ السَّلَامُ، وَجَاءَ يَعْقُوبُ إِلَى أَبِيهِ إِسْحَاقَ فَأَقَامَ عِنْدَهُ بِقَرْيَةِ حَبْرُونَ الَّتِي فِي أَرْضِ كَنْعَانَ حَيْثُ كَانَ يَسْكُنُ إِبْرَاهِيمُ.

     ✧ Isaac son of Abraham and his children The People of the Book mentioned that when Isaac married Rebekah daughter of Bethuel during his father's lifetime, he was forty years old, and that she was barren. He prayed to God for her, and she conceived and gave birth to twin boys. The first they named Esau, and he is the one the Arabs call al-ʿĪṣ. He is the father of the Romans. The second came out grasping his brother's heel, so they named him Jacob, and he is Israel, to whom the Children of Israel trace their lineage. They said: Isaac loved Esau more than Jacob because he was his firstborn, while their mother Rebekah loved Jacob more because he was the younger. They said: When Isaac grew old and his eyesight weakened, he craved food from his son Esau. He ordered him to go hunt game for him and cook it for him, so that he might bless him and pray for him. Esau was a hunter, so he went to seek that. Rebekah ordered her son Jacob to slaughter two choice kids from his best flock and prepare food from them as his father craved, and to bring it to him before his brother, so that he would pray for him. She arose and dressed him in his brother's clothes, and placed on his arms and neck some of the skins of the kids, because Esau was hairy-bodied while Jacob was not. When he came to him with it and presented it to him, he said: 'Who are you?' He said: 'Your son.' He drew him close, felt him, and kept saying: 'The voice is the voice of Jacob, but the touch and the clothes are Esau.' When he had eaten and finished, he prayed for him that he would be greatest of his brothers in rank, and his word over them and over the peoples after him, and that his provision and offspring be abundant. When he left his presence, his brother Esau came with what his father had commanded him, presenting it to him. He said to him: 'What is this, my son?' He said: 'This is the food you craved.' He said: 'Did you not bring it to me just now? I ate from it and prayed for you.' He said: 'No, by God.' He realized that his brother had preceded him in that, and he felt great resentment against him. They mentioned that he threatened to kill him when their father died, and he asked his father, who prayed another prayer for him: that He make his offspring possess the thick of the earth, and make their provisions and fruits abundant. When their mother heard of the threat Esau made against his brother Jacob, she ordered her son Jacob to go to her brother Laban in the land of Harran, and to stay with him until his brother's anger subsided, and to marry from his daughters. She told her husband Isaac to command him to do that, advise him, and pray for him. So he did. Jacob ﷺ departed from them at the end of that day. Evening overtook him at a place, and he slept there. He took a stone and placed it under his head and slept. In that sleep he saw a ladder set up from heaven to earth, and behold, angels ascending and descending on it. The Lord, blessed and exalted, addressed him and said to him: 'I will bless you, and multiply your descendants, and give this land to you and to your offspring after you.' When he awoke from his sleep, he rejoiced at what he had seen, and vowed to God that if he returned to his family safely, he would build in that place a temple to God, mighty and glorious, and that a tenth of everything He provided him would belong to God. Then he took that stone and put oil on it to mark it. He named that place Bethel, meaning 'House of God,' and it is the site of the Holy House today, which Jacob later built, as will come. Jacob's marriage ﷺ They said: When Jacob arrived at his maternal uncle's land of Harran, he found that he had two daughters: the elder named Leah, and the younger named Rachel. He asked for Rachel's hand, for she was the better and more beautiful of the two. He consented on condition that he tend his sheep for seven years. When the period elapsed, his uncle Laban prepared a feast and gathered people for it, and at night he gave him in marriage his elder daughter Leah. She was weak-eyed and unattractive. When morning came, Jacob saw that she was Leah. He said to his uncle: 'Why have you deceived me? I asked you for Rachel.' He said: 'It is not our custom to marry off the younger before the elder. If you want her sister, work another seven years and I will marry her to you.' So he worked seven years, and he brought her to him along with her sister. That was permissible in their religious law. Therefore God, exalted, said: '...and that you combine two sisters in marriage, except what has already occurred.' Then it was abrogated in the law of the Torah. This alone is sufficient proof that abrogation occurs, because the action of Jacob ﷺ is proof of the permissibility of this, since he is infallible. Laban gave each of his two daughters a slave woman. He gave Leah a slave woman named Zilpah, and gave Rachel a slave woman named Bilhah. God, exalted, compensated for Leah's weakness by granting her children. The first she bore to Jacob was Reuben, then Simeon, then Levi, then Judah. Then Rachel became jealous, for she did not conceive. She gave Jacob her slave woman Bilhah, and he lay with her. She conceived and bore him a boy she named Dan. She conceived again and bore another boy she named Naphtali. Then Leah gave her slave woman Zilpah to Jacob ﷺ, and she bore him Gad and Asher, two boys. Then Leah conceived again and bore a fifth boy from herself, and named him Issachar. Then she conceived and bore a sixth boy, named Zebulun. Then she conceived and bore a daughter, named Dinah. Thus she had seven from Jacob. Then Rachel called upon God, exalted, asking Him to grant her a boy from Jacob. God heard her call and answered her prayer, and she conceived from the prophet of God Jacob, and bore him a great, noble, handsome, beautiful boy whom she named Joseph. All this while they were dwelling in the land of Harran, and he was tending his uncle's sheep after marrying the two daughters for six more years. So the length of his stay was twenty years. Jacob asked his uncle Laban to release him so he could go to his family. His uncle said to him: 'I have been blessed because of you. Ask me for whatever of my wealth you want.' He said: 'Give me every speckled lamb born from your sheep this year, and every spotted lamb with white and black, and every white-striped lamb, and every white, bald one from the goats.' He said: 'Yes.' His sons took out from their father's flock those goats with these traits, so that no lamb would be born with these traits, and they traveled with them a distance of three days away from their father's flock. They said: Jacob ﷺ took fresh white rods of almond and plane tree, and he peeled white stripes in them, and placed them in the watering troughs where the sheep came to drink, so that the sheep would see them and become startled, and their young would stir in their wombs, and the colors of their lambs would become like that. This is among unusual occurrences, and falls within the class of miracles. Thus Jacob ﷺ acquired many sheep, livestock, and slaves. His uncle's face and his sons' changed toward him, as if they were estranged from him. Jacob's return ﷺ to his father's land and people God, exalted, revealed to Jacob that he should return to his father's land and people, and promised to be with him. He presented that to his family, and they responded promptly to obey him. He set out with his family and wealth. Rachel stole her father's idols. When they had crossed and separated from their land, Laban and his people caught up with them. When Laban met Jacob, he reproached him for leaving without his permission and knowledge. Why did he not inform him, so that he could send them off with joy and flutes and drums, and so that he could bid farewell to his daughters and their children? And why did they take his idols with them? Jacob had no knowledge of his idols, and he denied that they had taken any idols. He entered the tents of his daughters and their slave women to search, but found nothing. Rachel had placed them in the camel's saddle, and she was sitting on it, and she did not rise. She excused herself by saying she was menstruating, so he could not get to them. Then they made a covenant on a hill there called Gilead, that he would not mistreat his daughters or marry other women besides them, and that neither Laban nor Jacob would cross this hill into the other's land. They prepared food, and the people ate with them. Each bade farewell to the other, and they parted, returning to their lands. When Jacob drew near the land of Seir, angels met him, giving him glad tidings of his arrival. Jacob sent messengers to his brother Esau, speaking gently and humbly to him. The messengers returned and told Jacob that Esau had set out toward him with four hundred men on foot. Jacob feared that, and called upon God, mighty and glorious, prayed to Him, entreated Him, and humbled himself before Him, reminding Him of His covenant and the promise He had made to him. He asked Him to restrain the evil of his brother Esau. He prepared a great gift for his brother: two hundred ewes, twenty he-goats, two hundred sheep, twenty rams, thirty milch camels, forty cows, ten bulls, twenty she-donkeys, and ten foals. He ordered his servants to drive each of these kinds separately, with a space between each herd and the next. When Esau met them and said to the first: 'To whom do you belong, and whose are these with you?' He should say: 'To your servant Jacob; he has sent them as a gift to my lord Esau.' And the next should say the same, and so the next, and the next, and each of them should say: 'And he is coming after us.' Jacob delayed with his two wives, his two slave women, and his eleven sons, after everyone, by two nights. He traveled during the two nights and hid by day. At dawn of the second night, an angel appeared to him in the form of a man. Jacob thought he was a man, and Jacob came to wrestle and struggle with him. Jacob prevailed over him, as it appeared, except that the angel struck his hip, and Jacob limped. When dawn broke, the angel said to him: 'What is your name?' He said: 'Jacob.' He said: 'You shall no longer be called Jacob, but Israel.' Jacob said to him: 'Who are you, and what is your name?' He departed from him, and Jacob knew that he was an angel. Jacob arose limping in his leg. Therefore the Children of Israel do not eat the sciatic nerve. Jacob lifted his eyes, and behold, his brother Esau was approaching with four hundred men on foot. He went ahead of his family. When he saw his brother Esau, he prostrated to him seven times. This was their greeting in that time, and it was prescribed for them, as the angels prostrated to Adam in greeting, and as Joseph's brothers and parents prostrated to him. When Esau saw him, he ran to him, embraced him, kissed him, and wept. Esau lifted his eyes and looked at the women and children, and said: 'Where did you get these?' He said: 'These are the ones God has granted your servant.' The two slave women and their children came near and prostrated to him. Leah and her children came near and prostrated to him. Rachel and her son Joseph came near last, and they prostrated to him. He offered him his gift and insisted, and he accepted it. Esau returned and went ahead of him, and Jacob followed him with his family and what he had of livestock, cattle, and slaves, heading toward the mountains of Seir. When he passed by Succoth, he built himself a house and made shelters for his livestock. Then he passed by Jerusalem, the village of Shechem, and camped before the village. He bought the field of the sons of Hamor, father of Shechem, for a hundred sheep. There he pitched his tent and built an altar, and named it El, God of Israel. God commanded him to build it so that He might reveal Himself to him there. It is the Holy House today, which Solomon son of David (peace be upon them) later renewed. It is the site of the rock which he had marked by placing oil on it before, as we mentioned first. The story of Dinah daughter of Jacob The People of the Book mentioned here the story of Dinah daughter of Jacob from Leah, and what happened to her with Shechem son of Hamor, who forced her and brought her into his house. Then he asked for her hand from her father and brothers. Her brothers said: 'We will not do it unless you all become circumcised, and then we will intermarry with you and you with us, for we do not intermarry with uncircumcised people.' They agreed to that, and they all became circumcised. On the third day, when their pain from circumcision was severe, the sons of Jacob fell upon them and killed them all, and killed Shechem and his father Hamor for the evil they had done to them, in addition to their disbelief and their worship of idols. For this reason the sons of Jacob killed them, and took their wealth as spoil. And God knows best. Then Rachel conceived and bore a boy, and he was Benjamin, but she suffered greatly in labor with him, and died after him. Jacob buried her in Ephrath, which is Bethlehem. Jacob placed a stone on her grave, and it is the stones known as Rachel's Tomb to this day. The sons of Jacob, the males, were twelve men: from Leah—Reuben, Simeon, Levi, Judah, Issachar, and Zebulun; from Rachel—Joseph and Benjamin; from Rachel's slave woman—Dan and Naphtali; and from Leah's slave woman—Gad and Asher, peace be upon them. Jacob came to his father Isaac and stayed with him in the village of Hebron, which is in the land of Canaan, where Abraham had dwelt.

162. Tarikh (al-Tabari) 162No grade recorded

     مَرِضَ إِسْحَاقُ وَمَاتَ بِالشَّامِ عَنْ مِائَةٍ وَثَمَانِينَ سَنَةً، وَدَفَنَهُ ابْنَاهُ الْعِيصُ وَيَعْقُوبُ مَعَ أَبِيهِ إِبْرَاهِيمَ الْخَلِيلِ فِي الْمَغَارَةِ الَّتِي اشْتَرَاهَا. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ بِذَلِكَ. قَالَ عُلَمَاءُ السِّيَرِ: عَاشَ إِسْحَاقُ مِائَةً وَسِتِّينَ سَنَةً، وَانْتَقَلَ الْمُلْكُ إِلَى وَلَدِ إِسْحَاقَ، فَمَلَكَ مِنْهُمْ مُلُوكٌ. وَكَانَ مِنْ زَمَنِ كِيُومِرْتَ إِلَى انْتِقَالِ الْمُلْكِ إِلَى وَلَدِ إِسْحَاقَ أَلْفُ سَنَةٍ وَتِسْعُمِائَةٍ وَاثْنَتَانِ وَعِشْرُونَ سَنَةً.

     ✧ Isaac fell ill and died in Syria at one hundred and eighty years, and his two sons Esau and Jacob buried him with his father Abraham the Friend in the cave that he had purchased. And Allah—glorified be He—knows best about that. The scholars of the biographies said: Isaac lived one hundred and sixty years, and sovereignty passed to the descendants of Isaac, and kings from among them ruled. From the time of Kiomerth to the transfer of sovereignty to the descendants of Isaac was one thousand nine hundred and twenty-two years.

163. Tarikh (al-Tabari) 163No grade recorded

     مُلَخَّصُ قِصَّةِ يُوسُفَ بْنِ يَعْقُوبَ عَلَيْهِمَا السَّلَامُ: هُوَ نَبِيُّ اللَّهِ ابْنُ الْأَكْرَمِينَ يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَلَيْهِمُ السَّلَامُ، وَقَدْ جَاءَتْ قِصَّتُهُ كَامِلَةً فِي سُورَةٍ بِاسْمِهِ عَلَيْهِ السَّلَامُ وَفِيهَا مِنَ الْعِبَرِ الْكَثِيرُ وَقَدْ وُلِدَ لِيَعْقُوبَ عَلَيْهِ السَّلَامُ مِنْ أُمِّهِ رَاحِيلَ فَدَفَعَهُ أَبُوهُ إِلَى أُخْتِهِ وَهِيَ عَمَّةُ يُوسُفَ عَلَيْهِ السَّلَامُ تَحْتَضِنُهُ ثُمَّ طَلَبَهُ مِنْهَا لِفَرَاغِ قَلْبِهِ لِفِرَاقِهِ فَأَبَتْ عَلَيْهِ، وَلَمَّا كَانَ فِي شَرِيعَتِهِمْ أَنَّ مَنْ سَرَقَ يُسَلَّمُ لِلْمَسْرُوقِ يَفْعَلُ فِيهِ مَا يَشَاءُ فَقَدْ كَادَتْ يُوسُفَ وَاتَّهَمَتْهُ بِسَرِقَةِ مِنْطَقَةِ إِسْحَاقَ لِيُسَلَّمَ لَهَا وَيَظَلَّ مَعَهَا وَهِيَ السَّرِقَةُ الَّتِي ذَكَرَهَا إِخْوَتُهُ فِي قَوْلِهِ تَعَالَى: إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ. وَلَمَّا مَاتَتْ عَمَّتُهُ رَجَعَ إِلَى أَبِيهِ عَلَيْهِمَا السَّلَامُ فَلَمَّا وَجَدَ إِخْوَتُهُ شِدَّةَ حُبِّ أَبِيهِ لَهُ، أَرَادُوا قَتْلَهُ ثُمَّ عَدَلُوا عَنْ ذَلِكَ بِأَنْ أَلْقَوْهُ فِي غَيَابَةِ الْجُبِّ لِيَلْتَقِطَهُ بَعْضُ الْمُسَافِرِينَ فِي الطَّرِيقِ عِنْدَ اسْتِقَائِهِمْ مِنَ الْبِئْرِ وَقَدْ كَانَ ذَلِكَ، وَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ كَذَبُوا عَلَيْهِ بِأَنَّ يُوسُفَ قَدْ أَكَلَهُ الذِّئْبُ عَنْ غَفْلَةِ مِنْهُمْ، وَقَدْ حَزِنَ عَلَيْهِ يَعْقُوبُ عَلَيْهِ السَّلَامُ حُزْنًا شَدِيدًا ذَهَبَ مَعَهُ بَصَرُهُ فَعَمِيَ. وَلَمَّا أُخِذَ يُوسُفُ عَلَيْهِ السَّلَامُ بِيعَ فِي مِصْرَ بِدَرَاهِمَ مَعْدُودَةٍ، وَقَالَ الَّذِي اشْتَرَاهُ لِامْرَأَتِهِ أَكْرِمِي مَثْوَاهُ عَسَى أَنْ يَنْفَعَنَا فَيَكْفِيَنَا بَعْضَ الْأَعْمَالِ أَوْ نَتَّخِذَهُ وَلَدًا، وَلَمَّا شَبَّ يُوسُفُ أَتَاهُ اللَّهُ الْعِلْمَ وَالْحِكْمَةَ قَبْلَ النُّبُوَّةِ وَكَانَ قَدْ رُزِقَ الْجِمَالَ وَالْعَقْلَ فَأُشْرِبَتِ امْرَأَةُ الْعَزِيزِ حُبَّهُ وَرَاوَدَتْهُ عَنْ نَفْسِهِ فَأَبَى عَلَيْهَا وَلَمَّا اشْتُهِرَ مَا كَانَ مِنْ أَمْرِهَا فِي مُرَاوَدَتِهِ وَتَأَبِّيهِ عَلَيْهَا، وَتَحَدَّثَتْ بِذَلِكَ النِّسَاءُ وَرَأَيْنَ مِنْهُ مَا لَا صَبْرَ لَهُنَّ عَلَيْهِ وَأَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ، فَقَدْ رَأَوْا أَنْ يَحْبِسُوهُ، وَقَدْ كَانَ، وَدَخَلَ السِّجْنَ وَدَخَلَ مَعَهُ فَتَيَانِ، أَحَدُهُمَا صَاحِبُ طَعَامِ فِرْعَوْنَ مِصْرَ، وَالثَّانِي صَاحِبُ شَرَابِهِ، وَقَدْ قَصَّا عَلَى يُوسُفَ عَلَيْهِ السَّلَامُ كُلٌّ مِنْهُمَا رُؤْيَا وَقَدْ فَسَّرَهَا لَهُمَا أَمَّا أَحَدُهُمَا فَكَانَ مُوجَبُ تَفْسِيرِ رُؤْيَتِهِ أَنَّهُ يَسْقِي الْفِرْعَوْنَ وَيَنْجُو مِنَ السِّجْنِ وَأَمَّا الْآخَرُ فَسَيُصْلَبُ، وَقَدْ قَالَ يُوسُفُ عَلَيْهِ السَّلَامُ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِنْهُمَا اذْكُرْنِي عِنْدَ رَبِّكَ يَعْنِي سَيِّدَهُ عَسَى أَنْ يَخْرُجَ فَأَنْسَاهُ الشَّيْطَانُ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ حَتَّى كَانَ مَا كَانَ مِنْ رُؤْيَا فِرْعَوْنَ مِصْرَ الَّتِي أَفْزَعَتْهُ وَسَأَلَ عُلَمَاءَ مَمْلَكَتِهِ فَلَمْ يَقْدِرُوا عَلَى تَفْسِيرِهَا وَقَالُوا أَضْغَاثُ أَحْلَامٍ وَهُنَا تَذَكَّرَ الْفَتَى السَّاقِي الَّذِي نَجَا وَذَهَبَ إِلَى يُوسُفَ عَلَيْهِ السَّلَامُ وَقَصَّ عَلَيْهِ رُؤْيَا الْمَلِكِ فَفَسَّرَهَا لَهُ أَحْسَنَ مَا يَكُونُ مِنْ تَفْسِيرٍ وَهُنَا قَالَ الْمَلِكُ ائْتُونِي بِهِ إِلَّا أَنَّ يُوسُفَ أَبَى أَنْ يَخْرُجَ حَتَّى تُعْلَمَ بَرَاءَتُهُ أَمَامَ الْخَلْقِ فَطَلَبَ أَنْ يَسْأَلَ الْمَلِكُ أَوَّلًا عَنْ شَأْنِ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ، فَلَمَّا سُئِلْنَّ قُلْنَ حَاشَا لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ وَهُنَا ظَهَرَ الْحَقُّ وَبَانَ وَاعْتَرَفَتِ امْرَأَةُ الْعَزِيزِ بِأَنَّهَا هِيَ الَّتِي رَاوَدَتْهُ عَنْ نَفْسِهِ وَقَدِ اسْتَعْصَمَ مِنْهَا. فَعِنْدَئِذٍ خَرَجَ يُوسُفُ مِنَ السَّجْنِ مُعَزَّزًا مُكَرَّمًا مُمَكَّنًا، فَقَالَ لِلْمَلِكِ اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ، وَكَانَ مَا أَرَادَ عَلَيْهِ السَّلَامُ، وَقِيلَ: إِنَّ اللَّهَ جَمَعَ بَيْنَهُ وَبَيْنَ امْرَأَةِ الْعَزِيزِ فِي الْحَلَالِ بَعْدَمَا رَدَّهَا اللَّهُ تَعَالَى بِفَضْلِ دُعَائِهِ شَابَّةً، وَتَمُرُّ السُّنُونَ وَيَأْتِي إِلَيْهِ إِخْوَتُهُ يَطْلُبُونَ الْمِيرَةَ وَقَدْ عَرَفَهُمْ وَهُمْ لَمْ يَتَعَرَّفُوا عَلَيْهِ ثُمَّ يَكِيدُ لَهُمْ عَلَيْهِ السَّلَامُ لِيَأْخُذَ أَخَاهُ مَعَهُ، وَضَمَّ أَخَاهُ بِالْحِيلَةِ الَّتِي جَاءَ ذِكْرُهَا مُفَصَّلًا فِي كِتَابِ اللَّهِ ثُمَّ مَا فَتِئَ أَنْ وَاجَهَهُ إِخْوَتُهُ بِمَا كَانَ مِنْهُمْ مِنْ فِعْلِهِمْ بِيُوسُفَ وَأَخِيهِ وَهُمْ جَاهِلُونَ وَهُنَا تَنَبَّهُوا إِلَيْهِ وَتَعَرَّفُوا عَلَيْهِ وَاجْتَمَعَ الشَّمْلُ وَظَهَرَ مَعْدِنُ النُّبُوَّةِ السَّمْحِ فَعَفَا وَلَمْ يُعَاتِبْ وَضَمَّ إِلَيْهِ إِخْوَتَهُ وَأَبِيهِ وَأُمَّهُ، وَرَدَّ اللَّهُ عَلَى أَبِيهِ بَصَرَهُ، وَخَرُّوا جَمِيعًا لَهُ سُجَّدًا وَقَدْ كَانَ هَذَا جَائِزًا فِي شَرِيعَتِهِمْ وَصَارَ تَأْوِيلُ رُؤْيَاهُ صِدْقًا.

     ✧ Summary of the story of Joseph son of Jacob (peace be upon them both): He is the Prophet of Allah, son of the most noble, Joseph b. Jacob b. Isaac b. Abraham (peace be upon them). His story came complete in a surah named after him ﷺ, and in it are many lessons. He was born to Jacob ﷺ from his mother Rachel, and his father handed him to his sister, who is the paternal aunt of Joseph ﷺ, to take care of him, then he asked her to return him because his heart was empty due to separation from him, but she refused. Since it was in their law that whoever stole would be handed over to the one stolen from to do with him as he wished, she almost took Joseph from him and accused him of stealing the belt of Isaac so that he would be delivered to her and remain with her. This is the theft which his brothers mentioned in the words of the Most High: "If he steals, a brother of his stole before" (Qur'an 12:77). When his paternal aunt died, he returned to his father (peace be upon them both). When his brothers found the intensity of their father's love for him, they wanted to kill him, then they turned away from that by casting him into the depths of the well so that some travelers on the road might pick him up when drawing water from it, and that is what happened. When they returned to their father, they lied to him, saying that a wolf had eaten Joseph while they were heedless. Jacob ﷺ grieved for him with a severe grief that took away his sight and he became blind. When Joseph ﷺ was taken, he was sold in Egypt for a few dirhams, and the one who bought him said to his wife, "Make his stay honorable; perhaps he will benefit us or we may adopt him as a son." When Joseph grew up, Allah gave him knowledge and wisdom before prophethood, and he had been granted beauty and intellect. The wife of the ʿAzīz became filled with love for him and sought to seduce him from himself, but he refused her. When the matter of her seeking to seduce him and his refusal became known, and the women talked about that and saw from him what they could not bear, they deemed him great and cut their hands. They saw fit to imprison him, and that is what happened. He entered prison, and with him entered two young men: one of them the baker of the Pharaoh of Egypt, and the second his cupbearer. Each of them related to Joseph ﷺ a dream, and he interpreted it for them. As for one of them, the consequence of the interpretation of his dream was that he would give the Pharaoh drink and be saved from prison; as for the other, he would be crucified. Joseph ﷺ said to the one he thought would be saved of the two, "Mention me in the presence of your master," meaning his lord, hoping that he might get out, but Satan made him forget, so he remained in prison for some years until what happened with the dream of the Pharaoh of Egypt, which terrified him. He asked the scholars of his kingdom, but they could not interpret it and said, "Jumbled dreams." Then the cupbearer youth who had been saved remembered and went to Joseph ﷺ and related to him the king's dream, and he interpreted it for him in the best possible interpretation. Then the king said, "Bring him to me," but Joseph refused to come out until his innocence was known before the people. He asked that the king first ask about the affair of the women who cut their hands. When they were asked, they said, "Allah forbid! We know no evil against him." Then the truth appeared and became clear, and the wife of the ʿAzīz confessed that she was the one who sought to seduce him from himself and that he had sought to remain chaste from her. At that point Joseph came out of prison honored, esteemed, and empowered. He said to the king, "Set me over the storehouses of the land." And what he wanted ﷺ came to pass. It is said that Allah joined him and the wife of the ʿAzīz in lawful marriage after Allah Most High restored her, by the bounty of his supplication, as a young woman. Years passed, and his brothers came to him seeking provisions. He recognized them, but they did not recognize him. Then he devised a plan against them ﷺ to take his brother with him, and he kept his brother with him by the stratagem whose mention came in detail in the Book of Allah. Then, he did not cease until his brothers confronted him with what they had done to Joseph and his brother while they were unaware. Then they became aware of him and recognized him, the family reunited, and the noble nature of prophethood appeared: he forgave and did not reproach, and gathered his brothers, father, and mother to himself. Allah restored sight to his father, and they all fell down before him prostrating. This was permissible in their law, and the interpretation of his dream came true.

164. Tarikh (al-Tabari) 164No grade recorded

     وَمِنَ الْحَوَادِثِ فِي زَمَانِ يَعْقُوبَ مَا جَرَى لِيُوسُفَ عَلَيْهِمَا السَّلَامُ   فَإِنَّ أُمَّهُ رَاحِيلَ لَمَّا وَلَدَتْهُ دَفَعَهُ يَعْقُوبُ إِلَى أُخْتِهِ تَحْضُنُهُ. قَالَ مُجَاهِدٌ: أَوَّلُ مَا دَخَلَ عَلَى يُوسُفَ مِنَ الْبَلَاءِ فِيمَا بَلَغَنَا أَنَّ عَمَّتَهُ ابْنَةَ إِسْحَاقَ، وَكَانَتْ أَكْبَرَ وَلَدِ إِسْحَاقَ، وَكَانَتْ إِلَيْهَا مِنْطَقَةُ إِسْحَاقَ وَكَانُوا يَتَوَارَثُونَهَا بِالْكِبَرِ، وَكَانَ مِنْ أَخْتَانِهَا مِمَّنْ وَلِيَهَا، كَانَ لَهُ سَلَمًا لَا يُنَازَعُ فِيهِ، يَصْنَعُ فِيهِ مَا شَاءَ، فَلَمَّا حَضَنَتْ يُوسُفَ أَحَبَّتْهُ حُبًّا شَدِيدًا وكَانَ يُوسُفُ قَدْ قُسِمَ لَهُ وَلِأُمِّهِ شَطْرُ الْحُسْنِ، وَأَحَبَّهُ يَعْقُوبُ أَيْضًا حُبًّا شَدِيدًا، فَقَالَ لِأُخْتِهِ: يَا أُخَيَّةُ، سَلِّمِي إِلَيَّ يُوسُفَ فَوَاللَّهِ مَا أَقْدِرُ أَنْ يَغِيبَ عَنِّي سَاعَةً. فَقَالَتْ: وَاللَّهِ مَا أَنَا بِتَارِكَتِهِ سَاعَةً. فَأَصَرَّ يَعْقُوبُ عَلَى أَخْذِهِ مِنْهَا، فَقَالَتْ: اتْرُكْهُ عِنْدِي أَيَّامًا لَعَلَّ ذَلِكَ يُسَلِّينِي فَلَمَّا خَرَجَ مِنْ عِنْدِهَا يَعْقُوبُ عَمَدَتْ إِلَى مِنْطَقَةِ إِسْحَاقَ، فَشَدَّتْهَا عَلَى يُوسُفَ مِنْ تَحْتِ ثِيَابِهِ، ثُمَّ قَالَتْ: قَدْ فَقَدْتُ مِنْطَقَةَ إِسْحَاقَ فَانْظُرُوا مَنْ أَخَذَهَا، فَوُجِدَتْ مَعَ يُوسُفَ، فَقَالَتْ: إِنَّهُ يُسَلَّمُ لِي أَصْنَعُ بِهِ مَا شِئْتُ، فَقَالَ يَعْقُوبُ: أَنْتِ وَذَاكَ، فَأَمْسَكَتْهُ فَلَمْ يَقْدِرْ عَلَيْهِ يَعْقُوبُ حَتَّى مَاتَتْ، وَبِذَلِكَ عَيَّرَهُ إِخْوَتُهُ فِي قَوْلِهِمْ: إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ [12: 77]. وَقِيلَ فِي سَرِقَتِهِ غَيْرُ هَذَا

     ✧ Among the events in the time of Jacob: What happened to Joseph, upon them be peace. His mother Rachel, when she bore him, Jacob handed him to his sister to nurse him. Mujāhid said: The first affliction that befell Joseph, according to what has reached us, was that his paternal aunt, daughter of Isaac—she was the eldest of Isaac’s children, and to her belonged the girdle of Isaac, which they inherited by seniority; and whoever among her brothers-in-law held it had authority that was not contested, doing with it whatever he wished—when she nursed Joseph, she loved him intensely. Joseph and his mother had been granted half of all beauty, and Jacob also loved him intensely. He said to his sister: “O sister, hand Joseph over to me, for by God I cannot bear him to be out of my sight for an hour.” She said: “By God, I will not leave him for an hour.” Jacob insisted on taking him from her, so she said: “Leave him with me for some days; perhaps that will console me.” When Jacob went out from her, she took the girdle of Isaac and fastened it on Joseph beneath his clothes, then said: “I have lost the girdle of Isaac; see who took it.” It was found with Joseph, so she said: “He is to be given over to me, and I may do with him whatever I wish.” Jacob said: “You and that matter.” She kept him, and Jacob could not take him from her until she died. For that his brothers reproached him in their saying: “If he steals, a brother of his stole before” [12:77]. Other things are also said about his theft.

165. Tarikh (al-Tabari) 165No grade recorded

     قَالَ عُلَمَاءُ السِّيَرِ: لَمَّا رَأَى إِخْوَةُ يُوسُفَ شِدَّةَ مَحَبَّةِ يَعْقُوبَ لَهُ، وَإِقْبَالَهُ عَلَيْهِ حَسَدُوهُ وَعَظُمَ عِنْدَهُمْ. ثُمَّ إِنَّ يُوسُفَ رَأَى فِي مَنَامِهِ كَأَنَّ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ تَسْجُدُ لَهُ، فَقَصَّهَا عَلَى أَبِيهِ، وَكَانَ عُمُرُهُ حِينَئِذٍ اثْنَتَيْ عَشْرَةَ سَنَةً. فَقَالَ لَهُ أَبُوهُ: يَابُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ. ثُمَّ عَبَرَ لَهُ رُؤْيَاهُ. فَقَالَ وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ. وَسَمِعَتِ امْرَأَةُ يَعْقُوبَ مَا قَالَ يُوسُفُ لِأَبِيهِ فَقَالَ لَهَا يَعْقُوبُ: اكْتُمِي مَا قَالَ يُوسُفُ وَلَا تُخْبِرِي أَوْلَادَكِ. قَالَتْ: نَعَمْ. فَلَمَّا أَقْبَلَ أَوْلَادُ يَعْقُوبَ مِنَ الرَّعْيِ أَخْبَرَتْهُمْ بِالرُّؤْيَا، فَازْدَادُوا حَسَدًا وَكَرَاهَةً لَهُ، وَقَالُوا: مَا عَنَى بِالشَّمْسِ غَيْرَ أَبِينَا، وَلَا بِالْقَمَرِ غَيْرَكِ، وَلَا بِالْكَوَاكِبِ غَيْرَنَا، إِنَّ ابْنَ رَاحِيلَ يُرِيدُ أَنْ يَتَمَلَّكَ عَلَيْنَا وَيَقُولَ أَنَا سَيِّدُكُمْ. وَتَآمَرُوا بَيْنَهُمْ أَنْ يُفَرِّقُوا بَيْنَهُ وَبَيْنَ أَبِيهِ، وَقَالُوا: لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ فِي خَطَإٍ بَيِّنٍ فِي إِيثَارِهِمَا عَلَيْنَا اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ أَيْ تَائِبِينَ. فَقَالَ قَائِلٌ مِنْهُمْ، وَهُوَ يَهُودَا، وَكَانَ أَفْضَلَهُمْ وَأَعْقَلَهُمْ: لَا تَقْتُلُوا يُوسُفَ فَإِنَّ الْقَتْلَ عَظِيمٌ، ( وَأَلْقُوهُ فِي غَيَابَةِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ )، وَأَخَذَ عَلَيْهِمُ الْعُهُودَ أَنَّهُمْ لَا يَقْتُلُونَهُ، فَأَجْمَعُوا عِنْدَ ذَلِكَ أَنْ يَدْخُلُوا عَلَى يَعْقُوبَ وَيُكَلِّمُوهُ فِي إِرْسَالِ يُوسُفَ مَعَهُمْ إِلَى الْبَرِّيَّةِ، وَأَقْبَلُوا إِلَيْهِ وَوَقَفُوا بَيْنَ يَدَيْهِ، وَكَذَلِكَ كَانُوا يَفْعَلُونَ إِذَا أَرَادُوا مِنْهُ حَاجَةً، فَلَمَّا رَآهُمْ قَالَ: مَا حَاجَتُكُمْ ؟ قَالُوا يَاأَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَى يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ نَحْفَظُهُ حَتَّى نَرُدَّهُ أَرْسِلْهُ مَعَنَا إِلَى الصَّحْرَاءِ غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ. فَقَالَ لَهُمْ يَعْقُوبُ: إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ لَا تَشْعُرُونَ، وَإِنَّمَا قَالَ لَهُمْ ذَلِكَ لِأَنَّهُ كَانَ رَأَى فِي مَنَامِهِ كَأَنَّ يُوسُفَ عَلَى رَأْسِ جَبَلٍ وَكَأَنَّ عَشَرَةً مِنَ الذِّئَابِ قَدْ شَدُّوا عَلَيْهِ لِيَقْتُلُوهُ، وَإِذَا ذِئْبٌ مِنْهَا يَحْمِي عَنْهُ، وَكَأَنَّ الْأَرْضَ انْشَقَّتْ فَذَهَبَ فِيهَا فَلَمْ يَخْرُجْ مِنْهَا إِلَّا بَعْدَ ثَلَاثَةِ أَيَّامٍ، فَلِذَلِكَ خَافَ عَلَيْهِ الذِّئْبَ. فَقَالَ لَهُ بَنُوهُ: لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ. فَاطْمَأَنَّ إِلَيْهِمْ، فَقَالَ يُوسُفُ: يَا أَبَتِ أَرْسِلْنِي مَعَهُمْ، قَالَ: أَوَ تُحِبُّ ذَلِكَ ؟ قَالَ: نَعَمْ. فَأَذِنَ لَهُ، فَلَبِسَ ثِيَابَهُ وَخَرَجَ مَعَهُمْ وَهُمْ يُكْرِمُونَهُ، فَلَمَّا خَرَجُوا بِهِ إِلَى الْبَرِّيَّةِ أَظْهَرُوا لَهُ الْعَدَاوَةَ، وَجَعَلَ هَذَا يَضْرِبُهُ فَيَسْتَغِيثُ بِالْآخَرِ فَيَضْرِبُهُ، فَجَعَلَ يَصِيحُ: يَا أَبَتَاهُ، يَا يَعْقُوبُ لَوْ تَعْلَمُ مَا يُصْنَعُ بِابْنِكِ، فَأَلْقَوْهُ فِي الْجُبِّ، فَجَعَلُوا يُدَلُّونَهُ فَيَتَعَلَّقُ بِشَفِيرِ الْبِئْرِ، فَرَبَطُوا يَدَيْهِ وَنَزَعُوا قَمِيصَهُ، فَقَالَ: يَا إِخْوَتَاهُ رُدُّوا عَلَيَّ قَمِيصِي أَتَوَارَى بِهِ فِي الْجُبِّ، فَقَالُوا: ادْعُ الشَّمْسَ وَالْقَمَرَ وَالْكَوَاكِبَ [تُؤْنِسْكَ]. فَأَلْقَوْهُ فِي الْمَاءِ، فَآوَى إِلَى الصَّخْرَةِ فِي الْجُبِّ، ثُمَّ أَرَادُوا أَنْ يَرْضَخُوهُ بِصَخْرَةٍ، فَمَنَعَهُمْ يَهُوذَا، وَقَالَ: قَدْ أَعْطَيْتُمُونِي مَوْثِقًا أَنْ لَا تَقْتُلُوهُ، وَكَانَ يَهُوذَا يَأْتِيهِ بِالطَّعَامِ ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ: لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لَا يَشْعُرُونَ بِالْوَحْيِ، وَقِيلَ لَا يَشْعُرُونَ أَنَّهُ يُوسُفُ. وَالْجُبُّ بِأَرْضِ بَيْتِ الْمَقْدِسِ مَعْرُوفٌ. ثُمَّ عَادُوا إِلَى أَبِيهِمْ عِشَاءً يَبْكُونَ فَقَالُوا: يَاأَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ. فَقَالَ لَهُمْ أَبُوهُمْ: بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ. ثُمَّ قَالَ لَهُمْ: أَرُونِي قَمِيصَهُ. فَأَرَوْهُ. فَقَالَ: تَاللَّهِ مَا رَأَيْتُ ذِئْبًا أَحْلَمَ مِنْ هَذَا ! أَكَلَ ابْنِي وَلَمْ يَشُقَّ قَمِيصَهُ ! ثُمَّ صَاحَ وَخَرَّ مَغْشِيًّا عَلَيْهِ سَاعَةً، فَلَمَّا أَفَاقَ بَكَى بُكَاءً طَوِيلًا فَأَخَذَ الْقَمِيصَ يُقَبِّلُهُ وَيَشُمُّهُ.

     ✧ The scholars of the prophetic biography said: When the brothers of Joseph saw Jacob’s intense love for him and his favor toward him, they envied him and it became grave in their eyes. Then Joseph saw in his sleep as if eleven stars and the sun and the moon were prostrating to him, and he related it to his father, and his age at that time was twelve years. His father said to him: “O my son, do not relate your vision to your brothers, lest they plot a plot against you; indeed Satan is to man a clear enemy.” Then he interpreted his vision for him. He said: “And thus your Lord will choose you and teach you the interpretation of narratives.” Jacob’s wife heard what Joseph said to his father, so Jacob said to her: “Conceal what Joseph said and do not inform your sons.” She said: “Yes.” When Jacob’s sons returned from tending the flocks, she informed them of the vision, so they increased in envy and dislike for him, and they said: “By the sun he means none other than our father, and by the moon none other than you, and by the stars none other than us. The son of Rachel wants to rule over us and say, ‘I am your master.’” They conspired among themselves to separate him from his father, and they said: “Joseph and his brother are dearer to our father than we, while we are a strong group; indeed our father is in clear error,” in manifest mistake in preferring them over us. “Kill Joseph or cast him out to some land; your father’s face will be free for you, and you will be after him a righteous people,” meaning repentant. One of them said, and he was Judah, who was the best of them and the most intelligent: “Do not kill Joseph, for killing is grave, ‘and cast him into the bottom of the well; some caravan will pick him up,’” and he took oaths from them that they would not kill him. At that they agreed to go in to Jacob and speak to him about sending Joseph with them to the wilderness. They approached him and stood before him, and thus they used to do when they wanted something from him. When he saw them, he said: “What is your need?” They said: “O our father, why do you not trust us with Joseph, while indeed we are sincere to him? We will guard him until we return him. Send him with us tomorrow to the desert to graze and play, and indeed we will be his guardians.” Jacob said to them: “Indeed it grieves me that you should take him away, and I fear that a wolf may eat him while you are heedless of him,” unaware. He said that to them only because he had seen in his sleep as if Joseph was on the top of a mountain and as if ten wolves had attacked him to kill him, and one wolf among them was protecting him, and as if the earth split open and he went into it and did not come out of it until after three days. For that reason he feared the wolf for him. His sons said to him: “If the wolf should eat him while we are a strong group, then indeed we would be losers.” So he trusted them. Joseph said: “O my father, send me with them.” He said: “Do you love that?” He said: “Yes.” So he permitted him. He put on his clothes and went out with them while they honored him. When they took him out to the wilderness, they showed him enmity, and one of them began beating him, so he would cry for help to another and that one would beat him. He began crying out: “O my father, O Jacob, if only you knew what is being done to your son.” They cast him into the well, and they began lowering him down, and he would cling to the edge of the well, so they bound his hands and stripped off his shirt. He said: “O my brothers, return my shirt to me so that I may cover myself with it in the well.” They said: “Call upon the sun and the moon and the stars to comfort you.” They cast him into the water, and he took refuge at the rock in the well. Then they wanted to crush him with a rock, but Judah prevented them and said: “You have given me a covenant that you will not kill him.” Judah used to bring him food. Then God revealed to him: “You will surely inform them of this affair of theirs while they do not perceive,” by revelation; and it was said: they do not perceive that he is Joseph. The well is in the land of Jerusalem and is well known. Then they returned to their father in the evening weeping and said: “O our father, indeed we went racing and left Joseph with our belongings, and the wolf ate him.” Their father said to them: “Rather your souls have enticed you to something, so patience is beautiful.” Then he said to them: “Show me his shirt.” They showed it to him. He said: “By God, I have never seen a wolf more forbearing than this one! He ate my son and did not tear his shirt!” Then he cried out and fell down in a swoon for an hour. When he recovered, he wept for a long time, and he took the shirt and began kissing it and smelling it.

166. Tarikh (al-Tabari) 166No grade recorded

     وَأَقَامَ يُوسُفُ فِي الْجُبِّ ثَلَاثَةَ أَيَّامٍ، وَأَرْسَلَ اللَّهُ مَلَكًا فَحَلَّ كِتَافَهُ، ثُمَّ جَاءَتْ سَيَّارَةٌ فَأَرْسَلُوا وَارِدَهُمْ، وَهُوَ الَّذِي يَتَقَدَّمُ إِلَى الْمَاءِ، فَأَدْلَى دَلْوَهُ إِلَى الْبِئْرِ، فَتَعَلَّقَ بِهِ يُوسُفُ فَأَخْرَجَهُ مِنَ الْجُبِّ، فَقَالَ: يَا بُشْرَى هَذَا غُلامٌ [12: 19]. فَقَالَ إِخْوَتُهُ: هَذَا غُلَامٌ آبِقٌ مِنَّا. وَاشْتَرَوْهُ مِنْهُمْ بِعِشْرِينَ دِرْهَمًا، ثُمَّ بَاعُوهُ بِمِصْرَ، فَاشْتَرَاهُ قِطْفِيرُ، وَكَانَ عَلَى خَزَائِنِ مِصْرَ، وَفِرْعَوْنُ مِصْرَ يَوْمَئِذٍ الرَّيَّانُ بْنُ الْوَلِيدِ مِنْ أَوْلَادِ سَامِ بْنِ نُوحٍ. وَيُقَالُ: إِنَّ هَذَا الْمَلِكَ لَمْ يَمُتْ حَتَّى آمَنَ بِيُوسُفَ، ثُمَّ مَاتَ وَيُوسُفُ حَيٌّ، ثُمَّ مَلَكَ بَعْدَهُ قَابُوسُ بْنُ مُصْعَبٍ، فَدَعَاهُ يُوسُفُ إِلَى الْإِسْلَامِ فَأَبَى.

     ✧ Joseph remained in the well for three days, and God sent an angel who loosened his bonds. Then a caravan came and they sent their water-drawer, who is the one who goes ahead to the water. He let down his bucket into the well, and Joseph clung to it, so he brought him out of the well. He said: "Good news! This is a boy" [12:19]. His brothers said: "This is a runaway slave of ours." They bought him from them for twenty dirhams. Then they sold him in Egypt, and Qiṭfīr bought him; he was in charge of the treasuries of Egypt. The Pharaoh of Egypt at that time was al-Rayyān b. al-Walīd, one of the descendants of Shem son of Noah. It is said that this king did not die until he believed in Joseph, then he died while Joseph was still alive. Then Qābūs b. Muṣʿab ruled after him, and Joseph called him to Islam, but he refused.

167. Tarikh (al-Tabari) 167No grade recorded

     فَلَمَّا اشْتَرَى يُوسُفَ وَأَتَى بِهِ إِلَى مَنْزِلِهِ قَالَ لِامْرَأَتِهِ، وَاسْمُهَا رَاعِيلُ أَكْرِمِي مَثْوَاهُ عَسَى أَنْ يَنْفَعَنَا [ فَيَكْفِيَنَا ] إِذَا [ هُوَ بَلَغَ وَ ] فَهِمَ الْأُمُورَ بَعْضَ مَا نَحْنُ بِسَبِيلِهِ أَوْ نَتَّخِذَهُ وَلَدًا، وَكَانَ لَا يَأْتِي النِّسَاءَ، وَكَانَتِ امْرَأَتُهُ حَسْنَاءَ نَاعِمَةً فِي مُلْكٍ وَدُنْيَا. فَلَمَّا خَلَا مِنْ عُمُرِ يُوسُفَ ثَلَاثٌ وَثَلَاثُونَ سَنَةً آتَاهُ اللَّهُ الْعِلْمَ وَالْحِكْمَةَ قَبْلَ النُّبُوَّةِ، وَرَاوَدَتْهُ رَاعِيلُ عَنْ نَفْسِهِ وَأَغْلَقَتِ الْأَبْوَابَ عَلَيْهِ وَعَلَيْهَا وَدَعَتْهُ إِلَى نَفْسِهَا وَقَالَتْ: هَيْتَ لَكَ [12: 23]، أَيْ: تَهَيَّأْتُ لَكَ، قَالَ: مَعَاذَ اللَّهِ [12: 23]. فَأَمَّا قَوْلُهُ: وَهَمَّ بِهَا [12: 24]، فَإِنَّهُ حَدِيثُ الطَّبْعِ وَتَمَنِّيهِ نَيْلَ الشَّهْوَةِ لَوْ كَانَتْ مُبَاحَةً فَإِنَّ الْإِنْسَانَ إِذَا صَامَ اشْتَهَى شُرْبَ الْمَاءِ، غَيْرَ أَنَّ الصَّوْمَ مَانِعٌ، فَرَأَى الْبُرْهَانَ وَهُوَ عِلْمُهُ بِأَنَّ اللَّهَ تَعَالَى حَرَّمَ الزِّنَا، وَلَا يُلْتَفَتُ إِلَى مَا يُرْوَى فِي التَّوَارِيخِ وَالتَّفَاسِيرِ مِنْ أَنَّهُ رَأَى يَعْقُوبَ عَاضًّا عَلَى يَدِهِ فَإِنَّ مَرْتَبَةَ يُوسُفَ كَانَتْ أَعْلَى مِنْ هَذَا. وَالشَّاهِدُ الَّذِي [شَهِدَ] كَانَ طِفْلًا صَغِيرًا تَكَلَّمَ هَكَذَا قَالَ عُلَمَاءُ السِّيَرِ وَجَعَلَتْ تَذْكُرُ مَحَاسِنَهُ وَتُشَوِّقُهُ إِلَى نَفْسِهَا، فَقَالَتْ لَهُ: يَا يُوسُفُ مَا أَحْسَنَ شَعْرَكَ ! قَالَ: هُوَ أَوَّلُ مَا يَنْتَثِرُ مِنْ جَسَدِي. قَالَتْ: يَا يُوسُفُ مَا أَحْسَنَ عَيْنَيْكَ ! قَالَ: هُمَا أَوَّلُ مَا يَسِيلُ مِنْ جَسَدِي. قَالَتْ: مَا أَحْسَنَ وَجْهَكَ ! قَالَ: هُوَ لِلتُّرَابِ. فَقَامَ حِينَ رَأَى بُرْهَانَ رَبِّهِ هَارِبًا يُرِيدُ الْبَابَ، فَأَدْرَكَتْهُ قَبْلَ خُرُوجِهِ مِنَ الْبَابِ فَجَذَبَتْ قَمِيصَهُ مِنْ قِبَلِ ظَهْرِهِ فَقَدَّتْهُ، وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ - وَابْنَ عَمِّهَا مَعَهُ، فَقَالَتْ لَهُ - مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلَّا أَنْ يُسْجَنَ. قَالَ يُوسُفُ: بَلْ هِيَ رَاوَدَتْنِي عَنْ نَفْسِي فَهَرَبْتُ مِنْهَا فَأَدْرَكَتْنِي فَقَدَّتْ قَمِيصِي. قَالَ لَهَا ابْنُ عَمِّهَا: تِبْيَانُ هَذَا فِي الْقَمِيصِ فَإِنْ كَانَ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ، وَإِنْ كَانَ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ، فَأُتِيَ بِالْقَمِيصِ فَوَجَدَهُ قُدَّ مِنْ دُبُرٍ فَقَالَ: إِنَّهُ مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ. وَقِيلَ: كَانَ الشَّاهِدُ صَبِيًّا فِي الْمَهْدِ. قَالَ ابْنُ عَبَّاسٍ: تَكَلَّمَ أَرْبَعَةٌ فِي الْمَهْدِ وَهُمْ صِغَارٌ  ، ابْنُ مَاشِطَةِ امْرَأَةِ فِرْعَوْنَ، وَشَاهِدُ يُوسُفَ، وَصَاحِبُ جُرَيْجٍ، وَعِيسَى ابْنُ مَرْيَمَ. وَقَالَ زَوْجُهَا لِيُوسُفَ: أَعْرِضْ عَنْ هَذَا أَيْ ذِكْرِ مَا كَانَ مِنْهَا فَلَا تَذْكُرْهُ لِأَحَدٍ، ثُمَّ قَالَ لِزَوْجَتِهِ. اسْتَغْفِرِي لِذَنْبِكِ إِنَّكِ كُنْتِ مِنَ الْخَاطِئِينَ

     ✧ When he purchased Joseph and brought him to his dwelling, he said to his wife—whose name was Rāʿīl—“Honor his lodging; perhaps he may benefit us [and suffice us] once [he comes of age and] understands matters, some of what we are engaged in, or we may adopt him as a son.” He did not approach women, and his wife was beautiful and delicate, living in royalty and worldly comfort. When Joseph’s age had reached thirty-three years, God granted him knowledge and wisdom before prophethood. Rāʿīl sought to seduce him from himself, locked the doors upon him and herself, invited him to herself, and said: “Come to you!” (12:23), meaning: “I have prepared myself for you.” He said: “God forbid!” (12:23). As for His saying: “And he desired her” (12:24), it is the prompting of nature and his wishing to attain desire had it been lawful; for when a person fasts, he craves drinking water, yet the fast prevents him. He saw the proof, which was his knowledge that God Most High had forbidden fornication. No attention is to be paid to what is related in histories and commentaries: that he saw Jacob biting his hand; for Joseph’s station was higher than that. The witness who [bore witness] was a small child who spoke—thus said the scholars of biography. She began mentioning his good qualities and enticing him to herself, saying to him: “O Joseph, how beautiful is your hair!” He said: “It is the first thing to fall from my body.” She said: “O Joseph, how beautiful are your eyes!” He said: “They are the first thing to flow from my body.” She said: “How beautiful is your face!” He said: “It is for the dust.” When he saw the proof of his Lord, he rose fleeing toward the door, but she caught him before he exited the door and pulled his shirt from behind, tearing it. They found her master at the door—with her cousin beside him. She said to him: “What is the recompense of one who intended evil toward your family but that he be imprisoned?” Joseph said: “Rather, she sought to seduce me from myself, so I fled from her, and she caught me and tore my shirt.” Her cousin said to her: “The explanation of this lies in the shirt: if it is torn from the front, she has spoken truth; if it is torn from the back, she has lied.” The shirt was brought and found torn from the back, so he said: “Indeed, it is of your cunning; surely your cunning is great.” It is said: the witness was an infant in the cradle. Ibn ʿAbbās said: “Four spoke in the cradle while they were small: the son of the hairdresser of Pharaoh’s wife, the witness of Joseph, the companion of Jurayj, and Jesus son of Mary.” Her husband said to Joseph: “Turn away from this,” meaning from mentioning what occurred from her, and do not mention it to anyone. Then he said to his wife: “Ask forgiveness for your sin; indeed, you were among the sinners.”

168. Tarikh (al-Tabari) 168No grade recorded

     وَتَحَدَّثَتِ النِّسَاءُ بِأَمْرِ يُوسُفَ وَامْرَأَةِ الْعَزِيزِ، وَجَعَلَ النِّسْوَةُ يَقُلْنَ: امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَنْ نَفْسِهِ [12: 30]، فَلَمَّا سَمِعَتْ بِذَلِكَ أَعَدَّتْ لَهُنَّ طَعَامًا وَمَا يَتَّكِئْنَ عَلَيْهِ مِنَ الْوَسَائِدِ، وَآتَتْ كُلَّ وَاحِدَةٍ مِنْهُنَّ سِكِّينًا [12: 31] لِقَطْعِ الْأُتْرُجِّ، وَقَدْ أَجْلَسَتْ يُوسُفَ فِي غَيْرِ الْمَجْلِسِ الَّذِي هُنَّ فِيهِ وَقَالَتْ لَهُ: اخْرُجْ عَلَيْهِنَّ - فَخَرَجَ - فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ - وَأَعْظَمْنَهُ - وَقَطَّعْنَ أَيْدِيَهُنَّ بِالسَّكَاكِينِ وَلَا يَشْعُرْنَ، وَقُلْنَ: مَعَاذَ اللَّهِ مَا هَذَا بَشَرًا إِنْ هَذَا إِلَّا مَلَكٌ كَرِيمٌ فَلَمَّا حَلَّ بِهِنَّ مَا حَلَّ مِنْ قَطْعِهِنَّ أَيْدِيَهُنَّ وَذَهَابِ عُقُولِهِنَّ، وَعَرَفْنَ خَطَأَهُنَّ فِيمَا قُلْنَ أَقَرَّتْ عَلَى نَفْسِهَا، وَقَالَتْ: فَذَلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ وَلَقَدْ رَاوَدْتُهُ عَنْ نَفْسِهِ فَاسْتَعْصَمَ وَلَئِنْ لَمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونَنْ مِنَ الصَّاغِرِينَ. فَاخْتَارَ يُوسُفُ السَّجْنَ عَلَى مَعْصِيَةِ اللَّهِ فَقَالَ: رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ. فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ثُمَّ بَدَا لِلْعَزِيزِ مِنْ بَعْدِ مَا رَأَى الْآيَاتِ مِنَ الْقَمِيصِ، وَخَمْشِ الْوَجْهِ، وَشَهَادَةِ الطِّفْلِ، وَتَقْطِيعِ النِّسْوَةِ أَيْدِيَهُنَّ فِي تَرْكِ يُوسُفَ مُطْلَقًا. وَقِيلَ: إِنَّهَا شَكَتْ إِلَى زَوْجِهَا، وَقَالَتْ: إِنَّ هَذَا الْعَبْدَ قَدْ فَضَحَنِي فِي النَّاسِ يُخْبِرُهُمْ أَنَّنِي رَاوَدْتُهُ عَنْ نَفْسِهِ، فَسَجَنَهُ سَبْعَ سِنِينَ.

     ✧ And the women talked about the affair of Joseph and the wife of al-ʿAzīz, and the women began saying: “The wife of al-ʿAzīz is soliciting her servant against his will” [12:30]. When she heard of that, she prepared for them food and what they recline upon of cushions, and she gave each one of them a knife [12:31] for cutting the citron. She had seated Joseph in a place other than the place where they were, and she said to him: “Come out to them” – and he came out. When they saw him, they magnified him – and glorified him – and they cut their hands with the knives without feeling it, and they said: “God forbid! This is no human; this is none but a noble angel.” When what befell them of cutting their hands and losing their senses had befallen them, and they recognized their error in what they had said, she confessed against herself and said: “That is the one about whom you blamed me. I did solicit him against his will, but he held back. If he does not do what I command him, he shall surely be imprisoned and shall be among the humiliated.” Joseph chose prison over disobedience to God, so he said: “My Lord, prison is dearer to me than what they call me to. If You do not turn their scheming away from me, I shall incline toward them.” So his Lord answered him and turned their scheming away from him. Then it occurred to al-ʿAzīz, after he had seen the signs of the shirt, the scratching of the face, the testimony of the child, and the women’s cutting of their hands, to leave Joseph released. It is said: She complained to her husband and said: “This servant has disgraced me among the people, telling them that I solicited him against his will.” So he imprisoned him for seven years.

169. Tarikh (al-Tabari) 169No grade recorded

     فَلَمَّا حُبِسَ يُوسُفُ أُدْخِلَ مَعَهُ السِّجْنَ فَتَيَانِ مِنْ أَصْحَابِ فِرْعَوْنِ مِصْرَ، أَحَدُهُمَا صَاحِبُ طَعَامِهِ، وَالْآخَرُ صَاحِبُ شَرَابِهِ، لِأَنَّهُمَا نُقِلَ عَنْهُمَا أَنَّهُمَا يُرِيدَا أَنْ يَسُمَّا الْمَلِكَ، فَلَمَّا دَخَلَ يُوسُفُ السِّجْنَ قَالَ: إِنِّي أَعْبُرُ الْأَحْلَامَ. فَقَالَ أَحَدُ الْفَتَيَيْنِ لِلْآخَرِ: هَلُمَّ فَلْنُجَرِّبْهُ. قَالَ الْخَبَّازُ: إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَعْصِرُ خَمْرًا. فَقَالَ لَهُمَا يُوسُفُ: لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا. كَرِهَ أَنْ يَعْبُرَ لَهُمَا مَا سَأَلَاهُ عَنْهُ، وَأَخَذَ فِي غَيْرِ ذَلِكَ وَقَالَ: أَأَرْبَابٌ مُتَفَرِّقُونَ. خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ وَكَانَ اسْمُ الْخَبَّازِ مَخْلَتَ، وَاسْمُ الْآخَرِ نَبْوَ، فَلَمْ يَدَعَاهُ حَتَّى أَخْبَرَهُمَا بِتَأْوِيلِ مَا سَأَلَاهُ عَنْهُ، فَقَالَ: أَمَّا أَحَدُكُمَا، وَهُوَ الَّذِي رَأَى أَنَّهُ يَعْصِرُ الْخَمْرَ، فَيَسْقِي رَبَّهُ خَمْرًا، يَعْنِي سَيِّدَهُ الْمَلِكَ، وَأَمَّا الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِنْ رَأْسِهِ فَلَمَّا عَبَرَ لَهُمَا قَالَا: مَا رَأَيْنَا شَيْئًا ! قَالَ: قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ. ثُمَّ قَالَ لِنَبْوَ، وَهُوَ الَّذِي ظَنَّ أَنَّهُ نَاجٍ مِنْهُمَا: اذْكُرْنِي عِنْدَ رَبِّكَ الْمَلِكِ، وَأَخْبِرْهُ أَنِّي مَحْبُوسٌ ظُلْمًا. فَأَنْسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ غَفْلَةٌ عَرَضَتْ لِيُوسُفَ مِنْ قِبَلِ الشَّيْطَانِ فَأَوْحَى اللَّهُ إِلَيْهِ: يَا يُوسُفُ، اتَّخَذْتَ مِنْ دُونِي وَكِيلًا ! لَأُطِيلَنَّ حَبْسَكَ. فَلَبِثَ فِي السِّجْنِ سَبْعَ سِنِينَ.

     ✧ When Joseph was imprisoned, two young men from the people of the Pharaoh of Egypt were admitted with him to the prison. One of them was in charge of his food, and the other in charge of his drink, because it was reported about them that they intended to poison the king. When Joseph entered the prison, he said: “I interpret dreams.” One of the two young men said to the other: “Come, let us test him.” The baker said: “I saw myself carrying bread above my head, from which birds were eating.” And the other said: “I saw myself pressing wine.” Joseph said to them: “No food provided for you will come to you but I will inform you of its interpretation before it comes to you.” He disliked interpreting for them what they asked about, and he turned to something else and said: “Are diverse lords better, or God, the One, the All-Compelling?” The baker’s name was Makhlata, and the other’s was Nabwā. They did not leave him alone until he informed them of the interpretation of what they asked about. He said: “As for one of you”—and that was the one who saw himself pressing wine—“he will give his lord wine to drink,” meaning his master the king. “As for the other, he will be crucified, and birds will eat from his head.” When he interpreted for them, they said: “We did not see anything!” He said: “The matter about which you were asking is decreed.” Then he said to Nabwā, who was the one he thought would be saved of the two: “Mention me in the presence of your lord,” the king, “and tell him that I am imprisoned unjustly.” But Satan made him forget to mention him to his lord—a heedlessness that occurred to Joseph from Satan. Then God revealed to him: “O Joseph, you have taken a guardian besides Me! I will surely prolong your imprisonment.” So he remained in prison for seven years.

170. Tarikh (al-Tabari) 170No grade recorded

     ثُمَّ إِنَّ الْمَلِكَ، وَهُوَ الرَّيَّانُ بْنُ الْوَلِيدِ بْنِ الْهَرَوَانِ بْنِ أَرَاشَةَ بْنِ فَارَانَ بْنِ عَمْرِو بْنِ عِمْلَاقِ بْنِ لَاوُذَ بْنِ سَامِ بْنِ نُوحٍ، رَأَى رُؤْيَا هَائِلَةً، رَأَى سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ، وَرَأَى سَبْعَ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ، فَجَمَعَ السَّحَرَةَ وَالْكَهَنَةَ وَالْحَازَةَ وَالْعَافَةَ فَقَصَّهَا عَلَيْهِمْ، فَقَالُوا: أَضْغَاثُ أَحْلامٍ [12: 44] فَقَالَ الَّذِي نَجَا مِنَ الْفَتَيَيْنِ، وَهُوَ السَّاقِي وَادَّكَرَ [12: 45] أَيْ: ذَكَرَ حَاجَةَ يُوسُفَ أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ فَأَرْسِلُونِ [12: 45] فَأَرْسَلُوهُ، فَأَتَى يُوسُفَ فَقَصَّ عَلَيْهِ الرُّؤْيَا، فَقَالَ: تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ، فَإِنَّ الْبَقَرَ السِّمَانَ: السِّنُونَ الْمَخَاصِيبُ، وَالْبَقَرَاتُ الْعِجَافُ: السِّنُونَ الْمُحُولُ، وَكَذَلِكَ السُّنْبُلَاتُ الْخُضْرُ وَالْيَابِسَاتُ، فَعَادَ نَبْوُ إِلَى الْمَلِكِ فَأَخْبَرَهُ، فَعَلِمَ أَنَّ قَوْلَ يُوسُفَ حَقٌّ، فَقَالَ: ائْتُونِي بِهِ. فَلَمَّا أَتَاهُ الرَّسُولُ وَدَعَاهُ إِلَى الْمَلِكِ لَمْ يَخْرُجْ مَعَهُ وَقَالَ: ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ فَلَمَّا رَجَعَ الرَّسُولُ مِنْ عِنْدِ يُوسُفَ سَأَلَ الْمَلِكُ أُولَئِكَ النِّسْوَةَ فَقُلْنَ: حَاشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ وَلَكِنَّ امْرَأَةَ الْعَزِيزِ خَبَّرَتْنَا أَنَّهَا رَاوَدَتْهُ عَنْ نَفْسِهِ، فَقَالَتِ امْرَأَةُ الْعَزِيزِ: أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ. فَقَالَ يُوسُفُ: إِنَّمَا رَدَدْتُ الرُّسُلَ لِيَعْلَمَ سَيِّدِي أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ فِي زَوْجَتِهِ. فَلَمَّا قَالَ ذَلِكَ، قَالَ لَهُ جَبْرَائِيلُ: وَلَا حِينَ هَمَمْتَ بِهَا ؟ فَقَالَ يُوسُفُ: وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ.

     ✧ Then the king—he was al-Rayyān b. al-Walīd b. al-Harawān b. Arāshah b. Fārān b. ʿAmr b. ʿImlāq b. Lāwudh b. Sām b. Nūḥ—saw a terrifying dream. He saw seven fat cows being eaten by seven lean ones, and he saw seven green ears of grain and others dry. So he gathered the sorcerers, the soothsayers, the diviners, and the augurs, and related it to them. They said: "Confused dreams" [12:44]. Then the one of the two young men who had been saved—he was the cupbearer—and he remembered [12:45], that is, he recalled Yūsuf's matter, said: "I will inform you of its interpretation, so send me" [12:45]. So they sent him, and he came to Yūsuf and related the dream to him. He said: "You will sow for seven years as usual. Then whatever you harvest, leave it in its ear, except a little of which you eat. Then after that will come seven severe [years] that will consume what you have stored for them, except a little of what you keep. Then after that will come a year in which the people will be given rain and in which they will press [grapes and olives]." For the fat cows were the fertile years, the lean cows the barren years, and likewise the green and dry ears. So the cupbearer returned to the king and told him, and he knew that Yūsuf's statement was true. He said: "Bring him to me." When the messenger came to him and summoned him to the king, he did not go out with him, but said: "Return to your lord and ask him about the case of the women who cut their hands." When the messenger returned from Yūsuf, the king asked those women, and they said: "God forbid! We know no evil against him." But the wife of al-ʿAzīz told us that she had sought to seduce him. The wife of al-ʿAzīz said: "I sought to seduce him." Then Yūsuf said: "I only sent back the messengers so that my lord may know that I did not betray him in secret regarding his wife." When he said that, Gabriel said to him: "Not even when you desired her?" Yūsuf said: "I do not absolve myself. Indeed, the soul is ever inclined to evil."

171. Tarikh (al-Tabari) 171No grade recorded

     فَلَمَّا تَبَيَّنَ لِلْمَلِكِ عُذْرُ يُوسُفَ وَرَأَى أَمَانَتَهُ، قَالَ: ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي [12: 54] فَلَمَّا جَاءَهُ الرَّسُولُ خَرَجَ مَعَهُ وَدَعَا لِأَهْلِ السِّجْنِ وَكَتَبَ عَلَى بَابِهِ: هَذَا قَبْرُ الْأَحْيَاءِ وَبَيْتُ الْأَحْزَانِ وَتَجْرِبَةُ الْأَصْدِقَاءِ وَشَمَاتَةُ الْأَعْدَاءِ. ثُمَّ اغْتَسَلَ وَلَبِسَ ثِيَابَهُ وَقَصَدَ الْمَلِكَ، فَلَمَّا وَصَلَ إِلَيْهِ وَ كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ. فَقَالَ يُوسُفُ: اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ. فَاسْتَعْمَلَهُ بَعْدَ سَنَةٍ وَلَوْ لَمْ يَقُلِ اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ لَاسْتَعْمَلَهُ مِنْ سَاعَتِهِ، فَسَلَّمَ خَزَائِنَهُ كُلَّهَا بَعْدَ سَنَةٍ وَجَعَلَ الْقَضَاءَ إِلَيْهِ وَحُكْمَهُ نَافِذًا، فَوَلَّاهُ عَمَلَ قِطْفِيرَ، وَعَزَلَ قِطْفِيرُ، فَهَلَكَ قِطْفِيرُ فِي تِلْكَ الْأَيَّامِ، وَزَوَّجَ الْمَلِكُ يُوسُفَ امْرَأَةَ قِطْفِيرَ، فَلَمَّا دَخَلَتْ عَلَيْهِ قَالَ: أَلَيْسَ هَذَا خَيْرًا مِمَّا كُنْتِ تُرِيدِينَ، فَقَالَتْ: أَيُّهَا الصَّادِقُ لَا تَلُمْنِي فَإِنِّي كُنْتُ امْرَأَةً حَسْنَاءَ فِي مُلْكٍ وَدُنْيَا، وَكَانَ صَاحِبِي لَا يَأْتِي النِّسَاءَ، وَكُنْتَ فِيمَا أَعْطَاكَ رَبُّكَ مِنَ الْحُسْنِ فَغَلَبَتْنِي نَفْسِي، فَيَزْعُمُونَ أَنَّهُ وَجَدَهَا عَذْرَاءَ فَأَصَابَهَا، فَوَلَدَتْ لَهُ أَفْرَايِيمَ وَمِيشَا، فَوُلِدَ لِأَفْرَايِيمَ نُونُ، وَوُلِدَ لِنُونَ يُوشَعُ فَتَى مُوسَى، وَوُلِدَ لَمِيشَا مُوسَى، وَهُوَ نَبِيٌّ قَبْلَ مُوسَى بْنِ عِمْرَانَ. وَقَدْ رُوِيَ فِي حَقِّهَا غَيْرُ هَذَا عَلَى مَا سَيَأْتِي. فَلَمَّا وُلِّيَ يُوسُفُ أَمَرَ النَّاسَ بِالزَّرْعِ فَزَرَعُوا، فَأَمَرَ بِتَرْكِ الزَّرْعِ فِي سُنْبُلِهِ، وَدَخَلَتِ السُّنُونَ الْمُجْدِبَةُ، وَقُحِطَ النَّاسُ وَأَجْدَبَتْ بِلَادُ فِلَسْطِينَ، وَبَاعَ يُوسُفُ الطَّعَامَ بِالدَّنَانِيرِ وَالدَّرَاهِمِ وَالْحُلِيِّ وَالْجَلَلِ، ثُمَّ بَاعَهُمْ فِي السَّنَةِ الْأُخْرَى بِالْعَبِيدِ وَالْإِمَاءِ، ثُمَّ بَاعَهُمْ بَعْدَ ذَلِكَ بِالْخَيْلِ وَالدَّوَابِّ، ثُمَّ بِالْمَوَاشِي وَالْبَقَرِ وَالطَّيْرِ، ثُمَّ بِالْقُرَى وَالضِّيَاعِ وَالْمَنَازِلِ، ثُمَّ بَاعَهُمْ بِأَنْفُسِهِمْ، فَلَمْ يَبْقَ بِمِصْرَ رَجُلٌ وَلَا امْرَأَةٌ وَلَا صَغِيرٌ وَلَا كَبِيرٌ إِلَّا صَارَ فِي مُلْكِ يُوسُفَ. عن عُمَرُ بْنُ عَبْدِ اللَّهِ الْقُرَشِيُّ، قَالَ: جَاءَ سَيْلٌ [بِمِصْرَ] فَحَسَرَ عَنْ بَيْتٍ مِنْ ذَهَبٍ فِي أَصْلِ جَبَلٍ عَلَيْهِ مِصْرَاعَانِ، وَفِيهِ امْرَأَةٌ عَلَيْهَا سَبْعَةُ عُقُودٍ وَسَبْعَةُ أَسْوِرَةٍ، وَإِلَى جَانِبِهَا صَخْرَةٌ مَكْتُوبٌ فِيهَا: أَنَا شَادَّةُ بِنْتُ فُلَانٍ الْمَلِكِ، أَصَابَتْنَا مَجَاعَةٌ عَلَى عَهْدِ يُوسُفَ، فَبَذَلْتُ صَاعًا مِنْ دِرْهَمٍ بِصَاعٍ مِنْ طَعَامٍ، فَلَمْ أَقْدِرْ عَلَيْهِ، ثُمَّ بَذَلْتُ صَاعًا مِنْ دَنَانِيرَ بِصَاعٍ مِنْ طَعَامٍ فَلَمْ أَقْدِرْ عَلَيْهِ، ثُمَّ بَذَلْتُ صَاعًا مِنْ لُؤْلُؤٍ بِصَاعٍ مِنْ طَعَامٍ فَلَمْ أَقْدِرْ عَلَيْهِ، فَعَمَدْتُ إِلَى اللُّؤْلُؤِ فَسَحَقْتُهُ ثُمَّ شَرِبْتُهُ فَزَادَنِي جُوعًا، فَمُتُّ جُوعًا، فَأَيُّمَا امْرَأَةٍ طَلَبَتِ الدُّنْيَا بَعْدُ فَأَمَاتَهَا اللَّهُ مَوْتِي؛ فَإِنِّي إِنَّمَا مُتُّ جُوعًا.

     ✧ When Joseph's innocence became clear to the king and he saw his trustworthiness, he said: Bring him to me, I will choose him for myself [12:54]. When the messenger came to him, he went out with him and prayed for the people of the prison and wrote on its door: This is the grave of the living, the house of sorrows, the trial of friends, and the gloating of enemies. Then he bathed, put on his clothes, and headed to the king. When he reached him and spoke with him, he said: Indeed, you are today with us established and trustworthy. Joseph said: Put me in charge of the storehouses of the land. So he employed him after a year; had he not said, Put me in charge of the storehouses of the land, he would have employed him immediately. He handed over all his storehouses after a year and made judgment to him and his ruling binding. He appointed him to the work of Qiṭfīr, and Qiṭfīr was dismissed. Qiṭfīr perished in those days, and the king married Joseph to Qiṭfīr's wife. When she entered upon him, he said: Is this not better than what you desired? She said: O truthful one, do not blame me, for I was a beautiful woman in a kingdom and worldly life, and my companion did not approach women, and you were among what your Lord gave you of beauty, so my soul overcame me. They claim that he found her a virgin and had intercourse with her, and she bore him Afrāyīm and Mīshā. To Afrāyīm was born Nūn, and to Nūn was born Yūshaʿ, the servant of Moses, and to Mīshā was born Moses, and he is a prophet before Moses b. ʿImrān. Other than this has been narrated concerning her, as will come. When Joseph was appointed, he commanded the people to sow, and they sowed. He commanded that the crops be left in their ears. The barren years entered, and the people suffered drought and the lands of Palestine became barren. Joseph sold food for dinars, dirhams, ornaments, and saddles. Then he sold them in the next year for male and female slaves. Then he sold them after that for horses and beasts. Then for livestock, cattle, and birds. Then for villages, estates, and houses. Then he sold them for themselves. There did not remain in Egypt any man, woman, child, or elder except that he became the property of Joseph. On the authority of ʿUmar b. ʿAbd Allāh al-Qurashī, who said: A flood came [in Egypt] and uncovered a house of gold at the base of a mountain, upon which were two doors. In it was a woman wearing seven necklaces and seven bracelets, and beside her a rock on which was written: I am Shāddah bt. So-and-so the king. A famine struck us in the time of Joseph, so I offered a ṣāʿ of dirhams for a ṣāʿ of food, but I could not obtain it. Then I offered a ṣāʿ of dinars for a ṣāʿ of food, but I could not obtain it. Then I offered a ṣāʿ of pearls for a ṣāʿ of food, but I could not obtain it. So I took the pearls, crushed them, then drank them, and they increased my hunger. I died of hunger. Any woman who seeks worldly life after this, may God cause her to die my death; for I only died of hunger.

172. Tarikh (al-Tabari) 172No grade recorded

     وَدَخَلَتِ السِّنُونَ الْمُجْدِبَةُ وَقَحَطَ النَّاسُ، وَأَصَابَهُمُ الْجُوعُ قَالَ الْعُلَمَاءُ: وَبَلَغَ الْجَدْبُ أَرْضَ كَنْعَانَ وَهَلَكَتْ مَاشِيَةُ يَعْقُوبَ وَدَوَابُّهُ، وَجَاعَ هُوَ وَأَوْلَادُهُ، فَقَالَ لَهُمُ: انْطَلِقُوا فَاشْتَرُوا لَنَا مِنْ عَزِيزِ مِصْرَ طَعَامًا. وَكَانَ يُوسُفُ قَدْ أَقْعَدَ صَاحِبَ جَوَازِهِ عَلَى الطَّرِيقِ، وَأَمَرَهُ أَنْ لَا يَتْرُكَ أَحَدًا مِنْ أَهْلِ الشَّامِ يَدْخُلُ مِصْرَ إِلَّا سَأَلَهُ عَنْ حَالِهِ وَقِصَّتِهِ، فَلَمَّا قَدِمَ وَلَدُ يَعْقُوبَ سَأَلَهُمْ مِنْ أَيْنَ هُمْ؟ فَقَالُوا: نَحْنُ كَنْعَانِيُّونَ مِنْ بَنِي يَعْقُوبَ النَّبِيِّ عَلَيْهِ السَّلَامُ، وَكَتَبَ إِلَى يُوسُفَ بِذَلِكَ، وَأَنَّهُمْ يُرِيدُونَ اشْتِرَاءَ طَعَامٍ، فَوَرَدَ الْكِتَابُ عَلَى يُوسُفَ فَبَكَى بُكَاءً شَدِيدًا، ثُمَّ قَالَ: عَزَّ عَلَيَّ يَا نَبِيَّ اللَّهِ بِمَا قَاسَيْتَ مِنْ فُقَرَاءِ الشَّامِ وَجُوعِهَا، وَأَنَا مَلِكُ مِصْرَ، ثُمَّ أَدْخَلَهُمْ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنْكِرُونَ [12: 58] فَجَعَتْهُ الْعَبْرَةُ، ثُمَّ قَالَ: مِنْ أَيْنَ أَنْتُمْ؟ قَالُوا: مِنْ وَادِي كَنْعَانَ، قَالَ: وَمَنْ أَنْتُمْ؟ قَالُوا: بَنُو يَعْقُوبَ النَّبِيِّ ابْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ، فَقَالَ: حَيَّاكُمُ اللَّهُ يَا وَلَدَ يَعْقُوبَ، أَلْكُمُ حَاجَةٌ؟ قَالُوا: نَعَمْ، أَصَابَتْنَا خَصَاصَةٌ، فَوَجَّهَنَا يَعْقُوبُ إِلَيْكَ نَمْتَارُ مِنْكَ طَعَامًا، فَأَمَرَ بِصِرَارِهِمْ فَأُخِذَتْ، ثُمَّ دَعَا فَتَاهُ مِنْ حَيْثُ لَا يَشْعُرُونَ، فَأَمَرَهُ أَنْ يَجْعَلَ كُلَّ صُرَّةٍ فِي حِمْلٍ مِنَ الْأَحْمَالِ الَّتِي يَكِيلُ فِيهَا الطَّعَامَ لَهُمْ، وَكَانَ هُوَ يَتَوَلَّى الْكَيْلَ بِنَفْسِهِ وَيَخِيطُ الْحِمْلَ بِنَفْسِهِ، فَلَمَّا أَرَادُوا الرَّحِيلَ، قَالَ: كَيْفَ رَأَيْتُمْ سِيرَتِي وَحُسْنَ ضَيْفِي؟ قَالُوا: جَزَاكَ اللَّهُ خَيْرًا، فَقَالَ: إِنَّ لِي إِلَيْكُمْ حَاجَةً، قَالُوا: وَمَا حَاجَتُكَ؟ قَالَ: تُخْبِرُونِي كَمْ وَلَدُ يَعْقُوبَ؟ قَالُوا: اثْنَا عَشَرَ، قَالَ: فَمَا أَرَى إِلَّا عَشَرَةً، قَالُوا: أَمَّا أَحَدُهُمَا وَكَانَ يُقَالُ لَهُ يُوسُفُ، وَكَانَ أَجْمَلَنَا فَأَكَلَهُ الذِّئْبُ، قَالَ: فَالْآخَرُ، قَالُوا: مُوَكَّلٌ بِخِدْمَةِ يَعْقُوبَ يَتَسَلَّى بِهِ، قَالَ: فَآتُونِي بِأَخِيكُمْ هَذَا، فَإِنْ لَمْ تَأْتُونِي بِهِ فَلا كَيْلَ لَكُمْ عِنْدِي وَلا تَقْرَبُونِ [12: 60]. فَرَجَعُوا إِلَى يَعْقُوبَ فَقَصُّوا عَلَيْهِ قِصَّتَهُمْ، فَبَكَى يَعْقُوبُ، وَقَالَ: هَلْ آمَنُكُمْ عَلَيْهِ إِلا كَمَا أَمِنْتُكُمْ عَلَى أَخِيهِ مِنْ قَبْلُ [12: 64] ثُمَّ فَتَحُوا مَتَاعَهُمْ فَوَجَدُوا الصِّرَارَ، فَقَالُوا: يَا أَبَانَا مَا نَبْغِي هَذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَا [12: 65] ثُمَّ مَا زَالُوا بِيَعْقُوبَ حَتَّى بَعَثَ مَعَهُمُ ابْنَ يَامِينَ، ثُمَّ إِنَّهُ كَرِهَ أَنْ تُصِيبَهُمُ الْعَيْنُ، فَقَالَ: لا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ [12: 67]. فَلَمَّا وَصَلُوا إِلَيْهِ فَرَأَى يُوسُفُ ابْنَ يَامِينَ خَنَقَتْهُ الْعَبْرَةُ، فَلَمَّا جَلَسُوا نَصَبَ لَهُمْ مَوَائِدَ سِتَّةً، وَأَمَرَ كُلَّ وَاحِدٍ مِنْهُمْ أَنْ يَأْخُذَ بِيَدِ أَخِيهِ مِنْ أُمِّهِ وَأَبِيهِ فَيَجْلِسَانِ عَلَى مَائِدَةٍ، وَأَخَذَ كُلُّ وَاحِدٍ بِيَدِ أَخِيهِ، فَبَقِيَتْ مَائِدَةٌ خَالِيَةٌ وَابْنُ يَامِينَ قَائِمٌ وَحْدَهُ، فَقَالَ يُوسُفُ: يَا غُلَامُ مَا لَكَ لَا تَقْعُدُ مَعَ إِخْوَتِكَ؟ قَالَ: لَيْسَ لِي قَرِينٌ، وَلَقَدْ كَانَ لِي أَخٌ فَأَكَلَهُ الذِّئْبُ، فَقَالَ: أَتُحِبُّ يَا غُلَامُ أَنْ أَجْلِسَ أَنَا مَعَكَ؟ قَالَ: نَعَمْ، فَجَلَسَ مَعَهُ فَجَعَلَ ابْنُ يَامِينَ يَبْكِي، قَالَ: مَا لَكَ؟ قَالَ: أَرَى فِي وَجْهِكَ عَلَامَاتٍ طَالَمَا كُنْتُ أَرَاهَا فِي وَجْهِ أَخِي يُوسُفَ. فَلَمَّا كَالَ لَهُمْ أَمَرَ فَتَاهُ أَنْ يَجْعَلَ الصُّوَاعَ فِي رَحْلِ ابْنِ يَامِينَ فَلَمَّا خَرَجُوا نَادَى مُنَادٍ: أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ [12: 70]. فَجَرَى لَهُمْ مَا قُصَّ فِي الْقُرْآنِ إِلَى أَنْ ظَهَرَ الصُّوَاعُ فِي رَحْلِ ابْنِ يَامِينَ، فَأَقْبَلُوا يَلْطُمُونَ وَجْهَ ابْنِ يَامِينَ، وَهُوَ يَقُولُ: وَحَقِّ شَيْبَةِ إِبْرَاهِيمَ مَا سَرَقْتُ وَلَا عَلِمْتُ كَمَا لَمْ تَعْلَمُوا أَنْتُمْ بِصِرَارِكُمْ قَبْلَ ذَلِكَ، فَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ، تَخَلَّفَ رُوبِيلُ، وَقَالَ: فَلَنْ أَبْرَحَ الأَرْضَ حَتَّى يَأْذَنَ لِي أَبِي [12: 80]. فَلَمَّا أَخْبَرُوا يَعْقُوبَ، قَالَ: عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا [12: 83]، ثُمَّ أَعْرَضَ عَنْهُمْ، وَقَالَ يَا أَسَفَى عَلَى يُوسُفَ [12: 84]، وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ مَمْلُوءٌ مِنَ الْحُزْنِ وَالْغَيْظِ فَقَالَ لَهُ بَنُوهُ: تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّى تَكُونَ حَرَضًا - أَيْ: دَنِفًا - أَوْ تَكُونَ مِنَ الْهَالِكِينَ. فَأَجَابَهُمْ يَعْقُوبُ فَقَالَ: إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ مِنْ صِدْقِ رُؤْيَا يُوسُفَ. وَقِيلَ: بَلَغَ مِنْ وَجْدِ يَعْقُوبَ وَجْدَ سَبْعِينَ مُبْتَلًى، وَأُعْطِيَ عَلَى ذَلِكَ أَجْرَ مِائَةِ شَهِيدٍ. قِيلَ: دَخَلَ عَلَى يَعْقُوبَ جَارٌ لَهُ فَقَالَ: يَا يَعْقُوبُ، قَدِ انْهَشَمْتَ وَفَنِيتَ وَلَمْ تَبْلُغْ مِنَ السِّنِّ مَا بَلَغَ أَبُوكَ ! فَقَالَ: هَشَمَنِي وَأَفْنَانِي مَا ابْتَلَانِي اللَّهُ بِهِ مِنْ هَمِّ يُوسُفَ. فَأَوْحَى اللَّهُ إِلَيْهِ: أَتَشْكُونِي إِلَى خَلْقِي ؟ قَالَ: يَا رَبِّ خَطِيئَةٌ فَاغْفِرْهَا. قَالَ: قَدْ غَفَرْتُهَا لَكَ. فَكَانَ يَعْقُوبُ إِذَا سُئِلَ بَعْدَ ذَلِكَ قَالَ: إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ فَأَوْحَى اللَّهُ إِلَيْهِ: لَوْ كَانَا مَيِّتَيْنِ لَأَحْيَيْتُهُمَا لَكَ، إِنَّمَا ابْتَلَيْتُكَ لِأَنَّكَ قَدْ شَوَيْتَ وَقَتَّرْتَ عَلَى جَارِكَ وَلَمْ تُطْعِمْهُ. وَقِيلَ: كَانَ سَبَبُ ابْتِلَائِهِ أَنَّهُ كَانَ لَهُ بَقَرَةٌ لَهَا عُجُولٌ فَذَبَحَ عُجُولَهَا بَيْنَ يَدَيْهَا وَهِيَ تَخُورُ فَلَمْ يَرْحَمْهَا يَعْقُوبُ، فَابْتُلِيَ بِفَقْدِ أَعَزِّ وَلَدِهِ عِنْدَهُ، وَقِيلَ: ذَبَحَ شَاةً، فَقَامَ بِبَابِهِ مِسْكِينٌ فَلَمْ يُطْعِمْهُ مِنْهَا، فَأَوْحَى اللَّهُ إِلَيْهِ فِي ذَلِكَ وَأَعْلَمَهُ أَنَّهُ سَبَبُ ابْتِلَائِهِ، فَصَنَعَ طَعَامًا وَنَادَى: مَنْ كَانَ صَائِمًا فَلْيُفْطِرْ عِنْدَ يَعْقُوبَ. ثُمَّ إِنَّ يَعْقُوبَ أَمَرَ بَنِيهِ الَّذِينَ قَدِمُوا عَلَيْهِ مِنْ مِصْرَ بِالرُّجُوعِ إِلَيْهَا وَتَجَسُّسِ الْأَخْبَارِ عَنْ يُوسُفَ وَأَخِيهِ، فَرَجَعُوا إِلَى مِصْرَ

     ✧ And the barren years entered, and the people suffered drought and famine afflicted them. The scholars said: The barrenness reached the land of Canaan, and the livestock of Jacob and his beasts perished, and he and his children went hungry. So he said to them: "Go and buy food for us from the 'Aziz of Egypt." Joseph had stationed the keeper of his pass on the road and commanded him not to let anyone from the people of Syria enter Egypt without questioning him about his condition and his story. When Jacob's sons arrived, he asked them, "Where are you from?" They said, "We are Canaanites from the children of Jacob the prophet ﷺ." And he wrote to Joseph about that, and that they wanted to buy food. The letter reached Joseph, and he wept bitterly, then said, "It grieves me, O Prophet of God, by the hardship and hunger of the poor of Syria which you have endured, while I am the king of Egypt." Then he had them brought in to him, and he recognized them, and they were denying him [12:58]. Tears overcame him, then he said, "Where are you from?" They said, "From the valley of Canaan." He said, "And who are you?" They said, "The sons of Jacob the prophet, son of Isaac, son of Abraham the Friend." So he said, "May God welcome you, O sons of Jacob. Do you have a need?" They said, "Yes, want has befallen us, and Jacob sent us to you to obtain food from you." So he ordered their purses to be taken. Then he called his servant, without their noticing, and commanded him to place every purse in one of the loads in which he measured out the food for them. And he himself would undertake the measuring with his own hands and sew up the load with his own hands. When they wanted to depart, he said, "How did you find my conduct and my good hospitality?" They said, "May God reward you well." So he said, "I have a need of you." They said, "And what is your need?" He said, "You will inform me how many sons Jacob has." They said, "Twelve." He said, "Yet I see only ten." They said, "As for one of the two, he was called Joseph, and he was the most beautiful of us, but the wolf ate him." He said, "And the other one?" They said, "He is entrusted with the service of Jacob, who finds consolation in him." He said, "Then bring me this brother of yours. If you do not bring him to me, there will be no measure for you with me, and you shall not approach me" [12:60]. So they returned to Jacob and related their story to him. Jacob wept and said: "Should I trust you with him except as I trusted you with his brother before?" [12:64]. Then they opened their baggage and found the purses, and they said: "O our father, what more could we desire? This is our merchandise, returned to us" [12:65]. Then they kept at Jacob until he sent Benjamin with them. Then he disliked that the evil eye should afflict them, so he said: "Do not enter from one gate, but enter from different gates" [12:67]. When they reached him and Joseph saw Benjamin, tears choked him. When they sat down, he set up six tables for them and ordered each one of them to take the hand of his brother from his own mother and father, and they would sit together at a table. Each one took the hand of his brother, but there remained one table empty, and Benjamin stood alone. So Joseph said, "O boy, what is the matter with you that you do not sit with your brothers?" He said, "I have no companion. I had a brother, but the wolf ate him." He said, "Would you like, O boy, that I sit with you?" He said, "Yes." So he sat with him, and Benjamin began to weep. He said, "What is the matter with you?" He said, "I see in your face marks which I used to see for a long time in the face of my brother Joseph." When he had measured out for them, he ordered his servant to place the goblet in Benjamin's saddlebag. When they departed, a crier called out: "O caravan, indeed you are thieves" [12:70]. There befell them what is recounted in the Qur'an until the goblet appeared in Benjamin's saddlebag. So they came forward slapping Benjamin's face, while he said: "By the honor of the grey hair of Abraham, I did not steal, and I knew nothing, just as you did not know about your purses before that." When they returned to their father, Reuben stayed behind and said: "I will not leave this land until my father permits me" [12:80]. When they informed Jacob, he said: "Perhaps God will bring them all to me" [12:83]. Then he turned away from them and said: "O my sorrow over Joseph" [12:84], and his eyes turned white with grief, and he was full of suppressed sorrow — filled with grief and anguish. His sons said to him: "By God, you will not cease remembering Joseph until you are wasted away" — that is, emaciated — "or you become among those who perish" [cf. 12:85]. Jacob answered them, saying: "I only complain of my anguish and my sorrow to God, and I know from God what you do not know" [12:86], of the truth of Joseph's dream. And it was said: Jacob's grief reached the grief of seventy afflicted ones, and for that he was given the reward of a hundred martyrs. It was said: A neighbor of Jacob entered upon him and said, "O Jacob, you have become worn and wasted, and you have not reached the age your father reached!" So he said, "What God has tried me with of sorrow over Joseph has worn and wasted me." Then God revealed to him: "Do you complain of Me to My creatures?" He said, "O Lord, it is a sin, so forgive it." He said, "I have forgiven it for you." And after that, when Jacob was asked, he said: "I only complain of my anguish and my sorrow to God." Then God revealed to him: "Had they been dead, I would have brought them back to life for you. I only tried you because you roasted and was stingy toward your neighbor and did not feed him." And it was said: The cause of his trial was that he had a cow with a calf, and he slaughtered its calf before it while it lowed, and Jacob did not show it mercy. So he was tried by the loss of the dearest of his children to him. And it was said: He slaughtered a ewe, and a poor man stood at his door, and he did not feed him from it. So God revealed to him concerning that and informed him that it was the cause of his trial. Then he prepared food and called out: "Whoever is fasting, let him break his fast at Jacob's." Then Jacob commanded his sons who had come to him from Egypt to return to it and to inquire for news of Joseph and his brother. So they returned to Egypt.

173. Tarikh (al-Tabari) 173No grade recorded

     فَرَجَعُوا إِلَى مِصْرَ، فَدَخَلُوا عَلَى يُوسُفَ فَقَالُوا: مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ [12: 88] وَكَانَتْ سَمْنًا وَصُوفًا، فَسَأَلُوا التَّجَاوُزَ عَنْهُمْ، وَقَالُوا لَهُ: وَتَصَدَّقْ عَلَيْنَا [12: 88] أَيْ: بِفَضْلِ مَا بَيْنَ الرَّدِيءِ وَالْجَيِّدِ، وَقِيلَ: تَرُدُّ أَخَانَا. فَلَمَّا سَمِعَ كَلَامَهُمْ غَلَبَتْهُ نَفْسُهُ فَارْفَضَّ دَمْعُهُ بَاكِيًا ثُمَّ بَاحَ لَهُمْ بِالَّذِي كَانَ يَكْتُمُ، وَقِيلَ: إِنَّمَا أَظْهَرَ لَهُمْ ذَلِكَ لِأَنَّ أَبَاهُ كَتَبَ إِلَيْهِ، حِينَ قِيلَ لَهُ إِنَّهُ أَخَذَ ابْنَهُ لِأَنَّهُ سَرَقَ - كِتَابًا: مِنْ يَعْقُوبَ إِسْرَائِيلِ اللَّهِ بْنِ إِسْحَاقَ ذَبِيحِ اللَّهِ بْنِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ إِلَى عَزِيزِ مِصْرَ الْمُظْهِرِ الْعَدْلَ أَمَّا بَعْدُ، فَإِنَّا أَهْلُ بَيْتٍ مُوَكَّلٌ بِنَا الْبَلَاءُ، وَأَمَّا جَدِّي فَشُدَّتْ يَدَاهُ وَرِجْلَاهُ، وَأُلْقِيَ فِي النَّارِ فَجَعَلَهَا اللَّهُ بَرْدًا وَسَلَامًا، وَأَمَّا أَبِي فَشُدَّتْ يَدَاهُ وَرِجْلَاهُ، وَوُضِعَ السِّكِّينُ عَلَى حَلْقِهِ لِيُذْبَحَ فَفَدَاهُ اللَّهُ، وَأَمَّا أَنَا فَكَانَ لِيَ ابْنٌ وَكَانَ أَحَبَّ أَوْلَادِي إِلَيَّ فَذَهَبَ بِهِ إِخْوَتُهُ إِلَى الْبَرِّيَّةِ فَعَادُوا وَمَعَهُمْ قَمِيصُهُ مُلَطَّخًا بِدَمٍ، وَقَالُوا: أَكَلَهُ الذِّئْبُ، وَكَانَ لِيَ ابْنٌ آخَرُ أَخُوهُ لِأُمِّهِ فَكُنْتُ أَتَسَلَّى بِهِ فَذَهَبُوا بِهِ، ثُمَّ رَجَعُوا، وَقَالُوا: إِنَّهُ سَرَقَ وَإِنَّكَ حَبَسْتَهُ، وَإِنَّا أَهْلُ بَيْتٍ لَا نَسْرِقُ، وَلَا نَلِدُ سَارِقًا، فَإِنْ رَدَدْتَهُ عَلَيَّ وَإِلَّا دَعَوْتُ عَلَيْكَ دَعْوَةً تُدْرِكُ السَّابِعَ مِنْ وَلَدِكَ. فَلَمَّا قَرَأَ الْكِتَابَ لَمْ يَتَمَالَكْ أَنْ بَكَى وَأَظْهَرَ لَهُمْ فَقَالَ: هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهَذَا أَخِي قَدْ مَنَّ اللَّهُ عَلَيْنَا بِأَنْ جَمَعَ بَيْنَنَا، فَاعْتَذَرُوا وَ قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ. أَيْ لَا أَذْكُرُ لَكُمْ ذَنْبَكُمْ، يَغْفِرُ اللَّهُ لَكُمْ، ثُمَّ سَأَلَهُمْ عَنْ أَبِيهِ، فَقَالُوا: لَمَّا فَاتَهُ بِنْيَامِينُ عَمِيَ مِنَ الْحُزْنِ، فَقَالَ: اذْهَبُوا بِقَمِيصِي هَذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ. فَقَالَ يَهُودَا: أَنَا أَذْهَبُ بِهِ لِأَنِّي ذَهَبْتُ إِلَيْهِ بِالْقَمِيصِ مُلَطَّخًا بِالدَّمِ وَأَخْبَرْتُهُ أَنَّ يُوسُفَ أَكَلَهُ الذِّئْبُ، فَأَنَا أُخْبِرُهُ أَنَّهُ حَيٌّ فَأُفْرِحُهُ كَمَا أَحْزَنْتُهُ. وَكَانَ هُوَ الْبَشِيرَ. وَلَمَّا فَصَلَتِ الْعِيرُ عَنْ مِصْرَ حَمَلَتِ الرِّيحُ إِلَى يَعْقُوبَ رِيحَ يُوسُفَ، وَبَيْنَهُمَا ثَمَانُونَ فَرْسَخًا، يُوسُفُ بِمِصْرَ وَيَعْقُوبُ بِأَرْضِ كَنْعَانَ. فَقَالَ يَعْقُوبُ: إِنِّي لَأَجِدُ رِيحَ يُوسُفَ لَوْلَا أَنْ تُفَنِّدُونِ ؟ فَقَالَ لَهُ مَنْ حَضَرَهُ مِنْ أَوْلَادِهِ: تَاللَّهِ إِنَّكَ مِنْ ذِكْرِ يُوسُفَ لَفِي ضَلَالِكَ الْقَدِيمِ فَلَمَّا أَنْ جَاءَ الْبَشِيرُ بِقَمِيصِ يُوسُفَ أَلْقَاهُ عَلَى وَجْهِ يَعْقُوبَ فَعَادَ بَصِيرًا وَ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ، يَعْنِي تَصْدِيقَ اللَّهِ تَأْوِيلَ رُؤْيَا يُوسُفَ، وَ لَمَّا أَنْ جَاءَ الْبَشِيرُ قَالَ لَهُ يَعْقُوبُ: كَيْفَ تَرَكْتَ يُوسُفَ ؟ قَالَ: إِنَّهُ مَلِكُ مِصْرَ. قَالَ: مَا أَصْنَعُ بِالْمُلْكِ ! عَلَى أَيِّ دِينٍ تَرَكْتَهُ ؟ قَالَ: عَلَى الْإِسْلَامِ. قَالَ: الْآنَ تَمَّتِ النِّعْمَةُ. فَلَمَّا رَأَى مَنْ عِنْدَهُ مِنْ أَوْلَادِهِ قَمِيصَ يُوسُفَ وَخَبَرَهُ قَالُوا لَهُ: يَاأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ أَخَّرَ الدُّعَاءَ إِلَى السَّحَرِ مِنْ لَيْلَةِ الْجُمُعَةِ.

     ✧ They returned to Egypt and entered upon Joseph and said: “Adversity has touched us and our family, and we have come with goods of scant worth” [12:88]—that was clarified butter and wool—and they asked for leniency toward them, and said to him: “And give charity to us” [12:88], meaning from the excess between the inferior and the superior; it is also said: return our brother to us. When he heard their words, his soul overpowered him and his tears flowed weeping, then he disclosed to them what he had been concealing. It is said that he revealed this to them only because his father had written to him, when he was told that he had taken his son because he stole—a letter: From Jacob, Israel of God, son of Isaac, sacrifice of God, son of Abraham, friend of God, to the mighty one of Egypt, the manifester of justice. To proceed: we are a household upon whom trial is appointed. As for my grandfather, his hands and feet were bound, and he was cast into the fire, but God made it coolness and peace. As for my father, his hands and feet were bound, and the knife was placed on his throat to slaughter him, but God ransomed him. As for me, I had a son who was the dearest of my children to me, and his brothers took him to the wilderness, then they returned with his shirt smeared with blood and said: the wolf ate him. I had another son, his brother from his mother, with whom I consoled myself, but they took him, then they returned and said: he stole, and you imprisoned him. We are a household that does not steal, and we do not beget a thief. So if you return him to me, otherwise I will call upon you a supplication that reaches the seventh of your offspring. When he read the letter, he could not restrain himself from weeping, and he revealed himself to them, saying: “Do you know what you did to Joseph and his brother when you were ignorant?” They said: “Are you indeed Joseph?” He said: “I am Joseph and this is my brother. God has been gracious to us” by bringing us together. They apologized and said: “By God, God has preferred you over us, and we were indeed sinners.” He said: “No reproach upon you this day” [12:92], meaning I will not mention your sin to you; “may God forgive you” [12:92]. Then he asked them about their father, and they said: When Benjamin was lost to him, he became blind from grief. He said: “Go with this shirt of mine and cast it over my father's face; he will come seeing, and bring me all your family” [12:93]. Judah said: I will go with it, for I went to him with the shirt smeared with blood and told him that Joseph had been eaten by the wolf; so I will tell him that he is alive, and I will gladden him as I saddened him. He was the bearer of good tidings. When the caravan departed from Egypt, the wind carried to Jacob the scent of Joseph, while between them were eighty parasangs, Joseph in Egypt and Jacob in the land of Canaan. Jacob said: “Indeed I find the scent of Joseph, if you do not think me senile” [12:94]? Those of his sons present with him said: “By God, you are indeed in your old error” [12:95] concerning the mention of Joseph. When the bearer of good tidings came with Joseph's shirt, he cast it over Jacob's face, and he became seeing again, and he said: “Did I not tell you that I know from God what you do not know” [12:96], meaning the truthfulness of God's interpretation of Joseph's vision. When the bearer of good tidings came, Jacob said to him: How did you leave Joseph? He said: He is king of Egypt. He said: What do I care for kingship? Upon what religion did you leave him? He said: Upon Islam. He said: Now the blessing is complete. When those of his sons with him saw Joseph's shirt and his news, they said to him: “Our father, ask forgiveness for our sins” [12:97]. He said: “I will ask forgiveness for you” [12:98], and he delayed the supplication until the pre-dawn of Friday night.

174. Tarikh (al-Tabari) 174No grade recorded

     ثُمَّ دَخَلَ يَعْقُوبُ وَأَوْلَادُهُ وَأَهْلُهُ إِلَى مِصْرَ، فَلَمَّا بَلَغُوا خَرَجَ يُوسُفُ يَتَلَقَّاهُ فِي أُلُوفٍ كَثِيرَةٍ، فَنَظَرَ يَعْقُوبُ إِلَى الْخَيْلِ، فَقَالَ لِابْنِهِ يَهُوذَا وَهُوَ يَتَوَكَّأُ عَلَيْهِ: هَذَا فِرْعَوْنُ [مِصْرَ]؟ فَقَالَ: لَا، هَذَا ابْنُكَ يُوسُفُ. فَلَمَّا الْتَقَيَا قَالَ يَعْقُوبُ: السَّلَامُ عَلَيْكَ يَا مُذْهِبَ الْأَحْزَانِ لِأَنَّهُ لَمْ يُفَارِقْهُ الْحُزْنُ وَالْبُكَاءُ مُدَّةَ غَيْبَةِ يُوسُفَ عَنْهُ. قَالَ: فَلَمَّا دَخَلُوا مِصْرَ رَفَعَ أَبَوَيْهِ، يَعْنِي أُمَّهُ وَأَبَاهُ، وَقِيلَ: كَانَتْ خَالَتَهُ. وَكَانَتْ أَمُّهُ قَدْ مَاتَتْ، وَخَرَّ لَهُ يَعْقُوبُ وَأُمُّهُ وَإِخْوَتُهُ سُجَّدًا، وَكَانَ السُّجُودُ تَحِيَّةَ النَّاسِ لِلْمُلُوكِ، وَلَمْ يُرِدْ بِالسُّجُودِ وَضْعَ الْجَبْهَةِ عَلَى الْأَرْضِ، فَإِنَّ ذَلِكَ لَا يَجُوزُ إِلَّا لِلَّهِ تَعَالَى، وَإِنَّمَا أَرَادَ الْخُضُوعَ وَالتَّوَاضُعَ وَالِانْحِنَاءَ عِنْدَ السَّلَامِ كَمَا يُفْعَلُ الْآنَ بِالْمُلُوكِ. وَالْعَرْشُ: السَّرِيرُ. وَقَالَ: يَاأَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا. وَكَانَ بَيْنَ رُؤْيَا يُوسُفَ وَمَجِيءِ يَعْقُوبَ أَرْبَعُونَ سَنَةً، وَقِيلَ: ثَمَانُونَ سَنَةً، فَإِنَّهُ أُلْقِيَ فِي الْجُبِّ وَهُوَ ابْنُ سَبْعَ عَشْرَةَ سَنَةً، وَلَقِيَهُ وَهُوَ ابْنُ سَبْعٍ وَتِسْعِينَ وَعَاشَ بَعْدَ جَمْعِ شَمْلِهِ ثَلَاثًا وَعِشْرِينَ سَنَةً، وَتُوُفِّيَ وَلَهُ مِائَةٌ وَعِشْرُونَ سَنَةً، وَأَوْصَى إِلَى أَخِيهِ يَهُودَا. وَقِيلَ كَانَتْ غَيْبَةُ يُوسُفَ عَنْ يَعْقُوبَ ثَمَانِيَ عَشْرَةَ سَنَةً. وَقِيلَ: إِنَّ يُوسُفَ دَخَلَ مِصْرَ وَلَهُ سَبْعَ عَشْرَةَ سَنَةً، وَاسْتَوْزَرَهُ فِرْعَوْنُ بَعْدَ ثَلَاثَ عَشْرَةَ سَنَةً مِنْ قُدُومِهِ إِلَى مِصْرَ، وَكَانَتْ مُدَّةُ غَيْبَتِهِ عَنْ يَعْقُوبَ اثْنَتَيْنِ وَعِشْرِينَ سَنَةً، وَكَانَ مُقَامُ يَعْقُوبَ بِمِصْرَ وَأَهْلِهِ مَعَهُ سَبْعَ عَشْرَةَ سَنَةً، وَقِيلَ غَيْرُ ذَلِكَ، وَاللَّهُ أَعْلَمُ. وفاة يعقوب عليه السلام وَلَمَّا مَاتَ يَعْقُوبُ أَوْصَى إِلَى يُوسُفَ أَنْ يَدْفِنَهُ مَعَ أَبِيهِ إِسْحَاقَ، فَفَعَلَ يُوسُفُ، فَسَارَ بِهِ إِلَى الشَّامِ فَدَفَنَهُ عِنْدَ أَبِيهِ، ثُمَّ عَادَ إِلَى مِصْرَ وَأَوْصَى يُوسُفُ أَنْ يُحْمَلَ مِنْ مِصْرَ وَيُدْفَنَ عِنْدَ آبَائِهِ، فَحَمَلَهُ مُوسَى لَمَّا خَرَجَ بِبَنِي إِسْرَائِيلَ. وَوَلَدَ يُوسُفُ إِفْرَائِيمَ وَمَنْشَى، فَوُلِدَ لِإِفْرَائِيمَ نُونٌ، وَلِنُونَ يُوشَعُ فَتَى مُوسَى، وَوُلِدَ لِمَنْشَى مُوسَى، قَبْلَ مُوسَى بْنِ عِمْرَانَ، وَزَعَمَ أَهْلُ التَّوْرَاةِ أَنَّهُ مُوسَى الْخَضِرُ، وَوُلِدَ لَهُ رَحْمَةُ امْرَأَةُ أَيُّوبَ فِي قَوْلٍ. وَذَكَرُوا أَنَّهُ لَمَّا مَاتَ يَعْقُوبُ بَكَى عَلَيْهِ أَهْلُ مِصْرَ سَبْعِينَ يَوْمًا، وَأَمَرَ يُوسُفُ الْأَطِبَّاءَ فَطَيَّبُوهُ بِطِيبٍ، وَمَكَثَ فِيهِ أَرْبَعِينَ يَوْمًا، ثُمَّ اسْتَأْذَنَ يُوسُفُ مَلِكَ مِصْرَ فِي الْخُرُوجِ مَعَ أَبِيهِ لِيَدْفِنَهُ عِنْدَ أَهْلِهِ، فَأَذِنَ لَهُ وَخَرَجَ مَعَهُ أَكَابِرُ مِصْرَ وَشُيُوخُهَا، فَلَمَّا وَصَلُوا حَبْرُونَ دَفَنُوهُ فِي الْمَغَارَةِ الَّتِي كَانَ اشْتَرَاهَا إِبْرَاهِيمُ الْخَلِيلُ مِنْ عَفْرُونَ بْنِ صَخْرٍ الْحِيثِيِّ، وَعَمِلُوا لَهُ عَزَاءً سَبْعَةَ أَيَّامٍ. قَالُوا: ثُمَّ رَجَعُوا إِلَى بِلَادِهِمْ، وَعَزَّى إِخْوَةُ يُوسُفَ لِيُوسُفَ فِي أَبِيهِمْ، وَتَرَقَّقُوا لَهُ فَأَكْرَمَهُمْ وَأَحْسَنَ مُنْقَلَبَهُمْ، فَأَقَامُوا بِبِلَادِ مِصْرَ، ثُمَّ حَضَرَتْ يُوسُفَ عَلَيْهِ السَّلَامُ الْوَفَاةُ فَأَوْصَى أَنْ يُحْمَلَ مَعَهُمْ إِذَا خَرَجُوا مِنْ مِصْرَ فَيُدْفَنَ عِنْدَ آبَائِهِ، فَحَنَّطُوهُ وَوَضَعُوهُ فِي تَابُوتٍ فَكَانَ بِمِصْرَ حَتَّى أَخْرَجَهُ مَعَهُ مُوسَى عَلَيْهِ السَّلَامُ فَدَفَنَهُ عِنْدَ آبَائِهِ، كَمَا سَيَأْتِي. قَالُوا: فَمَاتَ وَهُوَ ابْنُ مِائَةِ سَنَةٍ وَعَشْرِ سِنِينَ. هَذَا نَصُّهُمْ فِيمَا رَأَيْتُهُ وَفِيمَا حَكَاهُ ابْنُ جَرِيرٍ أَيْضًا. وَقَالَ مُبَارَكُ بْنُ فَضَالَةَ عَنِ الْحَسَنِ أُلْقِيَ يُوسُفُ فِي الْجُبِّ وَهُوَ ابْنُ سَبْعَ عَشْرَةَ سَنَةً، وَغَابَ عَنْ أَبِيهِ ثَمَانِينَ سَنَةً، وَعَاشَ بَعْدَ ذَلِكَ ثَلَاثًا وَعِشْرِينَ سَنَةً، وَمَاتَ وَهُوَ ابْنُ مِائَةِ سَنَةٍ وَعِشْرِينَ سَنَةً. وَقَالَ غَيْرُهُ أَوْصَى إِلَى أَخِيهِ يَهُوذَا. صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ وَعَلَى الْأَنْبِيَاءِ أَجْمَعِينَ.

     ✧ Then Jacob and his sons and his family entered Egypt. When they arrived, Joseph went out to meet him with many thousands. Jacob looked at the horses and said to his son Judah, while leaning on him: "Is this Pharaoh [of Egypt]?" He said: "No, this is your son Joseph." When they met, Jacob said: "Peace be upon you, O remover of sorrows," because sorrow and weeping had not left him during the period of Joseph's absence from him. He said: When they entered Egypt, he raised his parents, meaning his mother and his father—and it was said: it was his maternal aunt; his mother had died—and Jacob and his mother and his brothers fell down before him prostrating. Prostration was the people's greeting to kings. By prostration he did not mean placing the forehead on the ground, for that is not permissible except to God Almighty; rather, he meant submissiveness, humility, and bowing at the greeting, as is done nowadays to kings. Al-ʿarsh means the throne. And he said: "O my father, this is the interpretation of my dream of old; my Lord has made it true." Between Joseph's dream and Jacob's coming there were forty years—and it was said: eighty years. For he was cast into the well when he was seventeen years old, he met him when he was ninety-seven, and he lived after his reunion twenty-three years; he died at one hundred and twenty years and entrusted his brother Judah. It was said that Joseph's absence from Jacob was eighteen years. It was said that Joseph entered Egypt at seventeen, and Pharaoh appointed him as minister thirteen years after his arrival in Egypt; the duration of his absence from Jacob was twenty-two years; Jacob's stay in Egypt with his family was seventeen years—and other than that was said, and God knows best. The death of Jacob ﷺ. When Jacob died, he entrusted Joseph to bury him with his father Isaac. Joseph did so, traveling with him to Syria and burying him with his father. Then he returned to Egypt. Joseph enjoined that he be carried from Egypt and buried with his forefathers, and Moses carried him when he departed with the Children of Israel. Joseph begot Ephraim and Manasseh. To Ephraim was born Nun, and to Nun Joshua, the attendant of Moses. To Manasseh was born Moses, before Moses son of ʿImrān. The people of the Torah claimed that he is Moses al-Khiḍr. To him was born Raḥmah, the wife of Job, according to one saying. They mentioned that when Jacob died, the people of Egypt wept over him for seventy days. Joseph commanded the physicians, and they embalmed him with spices; he remained in it for forty days. Then Joseph asked the king of Egypt for permission to go out with his father to bury him with his family. He permitted him, and the nobles and elders of Egypt went out with him. When they reached Hebron, they buried him in the cave that Abraham the Friend had purchased from Ephron son of Ṣakhr the Hittite, and they made mourning for him for seven days. They said: Then they returned to their lands. Joseph's brothers consoled Joseph for their father and showed tenderness to him, so he honored them and made their return good. They remained in the land of Egypt. Then death came to Joseph ﷺ, and he enjoined that he be carried with them when they departed from Egypt to be buried with his forefathers. They embalmed him and placed him in a coffin, and he remained in Egypt until Moses ﷺ brought him out with him and buried him with his forefathers, as will come later. They said: He died at one hundred and ten years. This is their text as I have seen it, and as Ibn Jarīr also reported. Mubārak b. Faḍālah said, from al-Ḥasan: Joseph was cast into the well at seventeen, he was absent from his father for eighty years, he lived after that twenty-three years, and he died at one hundred and twenty years. Someone other than him said: He entrusted his brother Judah. May God's blessings and ﷺ and upon all the prophets.

175. Tarikh (al-Tabari) 175No grade recorded

     يَعْقُوبَ كَانَ لَهُ مِنَ الْبَنِينَ اثْنَا عَشَرَ وَلَدًا ذَكَرًا، وَسَمَّيْنَاهُمْ، وَإِلَيْهِمْ تُنْسَبُ أَسْبَاطُ بَنِي إِسْرَائِيلَ كُلُّهُمْ، وَكَانَ أَشْرَفُهُمْ وَأَجَلُّهُمْ وَأَعْظَمُهُمْ يُوسُفَ عَلَيْهِ السَّلَامُ، وَقَدْ ذَهَبَ طَائِفَةٌ مِنَ الْعُلَمَاءِ إِلَى أَنَّهُ لَمْ يَكُنْ فِيهِمْ نَبِيٌّ غَيْرُهُ وَبَاقِي إِخْوَتِهِ لَمْ يُوحَ إِلَيْهِمْ، وَظَاهِرُ مَا ذُكِرَ مِنْ فِعَالِهِمْ، وَمَقَالِهِمْ فِي هَذِهِ الْقِصَّةِ يَدُلُّ عَلَى هَذَا الْقَوْلِ، وَمَنِ اسْتَدَلَّ عَلَى نُبُوَّتِهِمْ بِقَوْلِهِ: قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ [ الْبَقَرَةِ: 136 ]. وَزَعَمَ أَنَّ هَؤُلَاءِ هُمُ الْأَسْبَاطُ، فَلَيْسَ اسْتِدْلَالُهُ بِقَوِيٍّ؛ لِأَنَّ الْمُرَادَ بِالْأَسْبَاطِ شُعُوبُ بَنِي إِسْرَائِيلَ، وَمَا كَانَ يُوجَدُ فِيهِمْ مِنَ الْأَنْبِيَاءِ الَّذِينَ يَنْزِلُ عَلَيْهِمُ الْوَحْيُ مِنَ السَّمَاءِ، وَاللَّهُ أَعْلَمُ. وَمِمَّا يُؤَيِّدُ أَنَّ يُوسُفَ عَلَيْهِ السَّلَامُ هُوَ الْمُخْتَصُّ مِنْ بَيْنِ إِخْوَتِهِ بِالرِّسَالَةِ وَالنُّبُوَّةِ أَنَّهُ نَصَّ عَلَى نُبُوَّتِهِ وَالْإِيحَاءِ إِلَيْهِ فِي غَيْرِ مَا آيَةٍ فِي كِتَابِهِ الْعَزِيزِ، وَلَمْ يَنُصَّ عَلَى وَاحِدٍ مِنْ إِخْوَتِهِ سِوَاهُ، فَدَلَّ عَلَى مَا ذَكَرْنَاهُ. وَيُسْتَأْنَسُ لِهَذَا بِمَا قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: الْكَرِيمُ ابْنُ الْكَرِيمِ ابْنِ الْكَرِيمِ ابْنِ الْكَرِيمِ يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ. انْفَرَدَ بِهِ الْبُخَارِيُّ

     ✧ Jacob had twelve male children, and we named them, and to them are attributed all the tribes of the Children of Israel. The noblest, most exalted, and greatest of them was Joseph ﷺ. A group of scholars held that there was no prophet among them besides him, and that his remaining brothers did not receive revelation. The apparent account of their actions and statements in this story supports this view. Whoever argues for their prophethood based on His saying: "Say: We believe in God and what has been sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the tribes" [al-Baqarah: 136], and claims that these are the tribes, his argument is not strong, because what is meant by the tribes are the peoples of the Children of Israel and the prophets among them upon whom revelation descended from heaven. And God knows best. Among what supports that Joseph ﷺ was singled out from among his brothers for messengership and prophethood is that the text specifies his prophethood and the revelation to him in more than one verse of His mighty Book, while it does not specify any one of his brothers besides him. This proves what we have mentioned. This is supported by what Imam Ahmad narrated with his chain from Ibn ʿUmar that the Messenger of God ﷺ said: "The noble, son of the noble, son of the noble, son of the noble: Joseph son of Jacob son of Isaac son of Abraham." Al-Bukhārī alone narrated it.

176. Tarikh (al-Tabari) 176No grade recorded

     قِصَّةُ يُوسُفَ ابْنِ رَاحِيلَ   وَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي شَأْنِهِ، وَمَا كَانَ مِنْ أَمْرِهِ سُورَةً مِنَ الْقُرْآنِ الْعَظِيمِ لِيُتَدَبَّرَ مَا فِيهَا مِنَ الْحِكَمِ وَالْمَوَاعِظِ وَالْآدَابِ وَالْأَمْرِ الْحَكِيمِ. أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: الر تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ [ يُوسُفَ: 1 - 3 ]. إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَاأَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ قَالَ يَابُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ [ يُوسُفَ: 4 - 6 ]. لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ قَالَ قَائِلٌ مِنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَةِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِنْ كُنْتُمْ فَاعِلِينَ [ يُوسُفَ: 7 - 10 ] قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَى يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ [ يُوسُفَ: 11 - 14 ]. فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَةِ الْجُبِّ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لَا يَشْعُرُونَ وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ قَالُوا يَاأَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ كُنَّا صَادِقِينَ وَجَاءُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ [ يُوسُفَ: 15 - 18 ]. وَجَاءَتْ سَيَّارَةٌ فَأَرْسَلُوا وَارِدَهُمْ فَأَدْلَى دَلْوَهُ قَالَ يَابُشْرَى هَذَا غُلَامٌ وَأَسَرُّوهُ بِضَاعَةً وَاللَّهُ عَلِيمٌ بِمَا يَعْمَلُونَ وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ وَقَالَ الَّذِي اشْتَرَاهُ مِنْ مِصْرَ لِامْرَأَتِهِ أَكْرِمِي مَثْوَاهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ وَلِنُعَلِّمَهُ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ [ يُوسُفَ: 19 - 22 ]. وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللَّهِ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِنْ دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلَّا أَنْ يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ قَالَ هِيَ رَاوَدَتْنِي عَنْ نَفْسِي وَشَهِدَ شَاهِدٌ مِنْ أَهْلِهَا إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ يُوسُفُ أَعْرِضْ عَنْ هَذَا وَاسْتَغْفِرِي لِذَنْبِكِ إِنَّكِ كُنْتِ مِنَ الْخَاطِئِينَ [ يُوسُفَ: 23 - 29 ]. وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَةُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَنْ نَفْسِهِ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَاهَا فِي ضَلَالٍ مُبِينٍ فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً وَآتَتْ كُلَّ وَاحِدَةٍ مِنْهُنَّ سِكِّينًا وَقَالَتِ اخْرُجْ عَلَيْهِنَّ فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلَّهِ مَا هَذَا بَشَرًا إِنْ هَذَا إِلَّا مَلَكٌ كَرِيمٌ قَالَتْ فَذَلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ وَلَقَدْ رَاوَدْتُهُ عَنْ نَفْسِهِ فَاسْتَعْصَمَ وَلَئِنْ لَمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونَنْ مِنَ الصَّاغِرِينَ قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ [ يُوسُفَ: 30 - 34 ] رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ. يَعْنِي: إِنْ وَكَلْتَنِي إِلَى نَفْسِي فَلَيْسَ لِي مِنْ نَفْسِي إِلَّا الْعَجْزُ وَالضَّعْفُ، وَلَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ فَأَنَا ضَعِيفٌ إِلَّا مَا قَوَّيْتَنِي وَعَصَمْتَنِي وَحَفِظْتَنِي وَحُطْتَنِي بِحَوْلِكَ وَقُوَّتِكَ. وَلِهَذَا قَالَ تَعَالَى: فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ. ثُمَّ بَدَا لَهُمْ مِنْ بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنُنَّهُ حَتَّى حِينٍ وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ مَا كَانَ لَنَا أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ ذَلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ يَاصَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ يَاصَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا وَأَمَّا الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِنْ رَأْسِهِ قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ [ يُوسُفَ: 35 - 41 ] وَقَالَ الْمَلِكُ إِنِّي أَرَى سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ يَاأَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُؤْيَايَ إِنْ كُنْتُمْ لِلرُّؤْيَا تَعْبُرُونَ قَالُوا أَضْغَاثُ أَحْلَامٍ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ فَأَرْسِلُونِي يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ [ يُوسُفَ: 43 - 49 ]. وَقَالَ الْمَلِكُ ائْتُونِي بِهِ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدْتُنَّ يُوسُفَ عَنْ نَفْسِهِ قُلْنَ حَاشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ قَالَتِ امْرَأَةُ الْعَزِيزِ الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي إِنَّ رَبِّي غَفُورٌ رَحِيمٌ [ يُوسُفَ: 50 - 53 ]. وَقَالَ الْمَلِكُ ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ قَالَ اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ نُصِيبُ بِرَحْمَتِنَا مَنْ نَشَاءُ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ [ يُوسُفَ: 54 - 57 ]. وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنْكِرُونَ وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ قَالَ ائْتُونِي بِأَخٍ لَكُمْ مِنْ أَبِيكُمْ أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِينَ فَإِنْ لَمْ تَأْتُونِي بِهِ فَلَا كَيْلَ لَكُمْ عِنْدِي وَلَا تَقْرَبُونِ قَالُوا سَنُرَاوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَاعِلُونَ وَقَالَ لِفِتْيَانِهِ اجْعَلُوا بِضَاعَتَهُمْ فِي رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انْقَلَبُوا إِلَى أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ [ يُوسُفَ: 58 - 62 ]. فَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ قَالُوا يَا أَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَا أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَافِظُونَ قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنْتُكُمْ عَلَى أَخِيهِ مِنْ قَبْلُ فَاللَّهُ خَيْرٌ حَافِظًا وَهُوَ أَرْحَمُ الرَّاحِمِينَ وَلَمَّا فَتَحُوا مَتَاعَهُمْ وَجَدُوا بِضَاعَتَهُمْ رُدَّتْ إِلَيْهِمْ قَالُوا يَا أَبَانَا مَا نَبْغِي هَذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَا وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ذَلِكَ كَيْلٌ يَسِيرٌ قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِنَ اللَّهِ لَتَأْتُنَّنِي بِهِ إِلَّا أَنْ يُحَاطَ بِكُمْ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ مَا كَانَ يُغْنِي عَنْهُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا وَإِنَّهُ لَذُو عِلْمٍ لِمَا عَلَّمْنَاهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ [ يُوسُفَ: 63 - 68 ]. وَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَخَاهُ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ قَالُوا وَأَقْبَلُوا عَلَيْهِمْ مَاذَا تَفْقِدُونَ قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ قَالُوا تَاللَّهِ لَقَدْ عَلِمْتُمْ مَا جِئْنَا لِنُفْسِدَ فِي الْأَرْضِ وَمَا كُنَّا سَارِقِينَ قَالُوا فَمَا جَزَاؤُهُ إِنْ كُنْتُمْ كَاذِبِينَ قَالُوا جَزَاؤُهُ مَنْ وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِي الظَّالِمِينَ فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِنْ وِعَاءِ أَخِيهِ كَذَلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَنْ يَشَاءَ اللَّهُ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ قَالُوا إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ قَالَ أَنْتُمْ شَرٌّ مَكَانًا وَاللَّهُ أَعْلَمُ بِمَا تَصِفُونَ قَالُوا يَاأَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ قَالَ مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ [ يُوسُفَ: 69 - 79 ] فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَوْثِقًا مِنَ اللَّهِ وَمِنْ قَبْلُ مَا فَرَّطْتُمْ فِي يُوسُفَ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّى يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي وَهُوَ خَيْرُ الْحَاكِمِينَ ارْجِعُوا إِلَى أَبِيكُمْ فَقُولُوا يَاأَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا وَإِنَّا لَصَادِقُونَ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ وَتَوَلَّى عَنْهُمْ وَقَالَ يَا أَسَفَى عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّى تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ يَابَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ إِنَّهُ لَا يَيْئَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ [ يُوسُفَ: 80 - 87 ]. فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهَذَا أَخِي قَدْ مَنَّ اللَّهُ عَلَيْنَا إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ قَالُوا تَاللَّهَ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ اذْهَبُوا بِقَمِيصِي هَذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ [ يُوسُفَ: 88 - 93 ]. وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ لَوْلَا أَنْ تُفَنِّدُونِ قَالُوا تَاللَّهِ إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ فَلَمَّا أَنْ جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ قَالُوا يَاأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ [ يُوسُفَ: 94 - 98 ] فَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا وَقَالَ يَاأَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ [ يُوسُفَ: 99 - 101 ]

     ✧ The story of Joseph son of Rachel God Almighty sent down concerning his affair, and what happened to him, a surah of the great Quran, so that the wisdom, admonitions, manners, and wise command in it may be pondered. I seek refuge with God from the accursed Satan. In the name of God, the Compassionate, the Merciful: Alif Lām Rāʾ. Those are the signs of the clear Book. We have sent it down as an Arabic Quran, so that you may understand. We relate to you the best of stories by what We have revealed to you of this Quran, though before it you were among the heedless. [Yūsuf: 1–3]. When Joseph said to his father, “O my father, I saw eleven stars, and the sun and the moon; I saw them prostrating to me.” He said, “O my son, do not relate your vision to your brothers, lest they devise a plot against you. Surely Satan is to man a clear enemy. Thus your Lord will choose you and teach you the interpretation of events, and complete His favor upon you and upon the family of Jacob, as He completed it upon your forefathers before, Abraham and Isaac. Surely your Lord is Knowing, Wise.” [Yūsuf: 4–6]. Indeed in Joseph and his brothers there are signs for those who ask. When they said, “Joseph and his brother are dearer to our father than we, though we are a band. Surely our father is in clear error. Kill Joseph or cast him to some land, so that your father’s face may be free for you, and after that you may become a righteous people.” One of them said, “Do not kill Joseph, but cast him into the bottom of the well; some caravan will pick him up, if you are going to act.” [Yūsuf: 7–10]. They said, “O our father, why do you not trust us with Joseph, though we are his sincere well-wishers? Send him with us tomorrow to graze and play, and we will surely guard him.” He said, “It surely grieves me that you should take him away, and I fear that the wolf may eat him while you are heedless of him.” They said, “If the wolf eats him while we are a band, then we are surely losers.” [Yūsuf: 11–14]. When they went away with him and agreed to put him in the bottom of the well, We revealed to him, “You will surely inform them of this affair of theirs while they do not perceive.” They came to their father at nightfall weeping. They said, “O our father, we went racing with one another and left Joseph by our belongings, and the wolf ate him. But you will not believe us, even if we are truthful.” They brought his shirt with false blood on it. He said, “Rather your souls have made a matter seem fair to you. So patience is beautiful, and God is the one sought for help against what you describe.” [Yūsuf: 15–18]. A caravan came, and they sent their water-drawer, and he let down his bucket. He said, “What good news! Here is a boy.” And they concealed him as merchandise, but God knows what they do. They sold him for a paltry price, a few counted dirhams, and they were among those who held him in little esteem. The one from Egypt who bought him said to his wife, “Make his stay honorable. Perhaps he may benefit us, or we may take him as a son.” Thus We established Joseph in the land, and so We might teach him the interpretation of events. God prevails over His affair, but most people do not know. When he reached his full strength, We gave him judgment and knowledge. Thus We reward the doers of good. [Yūsuf: 19–22]. And the woman in whose house he was sought to seduce him from himself. She closed the doors and said, “Come, you.” He said, “God forbid! Surely my lord has made my stay honorable. Surely the wrongdoers do not succeed.” She desired him, and he would have desired her had he not seen the proof of his Lord. Thus it was that We might turn away from him evil and indecency. Surely he was one of Our devoted servants. They raced to the door, and she tore his shirt from behind, and they found her master at the door. She said, “What is the recompense of one who intended evil to your household except that he be imprisoned or a painful punishment?” He said, “She sought to seduce me from myself.” And a witness from her household bore witness: “If his shirt is torn from the front, then she has told the truth and he is among the liars. But if his shirt is torn from behind, then she has lied and he is among the truthful.” When he saw his shirt torn from behind, he said, “Surely it is of your women’s plotting. Surely your plotting is great. Joseph, turn away from this. And ask forgiveness for your sin. Surely you are among the sinful.” [Yūsuf: 23–29]. And women in the city said, “The wife of the ʿAzīz is seeking to seduce her young man from himself. He has infatuated her with love. Surely we see her in clear error.” When she heard of their malicious talk, she sent for them and prepared for them a reclining place, and gave each one of them a knife, and said, “Come out before them.” When they saw him, they admired him greatly and cut their hands, and said, “God forbid! This is not a human. This is but a noble angel.” She said, “That is the one about whom you blamed me. I sought to seduce him from himself, but he held back. If he does not do what I command him, he will surely be imprisoned and will surely be among the humiliated.” He said, “My Lord, prison is dearer to me than what they invite me to. Unless You turn away their plotting from me, I will incline to them and be among the ignorant.” So his Lord answered him and turned away their plotting from him. Surely He is the Hearing, the Knowing. [Yūsuf: 30–34]. My Lord, prison is dearer to me than what they invite me to. Unless You turn away their plotting from me, I will incline to them and be among the ignorant. It means: if You entrust me to myself, I have nothing but incapacity and weakness, and I possess no benefit or harm for myself except what God wills. I am weak unless You strengthen me, protect me, guard me, and surround me with Your might and power. Therefore God Almighty said: So his Lord answered him and turned away their plotting from him. Surely He is the Hearing, the Knowing. Then it occurred to them, after they had seen the signs, to imprison him for a while. And two young men entered prison with him. One of them said, “I saw myself pressing wine.” The other said, “I saw myself carrying bread on my head, from which birds were eating. Tell us its interpretation. We see you among the doers of good.” He said, “No food will come to you as provision except that I will tell you its interpretation before it comes to you. That is part of what my Lord has taught me. I have forsaken the religion of a people who do not believe in God, and they are disbelievers in the Hereafter. I follow the religion of my fathers Abraham, Isaac, and Jacob. It is not for us to associate anything with God. That is part of God’s favor upon us and upon people, but most people do not give thanks. O my two companions in prison, are many different lords better, or God, the One, the Subduer? You worship besides Him nothing but names you have named, you and your fathers, for which God has sent down no authority. Judgment belongs only to God. He has commanded that you worship none but Him. That is the upright religion, but most people do not know. O my two companions in prison, as for one of you, he will serve wine to his lord. As for the other, he will be crucified, and birds will eat from his head. The matter about which you ask is decided.” [Yūsuf: 35–41]. And the king said, “I see seven fat cows being eaten by seven lean ones, and seven green ears and others dry. O assembly, give me a ruling about my vision, if you can interpret visions.” They said, “Confused dreams, and we are not knowledgeable in the interpretation of dreams.” The one of the two who was saved said, after he remembered after a time, “I will tell you its interpretation, so send me.” “Joseph, O truthful one, give us a ruling about seven fat cows being eaten by seven lean ones, and seven green ears and others dry, so that I may return to the people, so that they may know.” He said, “You will sow for seven years as usual. What you harvest, leave it in its ear, except a little of what you eat. Then after that will come seven hard years that will consume what you have stored up for them, except a little of what you keep. Then after that will come a year in which people will be given rain, and in which they will press.” [Yūsuf: 43–49]. And the king said, “Bring him to me.” When the messenger came to him, he said, “Return to your lord and ask him what was the case of the women who cut their hands. Surely my Lord is knowing of their plotting.” He said, “What was your affair when you sought to seduce Joseph from himself?” They said, “God forbid! We know no evil against him.” The wife of the ʿAzīz said, “Now the truth has come to light. I sought to seduce him from himself, and he is surely among the truthful. That is so he may know that I did not betray him in secret, and that God does not guide the plotting of the treacherous. I do not absolve myself. Surely the soul commands evil, except what my Lord has mercy upon. Surely my Lord is Forgiving, Merciful.” [Yūsuf: 50–53]. And the king said, “Bring him to me; I will take him for myself.” When he spoke with him, he said, “You are today with us established and trusted.” He said, “Put me over the treasures of the land. I am a knowing guardian.” Thus We established Joseph in the land, to settle in it wherever he wished. We reach with Our mercy whom We will, and We do not waste the reward of the doers of good. And the reward of the Hereafter is better for those who believe and are God-fearing. [Yūsuf: 54–57]. And Joseph’s brothers came and entered upon him, and he recognized them, while they did not recognize him. When he had equipped them with their provisions, he said, “Bring me a brother of yours from your father. Do you not see that I give full measure and am the best of hosts? If you do not bring him to me, then there will be no measure for you with me, and do not come near me.” They said, “We will seek to persuade his father about him, and we will surely do it.” He said to his servants, “Put their merchandise in their saddlebags, so that they may recognize it when they return to their people, so that they may come back.” [Yūsuf: 58–62]. When they returned to their father, they said, “O our father, the measure has been withheld from us, so send our brother with us, that we may obtain measure, and we will surely guard him.” He said, “Should I trust you with him except as I trusted you with his brother before? God is the best guardian, and He is the Most Merciful of the merciful.” When they opened their baggage, they found their merchandise returned to them. They said, “O our father, what more could we seek? This is our merchandise returned to us. We will provision our family, guard our brother, and obtain an extra camel-load. That is an easy measure.” He said, “I will not send him with you until you give me a solemn pledge by God that you will surely bring him back to me, unless you are surrounded.” When they gave him their pledge, he said, “God is witness over what we say.” And he said, “O my sons, do not enter by one gate, but enter by different gates. I cannot avail you anything against God. Judgment belongs only to God. Upon Him I rely, and upon Him let the reliant rely.” When they entered as their father commanded them, it did not avail them anything against God, except a need in Jacob’s soul that he fulfilled. Surely he had knowledge because We taught him, but most people do not know. [Yūsuf: 63–68]. When they entered upon Joseph, he took his brother to himself and said, “I am your brother, so do not grieve over what they used to do.” When he had equipped them with their provisions, he put the drinking cup in his brother’s saddlebag. Then a herald proclaimed, “O caravan, you are surely thieves.” They said, turning to them, “What are you missing?” They said, “We are missing the king’s goblet, and whoever brings it will have a camel-load, and I am responsible for it.” They said, “By God, you know we did not come to do mischief in the land, and we are not thieves.” They said, “What is its punishment if you are liars?” They said, “Its punishment is that the one in whose saddlebag it is found, he himself is its punishment. Thus we punish the wrongdoers.” He began with their vessels before his brother’s vessel, then brought it out of his brother’s vessel. Thus We devised for Joseph. He could not have taken his brother by the king’s law, unless God willed. We raise in degrees whom We will, and above every possessor of knowledge is one more knowing. They said, “If he steals, a brother of his stole before.” Joseph concealed it in himself and did not reveal it to them. He said, “You are worse in position, and God knows best what you describe.” They said, “O ʿAzīz, he has an aged, elderly father, so take one of us in his place. We see you among the doers of good.” He said, “God forbid that we should take anyone except the one with whom we found our property. Then we would surely be wrongdoers.” [Yūsuf: 69–79]. When they despaired of him, they withdrew privately. The eldest of them said, “Do you not know that your father has taken a solemn pledge from you by God, and before that you failed concerning Joseph? I will not leave the land until my father permits me, or God decides for me, and He is the Best of judges. Return to your father and say, ‘O our father, your son has stolen. We bear witness only to what we know, and we were not guardians of the unseen. Ask the town where we were, and the caravan with which we came, and we are surely truthful.’” He said, “Rather your souls have made a matter seem fair to you. So patience is beautiful. Perhaps God will bring them all to me. Surely He is the Knowing, the Wise.” He turned away from them and said, “Alas, my grief for Joseph!” And his eyes turned white from grief, and he was full of suppressed sorrow. They said, “By God, you will keep remembering Joseph until you are ruined or among the perished.” He said, “I complain of my anguish and grief only to God, and I know from God what you do not know. O my sons, go and search for Joseph and his brother, and do not despair of God’s relief. Surely none despair of God’s relief except the disbelieving people.” [Yūsuf: 80–87]. When they entered upon him, they said, “O ʿAzīz, hardship has touched us and our family, and we have brought poor merchandise. So give us full measure and be charitable to us. Surely God rewards the charitable.” He said, “Do you know what you did to Joseph and his brother when you were ignorant?” They said, “Are you indeed Joseph?” He said, “I am Joseph, and this is my brother. God has been gracious to us. Surely whoever fears God and is patient, God does not waste the reward of the doers of good.” They said, “By God, God has preferred you over us, and we were surely sinful.” He said, “No blame upon you today. God forgives you, and He is the Most Merciful of the merciful. Take this shirt of mine and cast it on my father’s face; he will become seeing. And bring me all your family.” [Yūsuf: 88–93]. When the caravan set out, their father said, “I surely perceive the scent of Joseph, if you do not think me senile.” They said, “By God, you are surely in your old error.” When the bearer of good news came, he cast it on his face, and he became seeing. He said, “Did I not tell you that I know from God what you do not know?” They said, “O our father, ask forgiveness for our sins. We were surely sinful.” He said, “I will ask my Lord to forgive you. Surely He is the Forgiving, the Merciful.” [Yūsuf: 94–98]. When they entered upon Joseph, he took his parents to himself and said, “Enter Egypt, if God wills, in safety.” He raised his parents on the throne, and they fell down prostrating to him. He said, “O my father, this is the interpretation of my vision from before. My Lord has made it true. He was good to me when He brought me out of prison and brought you from the desert, after Satan had stirred up discord between me and my brothers. Surely my Lord is subtle in what He wills. Surely He is the Knowing, the Wise. My Lord, You have given me of sovereignty and taught me of the interpretation of events. Creator of the heavens and the earth, You are my guardian in this world and the Hereafter. Take me as a Muslim and join me with the righteous.” [Yūsuf: 99–101]

177. Tarikh (al-Tabari) 177No grade recorded

     مُلَخَّصُ قِصَّةِ نَبِيِّ اللَّهِ أَيُّوبَ عَلَيْهِ السَّلَامُ وَهُوَ نَبِيُّ اللَّهِ أَيُّوبُ بْنُ مُوصَ بْنِ رَزَاحَ بْنِ الْعِيصِ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ. وَقِيلَ فِي نَسَبِهِ غَيْرُ ذَلِكَ، قِيلَ إِنَّهُ كَانَ فِي زَمَنِ يَعْقُوبَ عَلَيْهِ السَّلَامُ وَكَانَتْ زَوْجَتُهُ بِنْتَ يَعْقُوبَ عَلَيْهِ السَّلَامُ. وَمِمَّا يُؤْثِرُ عَنْهُ عَلَيْهِ السَّلَامُ أَنَّهُ كَانَ إِذَا أَرَادَ حَاجَةً سَجَدَ ثُمَّ طَلَبَهَا، وَكَانَ عَلَيْهِ السَّلَامُ مِنْ أَهْلِ الْمَالِ وَقَدْ رَزَقَهُ اللَّهُ رِزْقًا حَسَنًا، وَذُرِّيَّةً طَيِّبَةً فَطَلَبَ إِبْلِيسُ مِنَ اللَّهِ سُبْحَانَهُ أَنْ يُسَلِّطَهُ عَلَيْهِ وَادَّعَى أَنَّهُ يَقْدِرُ أَنْ يَفْتِنَهُ، فَسُلِّطَ عَلَيْهِ فَابْتُلِيَ فِي مَالِهِ وَأَوْلَادِهِ وَجَسَدِهِ وَصَارَ عَظْمًا وَعَصَبًا وَلَا يَقْدِرُ عَلَى شَيْءٍ وَجَفَاهُ النَّاسُ وَلَمْ يَبْقَ مَعَهُ إِلَّا زَوْجَتُهُ وَقَدِ اضْطُرَّتْ إِلَى أَنْ تَعْمَلَ لِتُنْفِقَ عَلَيْهِ، وَلَمْ يَزِدْهُ ذَلِكَ إِلَّا يَقِينًا بِاللَّهِ وَصَبْرًا حَتَّى ضَرَبَ بِصَبْرِهِ الْأَمْثَالَ، وَاخْتُلِفَ فِي مُدَّةِ بَلَائِهِ كَمْ كَانَتْ، حَتَّى أَكْرَمَهُ اللَّهُ تَعَالَى بِمَا يَتَعَجَّبُ مِنْهُ خَلْقُهُ بِأَنْ رَدَّ عَلَيْهِ مَالَهُ وَأَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ، وَرَدَّ إِلَيْهِ جَسَدَهُ أَفْضَلَ مِمَّا كَانَ، وَكَانَ أَيُّوبُ قَدْ حَلَفَ أَنْ يَضْرِبَ امْرَأَتَهُ، وَاخْتُلِفَ فِي سَبَبِ ذَلِكَ فَأَمَرَهُ اللَّهُ سُبْحَانَهُ يَأْخُذُ ضِغْثًا يَجْمَعُ أَعْوَادًا بِعَدَدٍ مَا حَلَفَ أَنْ يَضْرِبَهَا، وَيَضْرِبَهَا بِهِ ضَرْبَةً وَاحِدَةً، فَيَكُونُ كَفَّارَةً عَنْ يَمِينِهِ. هَذَا وَقَدْ مَاتَ أَيُّوبُ عَلَيْهِ السَّلَامُ وَعُمْرُهُ ثَلَاثَةٌ وَتِسْعُونَ سَنَةً، وَقِيلَ: أَكْثَرُ مِنْ ذَلِكَ.

     ✧ Summary of the story of Allah's prophet Job ﷺ He is Allah's prophet Job b. Mūṣā b. Razāḥ b. al-ʿĪṣ b. Isḥāq b. Ibrāhīm al-Khalīl. Other opinions were given regarding his lineage. It was said that he lived in the time of Jacob ﷺ and his wife was the daughter of Jacob ﷺ. Among what is related from him ﷺ is that when he wanted something he would prostrate and then ask for it. He ﷺ was a man of wealth and Allah had provided him good provision and good offspring. Iblīs asked Allah, glorified be He, to give him power over him, claiming that he could tempt him. So he was given power over him, and he was tested in his wealth, his children, and his body. He became nothing but bone and sinew, unable to do anything. People shunned him, and none remained with him except his wife, who was forced to work to spend on him. This only increased him in certainty in Allah and patience, until his patience became proverbial. There was disagreement over how long the period of his affliction was. Then Allah, exalted be He, honored him with that which His creation marvels at: He restored to him his wealth and his family and their like with them, and He restored to him his body better than it had been. Job had sworn to strike his wife, and there was disagreement over the reason for that. Allah, glorified be He, commanded him to take a bundle, gathering together sticks equal in number to what he had sworn to strike her with, and strike her with it once, so that it would be an expiation for his oath. Job ﷺ died at the age of ninety-three years, and it was said: more than that.

178. Tarikh (al-Tabari) 178No grade recorded

     قَالَ ابْنُ إِسْحَاقَ كَانَ رَجُلًا مِنَ الرُّومِ، وَهُوَ أَيُّوبُ بْنُ مُوصَ بْنَ رَزَاحَ بْنِ الْعِيصِ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ. وَقَالَ غَيْرُهُ هُوَ أَيُّوبُ بْنُ مُوصَ بْنِ رَغْوِيلَ بْنِ الْعِيصِ بْنِ إِسْحَاقَ بْنِ يَعْقُوبَ. وَقِيلَ غَيْرُ ذَلِكَ فِي نَسَبِهِ، وَحَكَى ابْنُ عَسَاكِرَ أَنَّ أُمَّهُ بِنْتُ لُوطٍ عَلَيْهِ السَّلَامُ. وَقِيلَ: كَانَ أَبُوهُ مِمَّنْ آمَنَ بِإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ يَوْمَ أُلْقِيَ فِي النَّارِ فَلَمْ تَحْرِقْهُ. وَالْمَشْهُورُ الْأَوَّلُ لِأَنَّهُ مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ، كَمَا قَرَّرْنَا عِنْدَ قَوْلِهِ تَعَالَى: وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَى وَهَارُونَ الْآيَاتِ [ الْأَنْعَامِ: 84 ]. مِنْ أَنَّ الصَّحِيحَ أَنَّ الضَّمِيرَ عَائِدٌ عَلَى إِبْرَاهِيمَ دُونَ نُوحٍ عَلَيْهِمَا السَّلَامُ، وَهُوَ مِنَ الْأَنْبِيَاءِ الْمَنْصُوصِ عَلَى الْإِيحَاءِ إِلَيْهِمْ فِي سُورَةِ النِّسَاءِ فِي قَوْلِهِ تَعَالَى: إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَى وَأَيُّوبَ [ النِّسَاءِ: 163 ]. الْآيَةَ. فَالصَّحِيحُ أَنَّهُ مِنْ سُلَالَةِ الْعِيصِ بْنِ إِسْحَاقَ، وَامْرَأَتُهُ الَّتِي أُمِرَ أَنْ يَضْرِبَهَا بِالضِّغْثِ قِيلَ: اسْمُهَا لَيَا بِنْتُ يَعْقُوبَ. وَقِيلَ: رَحْمَةُ بِنْتُ أَفْرَائِيمَ بْنِ يُوسُفَ بْنِ يَعْقُوبَ، وَهَذَا أَشْهَرُ. وقَالَ وَهْبُ بْنُ مُنَبِّهٍ: كَانَ أَيُّوبُ فِي زَمَنِ يَعْقُوبَ عَلَيْهِ السَّلَامُ، وَكَانَتْ تَحْتَهُ بِنْتُ يَعْقُوبَ.

     ✧ Ibn Isḥāq said: He was a man from the Romans—he is Job b. Mūṣā b. Razāḥ b. al-ʿĪṣ b. Isḥāq b. Ibrāhīm al-Khalīl. Others said: He is Job b. Mūṣā b. Raghwīl b. al-ʿĪṣ b. Isḥāq b. Yaʿqūb. And other views were given regarding his lineage. Ibn ʿAsākir related that his mother was the daughter of Lot ﷺ. It was also said: His father was among those who believed in Abraham ﷺ on the day he was cast into the fire and it did not burn him. The well-known view is the first, because he is from the offspring of Abraham, as we established at His saying, exalted be He: "And from his offspring, David, Solomon, Job, Joseph, Moses, and Aaron"—the verses [al-Anʿām: 84]—that the correct view is that the pronoun refers to Abraham, not Noah, peace be upon them both. He is among the prophets explicitly mentioned as receiving revelation in Sūrat al-Nisāʾ in His saying, exalted be He: "We have revealed to you as We revealed to Noah and the prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, the tribes, Jesus, and Job" [al-Nisāʾ: 163]—the verse. So the correct view is that he was from the descendants of al-ʿĪṣ b. Isḥāq. His wife, whom he was commanded to strike with a bundle of rushes, was said to be named Layyā bt. Yaʿqūb, and it was also said Raḥmah bt. Afrāʾīm b. Yūsuf b. Yaʿqūb, and this is more widely known. Wahb b. Munabbih said: Job lived in the time of Jacob ﷺ, and he had married the daughter of Jacob.

179. Tarikh (al-Tabari) 179No grade recorded

     وَرَوَى ابْنُ عَسَاكِرَ مِنْ طَرِيقِ الْكَلْبِيِّ أَنَّهُ قَالَ: أَوَّلُ نَبِيٍّ بُعِثَ  إِدْرِيسُ، ثُمَّ نُوحٌ، ثُمَّ إِبْرَاهِيمُ، ثُمَّ إِسْمَاعِيلُ، ثُمَّ إِسْحَاقُ، ثُمَّ يَعْقُوبُ، ثُمَّ يُوسُفُ، ثُمَّ لُوطٌ، ثُمَّ هُودٌ، ثُمَّ صَالِحٌ، ثُمَّ شُعَيْبٌ، ثُمَّ مُوسَى وَهَارُونُ، ثُمَّ إِلْيَاسُ، ثُمَّ الْيَسَعُ، ثُمَّ عُرْفِيُّ بْنُ سَوِيلَخَ بْنِ أَفْرَائِيمَ بْنِ يُوسُفَ بْنِ يَعْقُوبَ، ثُمَّ يُونُسُ بْنُ مَتَّى مِنْ بَنِي يَعْقُوبَ، ثُمَّ أَيُّوبَ بْنِ رَزَاحَ بْنِ آمُوصَ بْنِ لِيفَرَزَ بْنِ الْعِيصِ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ، وَفِي بَعْضِ هَذَا التَّرْتِيبِ نَظَرٌ فَإِنَّ هُودًا وَصَالِحًا الْمَشْهُورُ أَنَّهُمَا بَعْدَ نُوحٍ، وَقَبْلَ إِبْرَاهِيمَ، وَاللَّهُ أَعْلَمُ. وَبَعْضُهُمْ يَجْعَلُ أَيُّوبَ بَعْدَ سُلَيْمَانَ، وَبَعْضُهُمْ يَقُولُ: هُوَ بَعْدَ يُونُسَ. وَالَّذِي يَقْتَضِيهِ الصَّوَابُ تَقْدِيمُهُ، عَلَى مَا قَدِ اخْتَرْنَا. وَنَبِيُّنَا أَيُّوبُ فِي زَمَنِ يَعْقُوبَ، وكَانَ دِينُهُ التَّوْحِيدَ وَالْإِصْلَاحَ بَيْنَ النَّاسِ، وَإِذَا أَرَادَ حَاجَةً سَجَدَ ثُمَّ طَلَبَهَا.

     ✧ Ibn ʿAsākir related by way of al-Kalbī that he said: The first prophet sent was Idrīs, then Nūḥ, then Ibrāhīm, then Ismāʿīl, then Isḥāq, then Yaʿqūb, then Yūsuf, then Lūṭ, then Hūd, then Ṣāliḥ, then Shuʿayb, then Mūsā and Hārūn, then Ilyās, then al-Yasaʿ, then ʿUrfī b. Sawīlakh b. Afrāʾīm b. Yūsuf b. Yaʿqūb, then Yūnus b. Mattā from the Banū Yaʿqūb, then Ayyūb b. Razāḥ b. Āmūṣ b. Līfaraz b. al-ʿĪṣ b. Isḥāq b. Ibrāhīm. In some of this ordering there is room for scrutiny, for Hūd and Ṣāliḥ are well known to have come after Nūḥ and before Ibrāhīm, and Allah knows best. Some place Ayyūb after Sulaymān, and some say he came after Yūnus. What sound reasoning requires is to give him precedence, as we have chosen. Our prophet Ayyūb lived in the time of Yaʿqūb, and his religion was monotheism and setting matters right among the people. When he wanted something, he prostrated and then asked for it.

180. Tarikh (al-Tabari) 180No grade recorded

     وَكَانَ مِنْ حَدِيثِهِ وَسَبَبِ بَلَائِهِ أَنَّ إِبْلِيسَ سَمِعَ تَجَاوُبَ الْمَلَائِكَةِ بِالصَّلَاةِ عَلَى أَيُّوبَ حِينَ ذَكَرَهُ اللَّهُ فَحَسَدَهُ، وَسَأَلَ اللَّهَ أَنْ يُسَلِّطَهُ عَلَيْهِ لِيَفْتِنَهُ عَنْ دِينِهِ، فَسَلَّطَهُ عَلَى مَالِهِ حَسْبَ، فَجَمَعَ إِبْلِيسُ عُظَمَاءَ أَصْحَابِهِ مِنَ الْعَفَارِيتِوقَالَ عُلَمَاءُ التَّفْسِيرِ، وَالتَّارِيخِ، وَغَيْرُهُمْ: كَانَ أَيُّوبُ رَجُلًا كَثِيرَ الْمَالِ مِنْ سَائِرِ صُنُوفِهِ وَأَنْوَاعِهِ مِنَ الْأَنْعَامِ وَالْعَبِيدِ وَالْمَوَاشِي وَالْأَرَاضِي الْمُتَّسِعَةِ بِأَرْضِ الْبَثْنِيَّةِ مِنْ أَرْضِ حُورَانَ. وَحَكَى ابْنُ عَسَاكِرَ: أَنَّهَا كُلَّهَا كَانَتْ لَهُ، وَكَانَ لَهُ أَوْلَادٌ وَأَهْلُونَ كَثِيرٌ، فَسُلِبَ مِنْ ذَلِكَ جَمِيعِهِ، وَابْتُلِيَ فِي جَسَدِهِ بِأَنْوَاعِ الْبَلَاءِ، وَلَمْ يَبْقَ مِنْهُ عُضْوٌ سَلِيمٌ سِوَى قَلْبِهِ وَلِسَانِهِ يَذْكُرُ اللَّهَ عَزَّ وَجَلَّ بِهِمَا، وَهُوَ فِي ذَلِكَ كُلِّهِ صَابِرٌ مُحْتَسِبٌ ذَاكِرٌ لِلَّهِ عَزَّ وَجَلَّ فِي لَيْلِهِ وَنَهَارِهِ، وَصَبَاحِهِ وَمَسَائِهِ، وَطَالَ مَرَضُهُ حَتَّى عَافَهُ الْجَلِيسُ، وَأَوْحَشَ مِنْهُ الْأَنِيسُ، وَأُخْرِجَ مِنْ بَلَدِهِ وَأُلْقِيَ عَلَى مَزْبَلَةٍ خَارِجَهَا، وَانْقَطَعَ عَنْهُ النَّاسُ، وَلَمْ يَبْقَ أَحَدٌ يَحْنُو عَلَيْهِ سِوَى زَوْجَتِهِ كَانَتْ تَرْعَى لَهُ حَقَّهُ، وَتَعْرِفُ قَدِيمَ إِحْسَانِهِ إِلَيْهَا وَشَفَقَتِهِ عَلَيْهَا، فَكَانَتْ تَتَرَدَّدُ إِلَيْهِ فَتُصْلِحُ مِنْ شَأْنِهِ، وَتُعِينُهُ عَلَى قَضَاءِ حَاجَتِهِ وَتَقُومُ بِمَصْلَحَتِهِ، وَضَعُفَ حَالُهَا، وَقَلَّ مَالُهَا حَتَّى كَانَتْ تَخْدِمُ النَّاسَ بِالْأَجْرِ لِتُطْعِمَهُ، وَتَقُومَ بِأَوَدِهِ ؓ وَأَرْضَاهَا وَهِيَ صَابِرَةٌ مَعَهُ عَلَى مَا حَلَّ بِهِمَا مِنْ فِرَاقِ الْمَالِ وَالْوَلَدِ، وَمَا يَخْتَصُّ بِهَا مِنَ الْمُصِيبَةِ بِالزَّوْجِ، وَضِيقِ ذَاتِ الْيَدِ، وَخِدْمَةِ النَّاسِ بَعْدَ السَّعَادَةِ وَالنِّعْمَةِ وَالْخِدْمَةِ، وَالْحُرْمَةِ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَقَدْ ثَبَتَ فِي الصَّحِيحِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: أَشَدُّ النَّاسِ بَلَاءً  الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، يُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ فِي بَلَائِهِ. وَلَمْ يَزِدْ هَذَا كُلُّهُ أَيُّوبَ عَلَيْهِ السَّلَامُ إِلَّا صَبْرًا وَاحْتِسَابًا، وَحَمْدًا وَشُكْرًا، حَتَّى إِنَّ الْمَثَلَ لَيُضْرَبُ بِصَبْرِهِ عَلَيْهِ السَّلَامُ، وَيُضْرَبُ الْمَثَلُ أَيْضًا بِمَا حَصَلَ لَهُ مِنْ أَنْوَاعِ الْبَلَايَا، وَقَدْ رُوِيَ عَنْ وَهْبِ بْنِ مُنَبِّهٍ، وَغَيْرِهِ مِنْ عُلَمَاءِ بَنِي إِسْرَائِيلَ فِي قِصَّةِ أَيُّوبَ خَبَرٌ طَوِيلٌ فِي كَيْفِيَّةِ ذَهَابِ مَالِهِ وَوَلَدِهِ، وَبَلَائِهِ فِي جَسَدِهِ، وَاللَّهُ أَعْلَمُ بِصِحَّتِهِ، وَعَنْ مُجَاهِدٍ أَنَّهُ قَالَ: كَانَ أَيُّوبُ عَلَيْهِ السَّلَامُ أَوَّلَ مَنْ أَصَابَهُ الْجُدَرِيُّ. مدة بلاء أيوب عليه السلام ومرضه وَقَدِ اخْتَلَفُوا فِي مُدَّةِ بَلْوَاهُ عَلَى أَقْوَالٍ؛ فَزَعَمَ وَهْبٌ أَنَّهُ ابْتُلِيَ ثَلَاثَ سِنِينَ لَا تَزِيدُ وَلَا تَنْقُصُ. وَقَالَ أَنَسٌ ابْتُلِيَ سَبْعَ سِنِينَ وَأَشْهُرًا، وَأُلْقِيَ عَلَى مَزْبَلَةٍ لِبَنِي إِسْرَائِيلَ تَخْتَلِفُ الدَّوَابُّ فِي جَسَدِهِ حَتَّى فَرَّجَ اللَّهُ عَنْهُ، وَعَظَّمَ لَهُ الْأَجْرَ، وَأَحْسَنَ الثَّنَاءَ عَلَيْهِ. وَقَالَ حُمَيْدٌ: مَكَثَ فِي بَلْوَاهُ ثَمَانِيَ عَشْرَةَ سَنَةً. وَقَالَ السُّدِّيُّ: تَسَاقَطَ لَحْمُهُ حَتَّى لَمْ يَبْقَ إِلَّا الْعَظْمُ وَالْعَصَبُ، فَكَانَتِ امْرَأَتُهُ تَأْتِيهِ بِالرَّمَادِ تَفْرُشُهُ تَحْتَهُ، فَلَمَّا طَالَ عَلَيْهَا قَالَتْ: يَا أَيُّوبُ لَوْ دَعَوْتَ رَبَّكَ لَفَرَّجَ عَنْكَ. فَقَالَ: قَدْ عِشْتُ سَبْعِينَ سَنَةً صَحِيحًا فَهُوَ قَلِيلٌ لِلَّهِ أَنْ أَصْبِرَ لَهُ سَبْعِينَ سَنَةً، فَجَزِعَتْ مِنْ هَذَا الْكَلَامِ، وَكَانَتْ تَخْدُمُ النَّاسَ بِالْأَجْرِ، وَتُطْعِمُ أَيُّوبَ عَلَيْهِ السَّلَامُ  ، ثُمَّ إِنَّ النَّاسَ لَمْ يَكُونُوا يَسْتَخْدِمُونَهَا لِعِلْمِهِمْ أَنَّهَا امْرَأَةُ أَيُّوبَ خَوْفًا أَنْ يَنَالَهُمْ مِنْ بَلَائِهِ أَوْ تُعْدِيَهُمْ بِمُخَالَطَتِهِ، فَلَمَّا لَمْ تَجِدْ أَحَدًا يَسْتَخْدِمُهَا عَمَدَتْ فَبَاعَتْ لِبَعْضِ بَنَاتِ الْأَشْرَافِ إِحْدَى ضَفِيرَتَيْهَا بِطَعَامٍ طَيِّبٍ كَثِيرٍ فَأَتَتْ بِهِ أَيُّوبَ. فَقَالَ: مِنْ أَيْنَ لَكِ هَذَا ؟ وَأَنْكَرَهُ فَقَالَتْ: خَدَمْتُ بِهِ أُنَاسًا. فَلَمَّا كَانَ الْغَدُ لَمْ تَجِدْ أَحَدًا فَبَاعَتِ الضَّفِيرَةَ الْأُخْرَى بِطَعَامٍ فَأَتَتْهُ بِهِ فَأَنْكَرَهُ أَيْضًا، وَحَلَفَ لَا يَأْكُلُهُ حَتَّى تُخْبِرَهُ مِنْ أَيْنَ لَهَا هَذَا الطَّعَامُ ؟ فَكَشَفَتْ عَنْ رَأْسِهَا خِمَارَهَا، فَلَمَّا رَأَى رَأْسَهَا مَحْلُوقًا. قَالَ فِي دُعَائِهِ: أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ. وعَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: كَانَ لِأَيُّوبَ أَخَوَانِ فَجَاءَا يَوْمًا فَلَمْ يَسْتَطِيعَا أَنْ يَدْنُوَا مِنْهُ مِنْ رِيحِهِ فَقَامَا مِنْ بَعِيدٍ. فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: لَوْ كَانَ اللَّهُ عَلِمَ مِنْ أَيُّوبَ خَيْرًا مَا ابْتَلَاهُ بِهَذَا. فَجَزِعَ أَيُّوبُ مِنْ قَوْلِهِمَا جَزَعًا لَمْ يَجْزَعْ مِنْ شَيْءٍ قَطُّ مِثْلَهُ، قَالَ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي لَمْ أَبِتْ لَيْلَةً قَطُّ شَبْعَانًا، وَأَنَا أَعْلَمُ مَكَانَ جَائِعٍ فَصَدِّقْنِي. فَصُدِّقَ مِنَ السَّمَاءِ وَهُمَا يَسْمَعَانِ، ثُمَّ قَالَ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي لَمْ يَكُنْ لِي قَمِيصَانِ قَطُّ، وَأَنَا أَعْلَمُ مَكَانَ عَارٍ فَصَدِّقْنِي. فَصُدِّقَ مِنَ السَّمَاءِ وَهُمَا يَسْمَعَانِ، ثُمَّ قَالَ: اللَّهُمَّ بِعِزَّتِكَ وَخَرَّ سَاجِدًا، فَقَالَ: اللَّهُمَّ بِعِزَّتِكَ لَا أَرْفَعُ رَأْسِي أَبَدًا حَتَّى تَكْشِفَ عَنِّي فَمَا رَفَعَ رَأْسَهُ حَتَّى كَشَفَ عَنْهُ. وعَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ ﷺ قَالَ: إِنَّ نَبِيَّ اللَّهِ أَيُّوبَ لَبِثَ بِهِ بَلَاؤُهُ ثَمَانِيَ عَشْرَةَ سَنَةً  ، فَرَفَضَهُ الْقَرِيبُ وَالْبَعِيدُ إِلَّا رَجُلَيْنِ مِنْ إِخْوَانِهِ كَانَا مِنْ أَخَصِّ إِخْوَانِهِ لَهُ كَانَا يَغْدُوَانِ إِلَيْهِ وَيَرُوحَانِ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: تَعْلَمُ وَاللَّهِ لَقَدْ أَذْنَبَ أَيُّوبُ ذَنْبًا مَا أَذْنَبَهُ أَحَدٌ مِنَ الْعَالَمِينَ. قَالَ لَهُ صَاحِبُهُ: وَمَا ذَاكَ ؟ قَالَ: مُنْذُ ثَمَانِيَ عَشْرَةَ سَنَةً لَمْ يَرْحَمْهُ رَبُّهُ فَيَكْشِفَ مَا بِهِ. فَلَمَّا رَاحَا إِلَيْهِ لَمْ يَصْبِرِ الرَّجُلُ حَتَّى ذَكَرَ ذَلِكَ لَهُ، فَقَالَ أَيُّوبُ: لَا أَدْرِي مَا تَقُولُ غَيْرَ أَنَّ اللَّهَ عَزَّ وَجَلَّ يَعْلَمُ أَنِّي كُنْتُ أَمُرُّ عَلَى الرَّجُلَيْنِ يَتَنَازَعَانِ فَيَذْكُرَانِ اللَّهَ، فَأَرْجِعُ إِلَى بَيْتِي فَأُكَفِّرُ عَنْهُمَا كَرَاهِيَةَ أَنْ يَذْكُرَا اللَّهَ إِلَّا فِي حَقٍّ. وَقِيلَ: كَانَ سَبَبُ دُعَائِهِ أَنَّهُ كَانَ قَدِ اتَّبَعَهُ ثَلَاثَةُ نَفَرٍ عَلَى دِينِهِ اسْمُ أَحَدِهِمْ بَلْدَدُ وَالْآخَرُ الِيفَرُ، وَالثَّالِثُ صَافَرُ، فَانْطَلَقُوا إِلَيْهِ وَهُوَ فِي الْبَلَاءِ فَبَكَّتُوهُ أَشَدَّ تَبْكِيتٍ، وَقَالُوا لَهُ: لَقَدْ أَذْنَبْتَ ذَنْبًا مَا أَذَنَبَهُ أَحَدٌ، فَلِهَذَا لَمْ يُكْشَفِ الْعَذَابُ عَنْكَ. وَطَالَ الْجِدَالُ بَيْنَهُمْ وَبَيْنَهُ، فَقَالَ فَتًى كَانَ مَعَهُمْ لَهُمْ كَلَامًا يَرُدُّ عَلَيْهِمْ، فَقَالَ: قَدْ تَرَكْتُمْ مِنَ الْقَوْلِ أَحْسَنَهُ، وَمِنَ الرَّأْيِ أَصْوَبَهُ، وَمِنَ الْأَمْرِ أَجْمَلَهُ، وَقَدْ كَانَ لِأَيُّوبَ عَلَيْكُمْ مِنَ الْحَقِّ وَالذِّمَامِ أَفْضَلُ مِنَ الَّذِي وَصَفْتُمْ، فَهَلْ تَدْرُونَ حَقَّ مَنِ انْتَقَصْتُمْ وَحُرْمَةَ مَنِ انْتَهَكْتُمْ، وَمَنِ الرَّجُلُ الَّذِي عِبْتُمْ ؟ أَلَمْ تَعْلَمُوا أَنَّ أَيُّوبَ نَبِيُّ اللَّهِ وَخِيرَتُهُ مِنْ خَلْقِهِ يَوْمَكُمْ هَذَا ؟ ثُمَّ لَمْ تَعْلَمُوا وَلَمْ يَعْلَمْكُمُ اللَّهُ أَنَّهُ سَخِطَ شَيْئًا مِنْ أَمْرِهِ وَلَا أَنَّهُ نَزَعَ شَيْئًا مِنَ الْكَرَامَةِ الَّتِي كَرَّمَ اللَّهُ بِهَا عِبَادَهُ وَلَا أَنَّ أَيُّوبَ فَعَلَ غَيْرَ الْحَقِّ فِي طُولِ مَا صَحِبْتُمُوهُ، فَإِنْ كَانَ الْبَلَاءُ هُوَ الَّذِي أَزْرَى بِهِ عِنْدَكُمْ وَوَضَعَهُ فِي نُفُوسِكُمْ، فَقَدْ عَلِمْتُمْ أَنَّ اللَّهَ يَبْتَلِي النَّبِيِّينَ، وَالصِّدِّيقِينَ، وَالشُّهَدَاءَ، وَالصَّالِحِينَ وَلَيْسَ بَلَاؤُهُ لِأُولَئِكَ دَلِيلًا عَلَى سُخْطِهِ عَلَيْهِمْ وَلَا عَلَى هَوَانِهِمْ عَلَيْهِ وَلَكِنَّهَا كَرَامَةٌ وَخَيْرَةٌ لَهُمْ. وَأَطَالَ فِي هَذَا النَّحْوِ مِنَ الْكَلَامِ. ثُمَّ قَالَ لَهُمْ: وَقَدْ كَانَ فِي عَظَمَةِ اللَّهِ وَجَلَالِهِ وَذِكْرِ الْمَوْتِ مَا يَكِلُّ أَلْسِنَتَكُمْ وَيَكْسِرُ قُلُوبَكُمْ وَيَقْطَعُ حُجَّتَكُمْ، أَلَمْ تَعْلَمُوا أَنَّ لِلَّهِ عِبَادًا أَسْكَتَتْهُمْ خَشْيَتُهُ عَنِ الْكَلَامِ مِنْ غَيْرِ عَيٍّ وَلَا بَكَمٍ ؟ وَإِنَّهُمْ لَهُمُ الْفُصَحَاءُ الْأَلِبَّاءُ الْعَالِمُونَ بِاللَّهِ وَآيَاتِهِ، وَلَكِنَّهُمْ إِذَا ذَكَرُوا عَظْمَةَ اللَّهِ انْكَسَرَتْ قُلُوبُهُمْ، وَانْقَطَعَتْ أَلْسِنَتُهُمْ، وَطَاشَتْ أَحْلَامُهُمْ، وَعُقُولُهُمْ فَزَعًا مِنَ اللَّهِ وَهَيْبَةً لَهُ، فَإِذَا أَفَاقُوا اسْتَبَقُوا إِلَى اللَّهِ بِالْأَعْمَالِ الزَّاكِيَةِ يَعُدُّونَ أَنْفُسَهُمْ مَعَ الظَّالِمِينَ وَإِنَّهُمْ لَأَبْرَارٌ، وَمَعَ الْمُقَصِّرِينَ وَإِنَّهُمْ لَأَكْيَاسٌ أَتْقِيَاءُ، وَلَكِنَّهُمْ لَا يَسْتَكْثِرُونَ لِلَّهِ - عَزَّ وَجَلَّ - الْكَثِيرَ وَلَا يَرْضَوْنَ لَهُ الْقَلِيلَ وَلَا يُدِلُّونَ عَلَيْهِ بِالْأَعْمَالِ فَهُمْ أَيْنَمَا لَقِيتَهُمْ خَائِفُونَ مَهِيمُونَ وَجِلُونَ. فَلَمَّا سَمِعَ أَيُّوبُ كَلَامَهُ قَالَ: إِنَّ اللَّهَ يَزْرَعُ الْحِكْمَةَ بِالرَّحْمَةِ فِي قَلْبِ الصَّغِيرِ، وَالْكَبِيرِ، فَمَتَّى كَانَتْ فِي الْقَلْبِ ظَهَرَتْ عَلَى اللِّسَانِ وَلَا تَكُونُ الْحِكْمَةُ مِنْ قِبَلِ السِّنِّ، وَالشَّيْبَةِ، وَلَا طُولِ التَّجْرِبَةِ، وَإِذَا جَعَلَ اللَّهُ تَعَالَى عَبْدًا حَكِيمًا عِنْدَ الصِّبَا لَمْ تَسْقُطْ مَنْزِلَتُهُ عِنْدَ الْحُكَّامِ. ثُمَّ أَقْبَلَ عَلَى الثَّلَاثَةِ، فَقَالَ: رَهِبْتُمْ قَبْلَ أَنْ تُسْتَرْهَبُوا، وَبَكَيْتُمْ قَبْلَ أَنْ تُضْرَبُوا، كَيْفَ بِكُمْ لَوْ قُلْتُ لَكُمْ تَصَدَّقُوا عَنِّي بِأَمْوَالِكُمْ لَعَلَّ اللَّهَ أَنْ يُخَلِّصَنِي، أَوْ قَرِّبُوا قُرْبَانًا لَعَلَّ اللَّهَ أَنْ يَتَقَبَّلَ وَيَرْضَى عَنِّي ؟ وَإِنَّكُمْ قَدْ أَعْجَبَتْكُمْ أَنْفُسُكُمْ فَظَنَنْتُمْ أَنَّكُمْ عُوفِيتُمْ بِإِحْسَانِكُمْ فَبَغَيْتُمْ وَتَعَزَّزْتُمْ، لَوْ صَدَقْتُمْ وَنَظَرْتُمْ بَيْنَكُمْ وَبَيْنَ رَبِّكُمْ لَوَجَدْتُمْ لَكُمْ عُيُوبًا سَتَرَهَا اللَّهُ بِالْعَافِيَةِ، وَقَدْ كُنْتُ فِيمَا خَلَا وَالرِّجَالُ يُوَقِّرُونَنِي وَأَنَا مَسْمُوعٌ كَلَامِي، مَعْرُوفٌ مِنْ حَقِّي، مُنْتَصَفٌ مِنْ خَصْمِي، فَأَصْبَحْتُ الْيَوْمَ وَلَيْسَ لِي رَأْيٌ وَلَا كَلَامٌ مَعَكُمْ، فَأَنْتُمْ أَشَدُّ عَلَيَّ مِنْ مُصِيبَتِي. ثُمَّ أَعْرَضَ عَنْهُمْ، وَأَقْبَلَ عَلَى رَبِّهِ مُسْتَغِيثًا بِهِ مُتَضَرِّعًا إِلَيْهِ، فَقَالَ: رَبِّ، لِأَيِّ شَيْءٍ خَلَقْتَنِي ! لَيْتَنِي إِنْ كَرِهْتَنِي لَمْ تَخْلُقْنِي، يَا لَيْتَنِي كُنْتُ حَيْضَةً مُلْقَاةً، وَيَا لَيْتَنِي عَرَفْتُ الذَّنْبَ الَّذِي أَذْنَبْتُ فَصَرَفْتَ وَجْهَكَ الْكَرِيمَ عَنِّي ! لَوْ كُنْتَ أَمَتَّنِي فَالْمَوْتُ أَجْمَلُ بِي ! أَلَمْ أَكُنْ لِلْغَرِيبِ دَارًا، وَلِلْمِسْكِينِ قَرَارًا، وَلِلْيَتِيمِ وَلِيًّا، وَلِلْأَرْمَلَةِ قَيِّمًا ؟ إِلَهِي أَنَا عَبْدٌ ذَلِيلٌ إِنْ أَحْسَنْتُ فَالْمَنُّ لَكَ، وَإِنْ أَسَأْتُ فَبِيَدِكَ عُقُوبَتِي ! جَعَلْتَنِي لِلْبَلَاءِ غَرَضًا فَقَدْ وَقَعَ عَلِيَّ الْبَلَاءُ لَوْ سَلَّطْتَهُ عَلَى جَبَلٍ لَضَعُفَ عَنْ حَمْلِهِ فَكَيْفَ يَحْمِلُهُ ضَعْفِي ! ذَهَبَ الْمَالُ فَصِرْتُ أَسْأَلُ بِكَفِّي فَيُطْعِمُنِي مَنْ كُنْتُ أَعُولُهُ اللُّقْمَةَ الْوَاحِدَةَ فَيَمُنُّهَا عَلَيَّ وَيُعَيِّرُنِي ! هَلَكَ أَوْلَادِي، وَلَوْ بَقِيَ أَحَدُهُمْ أَعَانَنِي. فَقَدْ مَلَّتْنِي أَهْلِي وَعَقَّنِي أَرْحَامِي فَتَنَكَّرَتْ مَعَارِفِي، وَرَغِبَ عَنِّي صَدِيقِي، وَجُحِدَتْ حُقُوقِي، وَنُسِيَتْ صَنَائِعِي. أَصْرُخُ فَلَا يُصْرِخُونَنِي، وَأَعْتَذِرُ فَلَا يَعْذِرُونَنِي. دَعَوْتُ غُلَامِي فَلَمْ يُجِبْنِي، وَتَضَرَّعْتُ إِلَى أَمَتِي فَلَمْ تَرْحَمْنِي، وَإِنَّ قَضَاءَكَ هُوَ الَّذِي آذَانِي وَأَقْمَأَنِي، وَإِنَّ سُلْطَانَكَ هُوَ الَّذِي أَسْقَمَنِي. فَلَوْ أَنَّ رَبِّي نَزَعَ الْهَيْبَةَ الَّتِي فِي صَدْرِي وَأَطْلَقَ لِسَانِي حَتَّى أَتَكَلَّمَ مِلْءَ فَمِي، ثُمَّ كَانَ يَنْبَغِي لِلْعَبْدِ أَنْ يُحَاجَّ مَوْلَاهُ عَنْ نَفْسِهِ - لَرَجَوْتُ أَنْ تُعَافِيَنِي عِنْدَ ذَلِكَ، وَلَكِنَّهُ أَلْقَانِي وَعَلَا عَنِّي فَهُوَ يَرَانِي وَلَا أَرَاهُ، وَيَسْمَعُنِي وَلَا أَسْمَعُهُ، لَا نَظَرَ إِلَيَّ فَرَحِمَنِي، وَلَا دَنَا مِنِّي فَأَتَكَلَّمَ بِبَرَاءَتِي وَأُخَاصِمَ عَنْ نَفْسِي. فَلَمَّا قَالَ أَيُّوبُ ذَلِكَ أَظَلَّتْهُمْ غَمَامَةٌ وَنُودِيَ مِنْهَا: يَا أَيُّوبُ إِنَّ اللَّهَ يَقُولُ قَدْ دَنَوْتُ مِنْكَ وَلَمْ أَزَلْ مِنْكَ قَرِيبًا، فَقُمْ فَأَدْلِ بِحُجَّتِكَ، وَتَكَلَّمْ بِبَرَاءَتِكَ، وَقُمْ مَقَامَ جَبَّارٍ، فَإِنَّهُ لَا يَنْبَغِي أَنْ يُخَاصِمَنِي إِلَّا جَبَّارٌ. تَجْعَلُ الزِّيَارَ فِي فَمِ الْأَسَدِ، وَاللِّجَامَ فِي فَمِ التِّنِّينِ، وَتَكِيلُ مِكْيَالًا مِنَ النُّورِ، وَتَزِنُ مِثْقَالًا مِنَ الرِّيحِ، وَتُصِرُّ صُرَّةً مِنَ الشَّمْسِ، وَتَرُدُّ أَمْسِ. لَقَدْ مَنَّتْكَ نَفْسُكَ أَمْرًا لَا تَبْلُغُهُ بِمِثْلِ قُوَّتِكَ. أَرَدْتَ أَنْ تُكَابِرَنِي بِضَعْفِكَ أَمْ تُخَاصِمَنِي بِعَيِّكَ أَمْ تُحَاجِّنِي بِخَطَلِكَ ! أَيْنَ أَنْتَ مِنِّي يَوْمَ خَلَقْتُ الْأَرْضَ ؟ هَلْ عَلِمْتَ بِأَيِّ مِقْدَارٍ قَدَّرْتُهَا ؟ أَيْنَ كُنْتَ مَعِي يَوْمَ رَفَعْتُ السَّمَاءَ سَقْفًا فِي الْهَوَاءِ لَا بِعَلَائِقَ وَلَا بِدَعَائِمَ تَحْمِلُهَا ؟ هَلْ تَبْلُغُ حِكْمَتُكَ أَنْ تُجْرِيَ نُورَهَا، أَوْ تُسَيِّرَ نُجُومَهَا، أَوْ يَخْتَلِفَ بِأَمْرِكَ لَيْلُهَا وَنَهَارُهَا ؟ وَذَكَرَ أَشْيَاءَ مِنْ مَصْنُوعَاتِ اللَّهِ. فَقَالَ أَيُّوبُ: قَصَّرْتُ عَنْ هَذَا الْأَمْرِ ! لَيْتَ الْأَرْضَ انْشَقَّتْ لِي فَذَهَبْتُ فِيهَا وَلَمْ أَتَكَلَّمْ بِشَيْءٍ يُسْخِطُكَ ! إِلَهِي اجْتَمَعَ عَلَيَّ الْبَلَاءُ، وَأَنَا أَعْلَمُ أَنَّ كُلَّ الَّذِي ذَكَرْتَ صُنْعُ يَدَيْكَ، وَتَدْبِيرُ حِكْمَتِكَ لَا يُعْجِزُكَ شَيْءٌ وَلَا تَخْفَى عَلَيْكَ خَافِيَةٌ، تَعْلَمُ مَا تُخْفِي الْقُلُوبُ، وَقَدْ عَلِمْتَ بَلَائِي مَا لَمْ أَكُنْ أَعْلَمُهُ. كُنْتُ أَسْمَعُ بِسَطْوَتِكَ سَمْعًا فَأَمَّا الْآنَ فَهُوَ نَظَرُ الْعَيْنِ. وَإِنَّمَا تَكَلَّمْتُ بِمَا تَكَلَّمْتُ بِهِ لِتَعْذِرَنِي، وَسَكَتُّ لِتَرْحَمَنِي، وَقَدْ وَضَعْتُ يَدَيَّ عَلَى فَمِي، وَعَضِضْتُ عَلَى لِسَانِي، وَأَلْصَقْتُ بِالتُّرَابِ خَدِّي فَدَسَسْتُ فِيهِ وَجْهِي فَلَا أَعُودُ لِشَيْءٍ تَكْرَهُهُ. وَدَعَا. فَقَالَ اللَّهُ: يَا أَيُّوبُ، نَفَذَ فِيكَ حُكْمِي، وَسَبَقَتْ رَحْمَتِي غَضَبِي، قَدْ غَفَرْتُ لَكَ وَرَدَدْتُ عَلَيْكَ أَهْلَكَ، وَمَالَكَ، وَمِثْلَهُمْ مَعَهُمْ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً وَعِبْرَةً لِأَهْلِ الْبَلَاءِ وَعَزَاءً لِلصَّابِرِينَ، فَـ ارْكُضْ بِرِجْلِكَ هَذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ فِيهِ شِفَاءٌ، وَقَرِّبْ عَنْ أَصْحَابِكَ قُرْبَانًا وَاسْتَغْفِرْ لَهُمْ فَإِنَّهُمْ قَدْ عَصَوْنِي فِيكَ. فَرَكَضَ بِرِجْلِهِ فَانْفَجَرَتْ لَهُ عَيْنُ مَاءٍ، فَاغْتَسَلَ فِيهَا، فَرَفَعَ اللَّهُ عَنْهُ الْبَلَاءَ، ثُمَّ خَرَجَ فَجَلَسَ وَأَقْبَلَتِ امْرَأَتُهُ فَسَأَلَتْهُ عَنْهُ فَقَالَ: هَلْ تَعْرِفِينَهُ ؟ قَالَتْ: نَعَمْ، مَالِي لَا أَعْرِفُهُ ! فَتَبَسَّمَ، فَعَرَفَتْهُ بِضَحِكِهِ، فَاعْتَنَقَتْهُ فَلَمْ تُفَارِقْهُ مِنْ عِنَاقِهِ حَتَّى مَرَّ بِهِمَا كُلُّ مَالٍ لَهُمَا وَوَلَدٍ. وقيل: وَكَانَ يَخْرُجُ فِي حَاجَتِهِ فَإِذَا قَضَاهَا أَمْسَكَتِ امْرَأَتُهُ بِيَدِهِ حَتَّى يَرْجِعَ، فَلَمَّا كَانَ ذَاتَ يَوْمٍ أَبْطَأَتْ عَلَيْهِ فَأَوْحَى اللَّهُ إِلَى أَيُّوبَ فِي مَكَانِهِ أَنِ: ارْكُضْ بِرِجْلِكَ هَذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ فَاسْتَبْطَأَتْهُ فَتَلَقَّتْهُ تَنْظُرُ، وَأَقْبَلَ عَلَيْهَا قَدْ أَذْهَبُ اللَّهُ مَا بِهِ مِنَ الْبَلَاءِ، وَهُوَ عَلَى أَحْسَنِ مَا كَانَ، فَلَمَّا رَأَتْهُ قَالَتْ: أَيْ بَارَكَ اللَّهُ فِيكَ، هَلْ رَأَيْتَ نَبِيَّ اللَّهِ هَذَا الْمُبْتَلَى ؟ فَوَاللَّهِ عَلَى ذَلِكَ مَا رَأَيْتُ رَجُلًا أَشْبَهَ بِهِ مِنْكَ إِذْ كَانَ صَحِيحًا. قَالَ: فَإِنِّي أَنَا هُوَ. قَالَ: وَكَانَ لَهُ أَنْدَرَانِ؛ أَنْدَرٌ لِلْقَمْحِ وَأَنْدَرٌ لِلشَّعِيرِ، فَبَعَثَ اللَّهُ سَحَابَتَيْنِ فَلَمَّا كَانَتْ إِحْدَاهُمَا عَلَى أَنْدَرِ الْقَمْحِ أَفْرَغَتْ فِيهِ الذَّهَبَ حَتَّى فَاضَ، وَأَفْرَغَتِ الْأُخْرَى فِي أَنْدَرِ الشَّعِيرِ الْوَرِقَ حَتَّى فَاضَ. هَذَا لَفْظُ ابْنِ جَرِيرٍ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: وَأَلْبَسُهُ اللَّهُ حُلَّةً مِنَ الْجَنَّةِ فَتَنَحَّى أَيُّوبُ، وَجَلَسَ فِي نَاحِيَةٍ، وَجَاءَتِ امْرَأَتُهُ فَلَمْ تَعْرِفْهُ فَقَالَتْ: يَا عَبْدَ اللَّهِ هَذَا الْمُبْتَلَى الَّذِي كَانَ هَاهُنَا، لَعَلَّ الْكِلَابَ ذَهَبَتْ بِهِ أَوِ الذِّئَابَ ؟ وَجَعَلَتْ تُكَلِّمُهُ سَاعَةً. قَالَ: وَيْحَكِ أَنَا أَيُّوبُ. قَالَتْ: أَتَسْخَرُ مِنِّي يَا عَبْدَ اللَّهِ ؟ فَقَالَ: وَيْحَكِ أَنَا أَيُّوبُ قَدْ رَدَّ اللَّهُ عَلَيَّ جَسَدِي. قَالَ ابْنُ عَبَّاسٍ: وَرَدَّ اللَّهُ عَلَيْهِ مَالَهُ وَوَلَدَهُ بِأَعْيَانِهِمْ وَمِثْلَهُمْ مَعَهُمْ. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ أَوْحَى اللَّهُ إِلَيْهِ: قَدْ رَدَدْتُ عَلَيْكَ أَهْلَكَ وَمَالَكَ، وَمِثْلَهُمْ مَعَهُمْ، فَاغْتَسِلْ بِهَذَا الْمَاءِ فَإِنَّ فِيهِ شِفَاءَكَ وَقَرِّبْ عَنْ صَحَابَتِكَ قُرْبَانًا، وَاسْتَغْفِرْ لَهُمْ فَإِنَّهُمْ قَدْ عَصَوْنِي فِيكَ. رَوَاهُ ابْنُ أَبِي حَاتِمٍ. وعَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: لَمَّا عَافَى اللَّهُ أَيُّوبَ عَلَيْهِ السَّلَامُ أَمْطَرَ عَلَيْهِ جَرَادًا مِنْ ذَهَبٍ  فَجَعَلَ يَأْخُذُ بِيَدِهِ، وَيَجْعَلُ فِي ثَوْبِهِ. قَالَ: فَقِيلَ لَهُ: يَا أَيُّوبُ أَمَا تَشْبَعُ ؟ قَالَ: يَا رَبِّ وَمَنْ يَشْبَعُ مِنْ رَحْمَتِكَ. وَقَوْلُهُ: ارْكُضْ بِرِجْلِكَ أَيِ اضْرِبِ الْأَرْضَ بِرِجْلِكَ فَامْتَثَلَ مَا أُمِرَ بِهِ فَأَنْبَعَ اللَّهُ لَهُ عَيْنًا بَارِدَةَ الْمَاءِ، وَأُمِرَ أَنْ يَغْتَسِلَ فِيهَا، وَيَشْرَبَ مِنْهَا، فَأَذْهَبَ اللَّهُ عَنْهُ مَا كَانَ يَجِدُهُ مِنَ الْأَلَمِ وَالْأَذَى وَالسَّقَمِ وَالْمَرَضِ، الَّذِي كَانَ فِي جَسَدِهِ ظَاهِرًا وَبَاطِنًا، وَأَبْدَلَهُ اللَّهُ بَعْدَ ذَلِكَ كُلِّهِ صِحَّةً ظَاهِرَةً وَبَاطِنَةً، وَجَمَالًا تَامًّا، وَمَالًا كَثِيرًا حَتَّى صَبَّ لَهُ مِنَ الْمَالِ صَبًّا مَطَرًا عَظِيمًا جَرَادًا مِنْ ذَهَبٍ، وَأَخْلَفَ اللَّهُ لَهُ أَهْلَهُ، كَمَا قَالَ تَعَالَى: وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ. فَقِيلَ أَحْيَاهُمُ اللَّهُ بِأَعْيَانِهِمْ. وَقِيلَ: آجَرَهُ فِيمَنْ سَلَفَ، وَعَوَّضَهُ عَنْهُمْ فِي الدُّنْيَا بَدَلَهُمْ، وَجَمَعَ لَهُ شَمْلَهُ بِكُلِّهِمْ فِي الدَّارِ الْآخِرَةِ. وَقَوْلُهُ: رَحْمَةً مِنْ عِنْدِنَا. أَيْ رَفَعْنَا عَنْهُ شِدَّتَهُ، وَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ رَحْمَةً مِنَّا بِهِ وَرَأْفَةً وَإِحْسَانًا وَذِكْرَى لِلْعَابِدِينَ أَيْ تَذْكِرَةً لِمَنِ ابْتُلِيَ فِي جَسَدِهِ أَوْ مَالِهِ أَوْ وَلَدِهِ فَلَهُ أُسْوَةٌ بِنَبِيِّ اللَّهِ أَيُّوبَ، حَيْثُ ابْتَلَاهُ اللَّهُ بِمَا هُوَ أَعْظَمُ مِنْ ذَلِكَ، فَصَبَرَ وَاحْتَسَبَ حَتَّى فَرَّجَ اللَّهُ عَنْهُ. وَمَنْ فَهِمَ مِنْ هَذَا اسْمَ امْرَأَتِهِ. فَقَالَ: هِيَ رَحْمَةُ مِنْ هَذِهِ الْآيَةِ فَقَدْ أَبْعَدَ النُّجْعَةَ، وَأَغْرَقَ فِي النَّزْعِ. وَقَالَ الضَّحَّاكُ، عَنِ ابْنِ عَبَّاسٍ: رَدَّ اللَّهُ إِلَيْهَا شَبَابَهَا وَزَادَهَا حَتَّى وَلَدَتْ لَهُ سِتَّةً وَعِشْرِينَ وَلَدًا ذَكَرًا. وَعَاشَ أَيُّوبُ بَعْدَ ذَلِكَ سَبْعِينَ سَنَةً بِأَرْضِ الرُّومِ عَلَى دِينِ الْحَنِيفِيَّةِ، ثُمَّ غَيَّرُوا بَعْدَهُ دِينَ إِبْرَاهِيمَ. رخصة أيوب عليه السلام فِيمَا كَانَ مِنْ حَلِفِهِ لَيَضْرِبَنَّ امْرَأَتَهُ مِائَةَ سَوْطٍ وَقَوْلُهُ: خُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ. هَذِهِ رُخْصَةٌ مِنَ اللَّهِ تَعَالَى لِعَبْدِهِ وَرَسُولِهِ أَيُّوبَ عَلَيْهِ السَّلَامُ فِيمَا كَانَ مِنْ حَلِفِهِ لَيَضْرِبَنَّ امْرَأَتَهُ مِائَةَ سَوْطٍ. فَقِيلَ: حَلِفُهُ ذَلِكَ لِبَيْعِهَا ضَفَائِرَهَا. وَقِيلَ: لِأَنَّهُ اعْتَرَضَهَا الشَّيْطَانُ فِي صُورَةِ طَبِيبٍ يَصِفُ لَهَا دَوَاءً لِأَيُّوبَ، فَأَتَتْهُ فَأَخْبَرَتْهُ، فَعَرَفَ أَنَّهُ الشَّيْطَانُ فَحَلَفَ لَيَضْرِبَنَّهَا مِائَةَ سَوْطٍ، فَلَمَّا عَافَاهُ اللَّهُ عَزَّ وَجَلَّ أَفْتَاهُ أَنْ يَأْخُذَ ضِغْثًا، وَهُوَ كَالْعِثْكَالِ الَّذِي يَجْمَعُ الشَّمَارِيخَ فَيَجْمَعَهَا كُلَّهَا وَيَضْرِبَهَا بِهِ ضَرْبَةً وَاحِدَةً، وَيَكُونُ هَذَا مُنْزَلًا مَنْزِلَةَ الضَّرْبِ بِمِائَةِ سَوْطٍ، وَيَبَرُّ وَلَا يَحْنَثُ. وَهَذَا مِنَ الْفَرَجِ وَالْمَخْرَجِ لِمَنِ اتَّقَى اللَّهَ، وَأَطَاعَهُ، وَلَا سِيَّمَا فِي حَقِّ امْرَأَتِهِ الصَّابِرَةِ الْمُحْتَسِبَةِ الْمُكَابِدَةِ الصِّدِّيقَةِ الْبَارَّةِ الرَّاشِدَةِ ؓ؛ وَلِهَذَا عَقَّبَ اللَّهُ هَذِهِ الرُّخْصَةَ، وَعَلَّلَهَا بِقَوْلِهِ: إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ. وَقَدِ اسْتَعْمَلَ كَثِيرٌ مِنَ الْفُقَهَاءِ هَذِهِ الرُّخْصَةَ فِي بَابِ الْأَيْمَانِ وَالنُّذُورِ، وَتَوَسَّعَ آخَرُونَ فِيهَا حَتَّى وَضَعُوا كِتَابَ الْحِيَلِ فِي الْخَلَاصِ مِنَ الْأَيْمَانِ، وَصَدَّرُوهُ بِهَذِهِ الْآيَةِ الْكَرِيمَةِ، وَأَتَوْا فِيهِ بِأَشْيَاءَ مِنَ الْعَجَائِبِ وَالْغَرَائِبِ.

     ✧ And part of his story and the cause of his affliction was that Iblīs heard the angels responding to one another in blessing upon Job when God mentioned him, so he envied him, and asked God to give him power over him in order to tempt him away from his religion. So He gave him power over his wealth only. Iblīs gathered the chief ones of his companions from among the ʿifrīts. The scholars of exegesis, history, and others said: Job was a man of great wealth of all kinds and types, including livestock, slaves, cattle, and extensive lands in the land of al-Bathaniyyah in the land of Ḥawrān. Ibn ʿAsākir related that all of it belonged to him, and he had many children and family members. Then he was stripped of all of that, and he was afflicted in his body with various kinds of trial, and no limb remained sound except his heart and his tongue, with which he remembered God (mighty and glorious). Throughout all of that he was patient, seeking reward, remembering God (mighty and glorious) by night and day, morning and evening. His illness lasted so long that the companion avoided him, and the intimate friend was estranged from him. He was expelled from his town and cast onto a dung heap outside it. People cut themselves off from him, and no one remained to care for him except his wife. She preserved his right, and she knew his past kindness to her and his compassion for her. She used to come and go to him, setting right his affairs, helping him with his needs, and attending to his welfare. Her condition weakened and her money dwindled until she served people for wages in order to feed him and support him — ؓ and satisfy her — while she remained patient with him through what had befallen them of loss of wealth and children, and through the affliction that was hers particularly because of her husband, the straitened circumstances, and serving people after happiness, blessing, service, and honor. “Indeed we belong to God, and indeed to Him we return.” It is established in the Ṣaḥīḥ that the Messenger of God ﷺ said: “The people most severely tried are the prophets, then the righteous, then the next best and the next best. A man is tried according to his religion; if his religion is firm, his trial is increased.” None of this increased Job ﷺ in anything but patience, seeking reward, praise, and gratitude, to the point that the proverb is struck with his patience ﷺ, and the proverb is also struck with what befell him of various kinds of trials. It has been narrated from Wahb b. Munabbih and others among the scholars of the Children of Israel regarding the story of Job a long account of how his wealth and children were taken and how he was afflicted in his body, but God knows best about its authenticity. From Mujāhid, he said: Job ﷺ was the first person to be afflicted with smallpox. The duration of Job’s trial and illness ﷺ. They differed about the duration of his trial according to various statements. Wahb claimed that he was tried for three years, no more and no less. Anas said: He was tried for seven years and some months, and he was cast onto a dung heap of the Children of Israel, with beasts passing over his body, until God relieved him, magnified his reward, and gave him excellent praise. Ḥumayd said: He remained in his trial for eighteen years. Al-Suddī said: His flesh fell away until nothing remained but bone and sinew. His wife used to bring him ashes and spread them beneath him. When it became long for her, she said: “O Job, if only you would call upon your Lord, He would relieve you.” He said: “I lived seventy years healthy, so it is a small thing for God that I be patient for Him for seventy years.” She despaired at this speech. She used to serve people for wages and feed Job ﷺ. Then people would not employ her because they knew she was Job’s wife, for fear that his affliction would befall them or that they would be infected by association with him. When she found no one to employ her, she went and sold one of her two braids to one of the daughters of the nobles for a great amount of good food, and she brought it to Job. He said: “Where did you get this?” and he disapproved of it. She said: “I served some people for it.” The next day she found no one, so she sold the other braid for food and brought it to him. He disapproved of it as well, and he swore that he would not eat it until she told him where she had gotten this food. She uncovered the veil from her head, and when he saw her head shaved, he said in his supplication: “Truly distress has touched me, and You are the Most Merciful of the merciful.” From ʿAbd Allāh b. ʿUbayd b. ʿUmayr, he said: Job had two brothers. One day they came, but they could not approach him because of his odor, so they stood at a distance. One of them said to his companion: “If God knew any good in Job, He would not have tried him with this.” Job despaired at their words with a despair such as he had never felt at anything before. He said: “O God, if You know that I never spent a night full while knowing of a hungry person, then declare me truthful.” He was declared truthful from heaven while they both listened. Then he said: “O God, if You know that I never had two shirts while knowing of a naked person, then declare me truthful.” He was declared truthful from heaven while they both listened. Then he said: “O God, by Your might,” and he fell prostrate. He said: “O God, by Your might, I will never raise my head until You relieve me.” And he did not raise his head until He relieved him. From Anas b. Mālik, that the Prophet ﷺ said: “God’s prophet Job remained in his trial for eighteen years. Kin and stranger rejected him except two men from among his brothers, who were among his closest brothers. They used to come to him morning and evening. One of them said to his companion: ‘By God, you know that Job has committed a sin that no one in the worlds has committed.’ His companion said to him: ‘And what is that?’ He said: ‘For eighteen years his Lord has not had mercy on him to remove what is in him.’ When they came to him, the man could not refrain from mentioning that to him. Job said: ‘I do not know what you say, except that God (mighty and glorious) knows that I used to pass by two men disputing and mentioning God, and I would return to my house and make expiation for them, out of dislike that they mention God except with truth.’ It was also said: The cause of his supplication was that three men on his religion had followed him: one named Bildad, another Eliphaz, and the third Zophar. They set out to him while he was in affliction, and they rebuked him with the severest rebuke. They said to him: ‘You have committed a sin that no one has committed, and for this the punishment has not been removed from you.’ The dispute between them and him grew long. Then a young man who was with them spoke words to them in reply, saying: ‘You have abandoned the best of speech, the soundest of opinion, and the fairest of conduct. Job had over you a greater right and claim than what you have described. Do you know the right of the one you have disparaged, the sanctity of the one you have violated, and who is the man you have found fault with? Do you not know that Job is God’s prophet and His chosen one among His creation on this day of yours? And you do not know, nor has God made known to you, that He has been displeased with anything of his affair, nor that He has stripped him of any of the honor with which God honors His servants, nor that Job has done anything but the truth throughout the time you have accompanied him. If it is the trial that has belittled him in your eyes and lowered him in your estimation, then you know that God tries the prophets, the truthful, the martyrs, and the righteous, and His trial of them is not evidence of His displeasure with them nor of their being despised by Him; rather it is an honor and a choice for them.’ And he spoke at length in this manner. Then he said to them: ‘And in the greatness and majesty of God and the remembrance of death there is what would weary your tongues, break your hearts, and cut off your argument. Do you not know that God has servants whom fear of Him silences from speaking, without inability or dumbness? They are indeed eloquent, intelligent, knowledgeable about God and His signs, but when they remember the greatness of God their hearts break, their tongues are cut off, and their minds and intellects are confounded out of fear of God and awe of Him. When they recover, they hasten to God with pure deeds, counting themselves among the wrongdoers though they are righteous, and among the negligent though they are shrewd and God-fearing. But they do not consider much done for God (mighty and glorious) as much, nor are they content with little for Him, nor do they make a show of their deeds to Him. Wherever you meet them, they are fearful, bewildered, and trembling.’ When Job heard his words, he said: ‘God plants wisdom by mercy in the heart of the young and the old. Whenever it is in the heart, it appears on the tongue. Wisdom does not come from age, gray hair, or long experience. When God Most High makes a servant wise in youth, his rank does not fall before the judges.’ Then he turned to the three and said: ‘You feared before you were made to fear, and you wept before you were struck. What would become of you if I said to you: Give charity on my behalf from your wealth, perhaps God will deliver me, or offer a sacrifice, perhaps God will accept and be pleased with me? Indeed your souls have pleased you, and you have thought that you have been spared because of your good deeds, so you have transgressed and become proud. If you were truthful and looked between yourselves and your Lord, you would find for yourselves faults that God has concealed with well-being. In the past, men used to honor me, my words were heard, my right was known, and justice was obtained for me against my adversary. But today I have become without opinion or speech with you, and you are harder upon me than my affliction.’ Then he turned away from them and faced his Lord, seeking His help and humbling himself to Him. He said: ‘My Lord, why did You create me! Would that, if You disliked me, You had not created me. Would that I were a cast-off menstrual rag. Would that I knew the sin I committed so that You turned Your noble face away from me! If You had caused me to die, death would be more befitting for me! Was I not a home for the stranger, a refuge for the poor, a guardian for the orphan, and a caretaker for the widow? My God, I am a lowly servant. If I do good, the grace is Yours, and if I do evil, my punishment is in Your hand! You made me a target for affliction, and affliction has fallen upon me. If You had imposed it upon a mountain, it would have been too weak to bear it, so how can my weakness bear it! Wealth has gone, and I have come to beg with my palm. The one I used to support feeds me a single morsel and grants it to me as a favor and reproaches me with it! My children have perished, and had one of them remained he would have helped me. My family has grown weary of me, my kin have been undutiful to me, my acquaintances have become strangers, my friend has turned away from me, my rights have been denied, and my good deeds have been forgotten. I cry out and no one answers me, I apologize and no one excuses me. I called my servant and he did not answer me, I pleaded with my slave-girl and she did not pity me. Indeed Your decree is what has harmed me and humiliated me, and Your authority is what has made me ill. If my Lord removed the awe that is in my breast and loosed my tongue so that I could speak my fill, and then it were befitting for a servant to argue with his master on his own behalf, I would hope that You would then heal me. But He has cast me down and risen above me. He sees me and I do not see Him, He hears me and I do not hear Him. He has not looked at me and had mercy on me, nor drawn near to me so that I might speak of my innocence and plead for myself.’ When Job said that, a cloud overshadowed them and a voice called from it: ‘O Job, God says: I have drawn near to you and have not ceased to be near to you. Arise, present your argument, speak of your innocence, and stand in the station of a mighty one, for none should dispute with Me except a mighty one. Would you put the halter in the mouth of the lion, and the bit in the mouth of the dragon, and measure a measure of light, and weigh a weight of wind, and bind up a bundle of the sun, and bring back yesterday? Your soul has promised you a matter you cannot attain with the like of your strength. Did you wish to contend with Me by your weakness, or dispute with Me by your inability, or argue with Me by your error? Where were you with Me on the day I created the earth? Did you know by what measure I determined it? Where were you with Me on the day I raised the heaven as a roof in the air, without suspensions or pillars to bear it? Can your wisdom reach to make its light run, or to set its stars in motion, or that its night and day alternate by your command?’ And He mentioned things of God’s creations. Job said: ‘I have fallen short of this matter! Would that the earth had split open for me and I had gone into it, and had not spoken anything that displeases You! My God, trial has gathered against me, and I know that everything You have mentioned is the work of Your hands and the arrangement of Your wisdom. Nothing is beyond You and no hidden thing is concealed from You. You know what hearts conceal, and You knew my trial as I did not know it. I used to hear of Your might by hearing, but now it is sight of the eye. I spoke what I spoke only that You might excuse me, and I was silent only that You might have mercy on me. I have placed my hand upon my mouth, bitten my tongue, and pressed my cheek to the dust, burying my face in it. I will not return to anything You dislike.’ And he supplicated. Then God said: ‘O Job, My decree has taken effect in you, and My mercy has preceded My wrath. I have forgiven you and restored to you your family and your wealth, and the like of them with them, so that you may be a sign for those after you and a lesson for the people of trial and a consolation for the patient. So strike with your foot; this is a cool washing-place and a drink, and in it is healing. And offer a sacrifice on behalf of your companions and ask forgiveness for them, for they have disobeyed Me regarding you.’ So he struck with his foot, and a spring of water burst forth for him. He bathed in it, and God removed from him the trial. Then he came out and sat down. His wife came and asked him about him. He said: ‘Do you recognize him?’ She said: ‘Yes, why would I not recognize him!’ He smiled, and she recognized him by his laughter. She embraced him and did not release him from her embrace until every bit of their wealth and children passed by them. It was also said: He used to go out to relieve himself, and when he finished, his wife would take him by the hand until he returned. One day she was late to him, and God revealed to Job in his place: ‘Strike with your foot; this is a cool washing-place and a drink.’ She delayed him, and she went to meet him looking. He came toward her with God having removed from him what was in him of affliction, and he was in the best state he had been. When she saw him, she said: ‘May God bless you, have you seen God’s prophet, this afflicted one? By God, after that I have not seen a man more like him than you when he was healthy.’ He said: ‘Indeed I am he.’ He said: He had two threshing floors; one for wheat and one for barley. God sent two clouds. When one of them was over the wheat floor, it poured gold into it until it overflowed, and the other poured silver into the barley floor until it overflowed. This is the wording of Ibn Jarīr. From Ibn ʿAbbās, he said: And God clothed him in a robe from Paradise. Job moved aside and sat in a corner. His wife came and did not recognize him. She said: ‘O servant of God, this afflicted one who was here — perhaps dogs have taken him or wolves?’ And she kept talking to him for a while. He said: ‘Woe to you, I am Job.’ She said: ‘Do you mock me, O servant of God?’ He said: ‘Woe to you, I am Job; God has restored to me my body.’ Ibn ʿAbbās said: And God restored to him his wealth and his children in their very selves, and the like of them with them. Wahb b. Munabbih said: God revealed to him: ‘I have restored to you your family and your wealth, and the like of them with them. Wash with this water, for in it is your healing, and offer a sacrifice on behalf of your companions, and ask forgiveness for them, for they have disobeyed Me regarding you.’ Narrated by Ibn Abī Ḥātim. From al-Naḍr b. Anas, from Bashīr b. Nahīk, from Abū Hurayrah, from the Prophet ﷺ, he said: “When God healed Job ﷺ, He rained upon him locusts of gold. He began to take them with his hand and put them in his garment. It was said to him: ‘O Job, are you not satisfied?’ He said: ‘O Lord, who can be satisfied with Your mercy?’” And His saying: “Strike with your foot” means strike the earth with your foot. He complied with what he was commanded, and God caused a spring of cool water to gush forth for him. He was commanded to bathe in it and drink from it, and God removed from him the pain, harm, sickness, and illness that had been in his body, outwardly and inwardly. After all that, God gave him in place of it complete outward and inward health, perfect beauty, and abundant wealth, until He poured wealth upon him in a great rain of locusts of gold. God restored his family to him, as He (Most High) said: “And We gave him his family and the like of them with them.” It was said: God brought them back to life in their own persons. It was said: He rewarded him for those who had passed away and compensated him with their replacements in this world, and He will gather his entire family together for him in the Abode of the Hereafter. And His saying: “as a mercy from Us” means We removed his hardship and relieved his distress as a mercy from Us to him, and kindness and goodness, and as a reminder for the worshipers — that is, a reminder for whoever is tried in his body, wealth, or children, that he has an example in God’s prophet Job, where God tried him with what is greater than that, and he was patient and sought reward until God relieved him. And whoever understood from this the name of his wife, saying: “She is Raḥmah from this verse,” has gone far from the point and plunged deep in error. Al-Ḍaḥḥāk said, from Ibn ʿAbbās: God restored to her her youth and increased her, until she bore him twenty-six male children. Job lived after that for seventy years in the land of Rūm upon the religion of ḥanīfiyyah. Then after him they changed the religion of Abraham. Job’s dispensation ﷺ regarding his oath to strike his wife a hundred lashes. And His saying: “Take in your hand a bundle of rushes and strike with it, and do not break your oath. Indeed We found him patient — an excellent servant. Indeed he was one who repeatedly turned back to God.” This is a dispensation from God Most High to His servant and messenger Job ﷺ regarding his oath to strike his wife a hundred lashes. It was said: His oath was because she sold her braids. It was said: Because Satan appeared to her in the form of a physician describing for her a remedy for Job, and she came to him and told him, and he recognized that it was Satan, so he swore to strike her a hundred lashes. When God (mighty and glorious) healed him, He gave him the ruling to take a bundle of rushes, which is like a palm branch that gathers the spikelets, and to gather them all and strike her with it once. This would take the place of striking with a hundred lashes, and he would fulfill his oath without breaking it. This is one of the ways of relief and a way out for whoever fears God and obeys Him, especially in the right of his patient, reward-seeking, enduring, truthful, dutiful, rightly guided wife — ؓ. For this reason God followed this dispensation with its explanation in His saying: “Indeed We found him patient — an excellent servant. Indeed he was one who repeatedly turned back to God.” Many jurists have applied this dispensation in the chapter on oaths and vows, and others expanded upon it until they composed the Book of Legal Stratagems for deliverance from oaths, beginning it with this noble verse, and they brought in it amazing and strange things.

181. Tarikh (al-Tabari) 181No grade recorded

     ذَكَرَ ابْنُ جَرِيرٍ، وَغَيْرُهُ مِنْ عُلَمَاءِ التَّارِيخِ أَنَّ أَيُّوبَ عَلَيْهِ السَّلَامُ لَمَّا تُوُفِّيَ كَانَ عُمُرُهُ ثَلَاثًا وَتِسْعِينَ سَنَةً. وَقِيلَ: إِنَّهُ عَاشَ أَكْثَرَ مِنْ ذَلِكَ. وَقَدْ رَوَى لَيْثٌ عَنْ مُجَاهِدٍ مَا مَعْنَاهُ: أَنَّ اللَّهَ يَحْتَجُّ يَوْمَ الْقِيَامَةِ بِسُلَيْمَانَ عَلَيْهِ السَّلَامُ عَلَى الْأَغْنِيَاءِ، وَبِيُوسُفَ عَلَيْهِ السَّلَامُ عَلَى الْأَرِقَّاءِ، وَبِأَيُّوبَ عَلَيْهِ السَّلَامُ عَلَى أَهْلِ الْبَلَاءِ. رَوَاهُ ابْنُ عَسَاكِرَ بِمَعْنَاهُ، وَأَنَّهُ أَوْصَى إِلَى وَلَدِهِ حَوْمَلَ، وَقَامَ بِالْأَمْرِ بَعْدَهُ وَلَدُهُ بِشْرُ بْنُ أَيُّوبَ، وَهُوَ الَّذِي يَزْعُمُ كَثِيرٌ مِنَ النَّاسِ أَنَّهُ ذُو الْكِفْلِ، فَاللَّهُ أَعْلَمُ. وَمَاتَ ابْنُهُ هَذَا، وَكَانَ نَبِيًّا فِيمَا يَزْعُمُونَ، وَكَانَ عُمُرُهُ مِنَ السِّنِينَ خَمْسًا وَسَبْعِينَ. فَأَوْصَى إِلَى ابْنِهِ عَبْدَانَ، وَأَنَّ اللَّهَ بَعَثَ بَعْدَهُ شُعَيْبَ بْنَ ضَيْعُونَ بْنِ عُنُقَا بْنِ ثَابِتِ بْنِ مَدْيَنَ بْنِ إِبْرَاهِيمَ - عَلَيْهِ السَّلَامُ -.

     ✧ Ibn Jarīr and other scholars of history mentioned that when Job ﷺ died, his age was ninety-three years. It was also said that he lived more than that. Layth narrated from Mujāhid something to the effect that on the Day of Resurrection, Allah will make a case through Solomon ﷺ against the wealthy, through Joseph ﷺ against slaves, and through Job ﷺ against the people of affliction. Ibn ʿAsākir narrated it with this meaning, and that he bequeathed to his son Ḥawmal, and after him his son Bishr b. Ayyūb took charge of the matter. He is the one whom many people claim to be Dhū al-Kifl, but Allah knows best. This son of his died, and he was a prophet as they claim, and his age in years was seventy-five. He bequeathed to his son ʿAbdān, and that after him Allah sent Shuʿayb b. Ḍayʿūn b. ʿUnuqā b. Thābit b. Madyan b. Ibrāhīm ﷺ.

182. Tarikh (al-Tabari) 182No grade recorded

     قال اللَّهُ تَعَالَى: وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَى لِلْعَابِدِينَ [ الْأَنْبِيَاءِ: 83 - 84 ]. وَقَالَ تَعَالَى فِي سُورَةِ ص: وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ ارْكُضْ بِرِجْلِكَ هَذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنَّا وَذِكْرَى لِأُولِي الْأَلْبَابِ وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ [ ص: 41 - 44 ].

     ✧ Allah, exalted is He, said: “And [remember] Job, when he called to his Lord, ‘Indeed, affliction has touched me, and You are the most merciful of the merciful.’ So We responded to him and removed what was upon him of affliction, and We gave him his family and the like of them with them, as a mercy from Us and a reminder for the worshippers” [al-Anbiyāʾ: 83–84]. And He, exalted is He, said in Sūrat Ṣād: “And remember Our servant Job, when he called to his Lord, ‘Indeed, Satan has touched me with distress and torment.’ ‘Strike [the ground] with your foot; this is a cool washing-place and a drink.’ And We granted him his family and the like of them with them, as a mercy from Us and a reminder for those of understanding. ‘And take in your hand a bundle [of reeds] and strike with it, and do not break your oath.’ Indeed, We found him patient. How excellent a servant! Indeed, he was ever turning [to Allah]” [Ṣād: 41–44].

183. Tarikh (al-Tabari) 183No grade recorded

     مُلَخَّصُ قِصَّةِ ذِي الْكِفْلِ عَلَيْهِ السَّلَامُ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي نُبُوَّةِ ذِي الْكِفْلِ، وَالْمَشْهُورُ أَنَّهُ نَبِيٌّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، وَاخْتُلِفَ فِي تَعْيِينِهِ مَنْ يَكُونُ؟ فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِنَّهُ بِشْرُ بْنُ أَيُّوبَ، وَأَرْسَلَهُ أَيُّوبُ دَاعِيًا إِلَى تَوْحِيدِ اللَّهِ بِالشَّامِ، وَقَالَ بَعْضُهُمْ: هُوَ يُوشَعُ بْنُ نُونٍ، وَقِيلَ: غَيْرُ ذَلِكَ. وَاخْتُلِفَ فِي سَبَبِ تَسْمِيَتِهِ ذِي الْكِفْلِ عَلَى أَوْجُهٍ كَثِيرَةٍ مِنْهَا: أَنَّهُ تَكَفَّلَ بِأَنْ يَصُومَ النَّهَارَ وَيُقِيمَ اللَّيْلَ وَلَا يَغْضَبَ وَوَفَّى لِلَّهِ بِذَلِكَ، وَمِنْهَا: أَنَّ مَلِكًا ظَالِمًا قَتَلَ أَنْبِيَاءَ اللَّهِ سُبْحَانَهُ وَهَرَبَ مِنْهُ مِائَةُ نَبِيٍّ فَكَفَلَهُمْ فَسُمِّيَ الْكِفْلُ، إِلَى غَيْرِ ذَلِكَ مِمَّا ذَكَرَهُ الْعُلَمَاءُ. وَقَدْ مَاتَ عَلَيْهِ السَّلَامُ وَهُوَ بِالشَّامِ وَعُمْرُهُ خَمْسٌ وَسَبْعُونَ سَنَةً.

     ✧ Summary of the story of Dhu al-Kifl ﷺ The people of knowledge differed regarding the prophethood of Dhu al-Kifl. The well-known view is that he was a prophet (peace and blessings be upon him). They also differed in identifying who he was. Some of the people of knowledge said: He is Bishr b. Ayyūb, and Ayyūb sent him as a caller to the oneness of God in al-Shām. Others said: He is Yūshaʿ b. Nūn. It was also said: other than that. They differed regarding the reason for naming him Dhu al-Kifl in many ways, among them: that he undertook to fast during the day, stand in prayer at night, and not become angry, and he fulfilled that for God. Among them: that an unjust king killed the prophets of God, glorified be He, and a hundred prophets fled from him, so he took charge of them, and thus he was called al-Kifl, and other explanations mentioned by the scholars. He ﷺ died while he was in al-Shām, at the age of seventy-five years.

184. Tarikh (al-Tabari) 184No grade recorded

     اخْتَلَفُوا هَلْ كَانَ نَبِيًّا أَمْ لَا عَلَى قَوْلَيْنِ: أَحَدُهُمَا: أَنَّهُ لَمْ يَكُنْ نَبِيًّا إِنَّمَا كَانَ عَبْدًا صَالِحًا. قَالَهُ أَبُو مُوسَى الْأَشْعَرِيُّ، وَمُجَاهِدٌ فِي آخَرِينَ. والظَّاهِرُ مِنْ ذِكْرِهِ فِي الْقُرْآنِ الْعَظِيمِ بِالثَّنَاءِ عَلَيْهِ مَقْرُونًا مَعَ هَؤُلَاءِ السَّادَةِ الْأَنْبِيَاءِ أَنَّهُ نَبِيٌّ عَلَيْهِ مِنْ رَبِّهِ الصَّلَاةُ وَالسَّلَامُ. وَهَذَا هُوَ الْمَشْهُورُ، وَقَدْ زَعَمَ آخَرُونَ أَنَّهُ لَمْ يَكُنْ نَبِيًّا، وَإِنَّمَا كَانَ رَجُلًا صَالِحًا وَحَكَمًا مُقْسِطًا عَادِلًا. وَتَوَقَّفَ ابْنُ جَرِيرٍ فِي ذَلِكَ فَاللَّهُ أَعْلَمُ. ثُمَّ اخْتَلَفَ هَؤُلَاءِ فِي عِلَّةِ تَسْمِيَتِهِ بِذِي الْكِفْلِ عَلَى ثَلَاثَةِ أَقْوَالٍ: أَحَدُهَا: أَنَّ رَجُلًا كَانَ يُصَلِّي كُلَّ يَوْمٍ مِائَةَ صَلَاةٍ فَتُوُفِّيَ فَكَفَلَ هَذَا بِصَلَاتِهِ، فَسُمِّيَ ذَا الْكِفْلِ. قَالَهُ أَبُو مُوسَى. وَالثَّانِي: أَنَّهُ تَكَفَّلَ لِلنَّبِيِّ بِقَوْمِهِ أَنْ يَكْفِيَهُ أَمْرَهُمْ وَتَعَهَّدَ أَنْ يَقْضِيَ بَيْنَهُمْ بِالْعَدْلِ فَفَعَلَ، فَسُمِّيَ ذَا الْكِفْلِ. قَالَهُ مُجَاهِدٌ. وَالثَّالِثُ: أَنَّ مَلِكًا قَتَلَ فِي يَوْمٍ ثَلَاثَمِائَةِ نَبِيٍّ وَفَرَّ مِنْهُ مِائَةُ نَبِيٍّ، فَكَفَلَهُمْ ذُو الْكِفْلِ يُطْعِمُهُمْ وَيَسْقِيهِمْ حَتَّى أَفْلَتُوا. فَسُمِّيَ ذَا الْكِفْلِ، قَالَهُ ابْنُ السَّائِبِ. وَالْقَوْلُ الثَّانِي: أَنَّهُ كَانَ نَبِيًّا. قَالَهُ الْحَسَنُ وَعَطَاءٌ وَأَهْلُ الْكِتَابِ. قَالَ عَطَاءٌ: وَإِنَّمَا سُمِّيَ بِذِي الْكِفْلِ؛ لِأَنَّ اللَّهَ تَعَالَى أَوْحَى إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ: إِنِّي أُرِيدُ أَنْ أَقْبِضَ رُوحَكَ، فَاعْرِضْ مُلْكَكَ عَلَى بَنِي إِسْرَائِيلَ، فَمَنْ تَكَفَّلَ لَكَ بِأَنَّهُ يُصَلِّي اللَّيْلَ لَا يَفْتُرُ، وَيَصُومُ النَّهَارَ لَا يُفْطِرُ، وَيَقْضِي بَيْنَ النَّاسِ فَلَا يَغْضَبُ فَارْفَعْ مُلْكَكَ إِلَيْهِ فَفَعَلَ ذَلِكَ، فَقَامَ شَابٌّ، فَقَالَ: أَنَا أَتَكَفَّلُ لَكَ بِهَذَا، فَكَفَلَ بِهِ فَوَفَّى. وَحَكَى بَعْضُ عُلَمَاءِ السِّيَرِ: أَنَّهُ كَانَ فِي زَمَنِ ذِي الْكِفْلِ جَبَّارٌ مِنَ الْعَمَالِيقِ فَدَعَاهُ ذُو الْكِفْلِ إِلَى الْإِيمَانِ وَضَمِنَ لَهُ الْجَنَّةَ، فَقَالَ: مَنْ كَفَلَ لِي بِذَلِكَ، قَالَ: أَنَا، وَكَتَبَ لَهُ كِتَابًا تَكَفَّلَ لَهُ بِالْجَنَّةِ إِنَّ هُوَ آمَنَ. فَتَرَكَ الْمَلِكُ مُلْكَهُ وَلَحِقَ بِالنُّسَّاكِ. فَلَمَّا مَاتَ دُفِنَ الْكِتَابُ مَعَهُ، فَبَعَثَ اللَّهُ الْكِتَابَ إِلَى ذِي الْكِفْلِ وَأَخْبَرَهُ أَنَّهُ وَفَّى الْمَلِكَ بِمَا ضَمِنَ لَهُ، فَآمَنَ بِهِ مِائَةُ أَلْفٍ وَأَرْبَعَةٌ وَعِشْرُونَ أَلْفًا، وَتَكَفَّلَ لَهُمْ بِمِثْلِ مَا تَكَفَّلَ لِمَلِكِهِمْ، فَسَمَّاهُ اللَّهُ تَعَالَى ذَا الْكِفْلِ. وَرَوَى ابْنُ جَرِيرٍ، وَابْنُ أَبِي حَاتِمٍ مِنْ طَرِيقِ دَاوُدَ بْنِ أَبِي هِنْدٍ، عَنْ مُجَاهِدٍ أَنَّهُ قَالَ: لَمَّا كَبُرَ الْيَسَعُ قَالَ: لَوْ أَنِّي اسْتَخْلَفْتُ رَجُلًا عَلَى النَّاسِ يَعْمَلُ عَلَيْهِمْ فِي حَيَاتِي حَتَّى أَنْظُرَ كَيْفَ يَعْمَلُ. فَجَمَعَ النَّاسَ. فَقَالَ: مَنْ يَتَقَبَّلُ لِي بِثَلَاثٍ أَسْتَخْلِفُهُ؛ يَصُومُ النَّهَارَ، وَيَقُومُ اللَّيْلَ، وَلَا يَغْضَبُ ؟ قَالَ: فَقَامَ رَجُلٌ تَزْدَرِيهِ الْعَيْنُ. فَقَالَ: أَنَا. فَقَالَ: أَنْتَ تَصُومُ النَّهَارَ، وَتَقُومُ اللَّيْلَ، وَلَا تَغْضَبُ ؟ قَالَ: نَعَمْ. قَالَ: فَرَدَّهُمْ ذَلِكَ الْيَوْمَ. وَقَالَ مِثْلَهَا الْيَوْمَ الْآخَرَ فَسَكَتَ النَّاسُ، وَقَامَ ذَلِكَ الرَّجُلُ، فَقَالَ: أَنَا. فَاسْتَخْلَفَهُ، قَالَ: فَجَعَلَ إِبْلِيسُ يَقُولُ لِلشَّيَاطِينِ: عَلَيْكُمْ بِفُلَانٍ. فَأَعْيَاهُمْ ذَلِكَ، فَقَالَ: دَعُونِي وَإِيَّاهُ، فَأَتَاهُ فِي صُورَةِ شَيْخٍ كَبِيرٍ فَقِيرٍ، وَأَتَاهُ حِينَ أَخَذَ مَضْجَعَهُ لِلْقَائِلَةِ، وَكَانَ لَا يَنَامُ اللَّيْلَ وَالنَّهَارَ إِلَّا تِلْكَ النَّوْمَةَ فَدَقَّ الْبَابَ، فَقَالَ: مَنْ هَذَا ؟ قَالَ: شَيْخٌ كَبِيرٌ مَظْلُومٌ. قَالَ: فَقَامَ فَفَتَحَ الْبَابَ فَجَعَلَ يَقُصُّ عَلَيْهِ. فَقَالَ: إِنَّ بَيْنِي وَبَيْنَ قَوْمِي خُصُومَةً، وَإِنَّهُمْ ظَلَمُونِي وَفَعَلُوا بِي وَفَعَلُوا، وَجَعَلَ يُطَوِّلُ عَلَيْهِ حَتَّى حَضَرَ الرَّوَاحُ، وَذَهَبَتِ الْقَائِلَةُ. وَقَالَ: إِذَا رُحْتُ فَأْتِنِي آخُذْ لَكَ بِحَقِّكَ فَانْطَلَقَ، وَرَاحَ فَكَانَ فِي مَجْلِسِهِ فَجَعَلَ يَنْظُرُ هَلْ يَرَى الشَّيْخَ فَلَمْ يَرَهُ، فَقَامَ يَتْبَعُهُ، فَلَمَّا كَانَ الْغَدُ جَعَلَ يَقْضِي بَيْنَ النَّاسِ، وَيَنْتَظِرُهُ فَلَا يَرَاهُ، فَلَمَّا رَجَعَ إِلَى الْقَائِلَةِ فَأَخَذَ مَضْجَعَهُ أَتَاهُ فَدَقَّ الْبَابَ. فَقَالَ: مَنْ هَذَا ؟ فَقَالَ: الشَّيْخُ الْكَبِيرُ الْمَظْلُومُ فَفَتَحَ لَهُ. فَقَالَ: أَلَمْ أَقُلْ لَكَ إِذَا قَعَدْتُ فَأْتِنِي ؟ فَقَالَ: إِنَّهُمْ أَخْبَثُ قَوْمٍ، إِذَا عَرَفُوا أَنَّكَ قَاعِدٌ قَالُوا: نَحْنُ نُعْطِيكَ حَقَّكَ. وَإِذَا قُمْتَ جَحَدُونِي، قَالَ: فَانْطَلِقْ فَإِذَا رُحْتُ فَأْتِنِي. قَالَ: فَفَاتَتْهُ الْقَائِلَةُ فَرَاحَ فَجَعَلَ يَنْتَظِرُ فَلَا يَرَاهُ، وَشَقَّ عَلَيْهِ النُّعَاسُ. فَقَالَ: لِبَعْضِ أَهْلِهِ لَا تَدَعَنَّ أَحَدًا يَقْرُبُ هَذَا الْبَابَ حَتَّى أَنَامَ فَإِنِّي قَدْ شَقَّ عَلَيَّ النَّوْمُ، فَلَمَّا كَانَ تِلْكَ السَّاعَةَ جَاءَ، فَقَالَ لَهُ الرَّجُلُ: وَرَاءَكَ، وَرَاءَكَ. فَقَالَ: إِنِّي قَدْ أَتَيْتُهُ أَمْسِ فَذَكَرْتُ لَهُ أَمْرِي. فَقَالَ: لَا، وَاللَّهِ لَقَدْ أَمَرَنَا أَنْ لَا نَدَعَ أَحَدًا يَقْرُبُهُ، فَلَمَّا أَعْيَاهُ نَظَرَ فَرَأَى كُوَّةً فِي الْبَيْتِ فَتَسَوَّرَ مِنْهَا فَإِذَا هُوَ فِي الْبَيْتِ، وَإِذَا هُوَ يَدُقُّ الْبَابَ مِنْ دَاخِلٍ قَالَ: فَاسْتَيْقَظَ الرَّجُلُ. فَقَالَ: يَا فُلَانُ أَلَمْ آمُرْكَ ؟ قَالَ: أَمَّا مِنْ قِبَلِي، وَاللَّهِ لَمْ تُؤْتَ فَانْظُرْ مِنْ أَيْنَ أُتِيتَ ؟ قَالَ: فَقَامَ إِلَى الْبَابِ فَإِذَا هُوَ مُغْلَقٌ، كَمَا أَغْلَقَهُ، وَإِذَا الرَّجُلُ مَعَهُ فِي الْبَيْتِ فَعَرَفَهُ. فَقَالَ: أَعَدُوَّ اللَّهِ ؟ قَالَ: نَعَمْ. أَعْيَيْتَنِي فِي كُلِّ شَيْءٍ، فَفَعَلْتُ مَا تَرَى لِأُغْضِبَكَ فَسَمَّاهُ اللَّهُ ذَا الْكِفْلِ؛ لِأَنَّهُ تَكَفَّلَ بِأَمْرٍ فَوَفَّى بِهِ. وأَمَّا الْحَدِيثُ الَّذِي رَوَاهُ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عُمَرَ قَالَ: سَمِعْتُ مِنْ رَسُولِ اللَّهِ ﷺ حَدِيثًا لَوْ لَمْ أَسْمَعْهُ إِلَّا مَرَّةً أَوْ مَرَّتَيْنِ حَتَّى عَدَّ سَبْعَ مِرَارٍ، وَلَكِنْ قَدْ سَمِعْتُهُ أَكْثَرَ مِنْ ذَلِكَ قَالَ: كَانَ الْكِفْلُ مِنْ بَنِي إِسْرَائِيلَ لَا يَتَوَرَّعُ مِنْ ذَنْبٍ عَمِلَهُ، فَأَتَتْهُ امْرَأَةٌ فَأَعْطَاهَا سِتِّينَ دِينَارًا عَلَى أَنْ يَطَأَهَا، فَلَمَّا قَعَدَ مِنْهَا مَقْعَدَ الرَّجُلِ مِنِ امْرَأَتِهِ ارْتَعَدَتْ، وَبَكَتْ فَقَالَ لَهَا مَا يُبْكِيكِ أَكْرَهْتُكِ. قَالَتْ: لَا، وَلَكِنْ هَذَا عَمَلٌ لَمْ أَعْمَلْهُ قَطُّ، وَإِنَّمَا حَمَلَتْنِي عَلَيْهِ الْحَاجَةُ. قَالَ: فَتَفْعَلِينَ هَذَا، وَلَمْ تَفْعَلِيهِ قَطُّ ؟ ثُمَّ نَزَلَ. فَقَالَ: اذْهَبِي بِالدَّنَانِيرِ لَكِ، ثُمَّ قَالَ: وَاللَّهِ لَا يَعْصِي اللَّهَ الْكِفْلُ أَبَدًا. فَمَاتَ مِنْ لَيْلَتِهِ فَأَصْبَحَ مَكْتُوبًا عَلَى بَابِهِ قَدْ غَفَرَ اللَّهُ لِلْكِفْلِ. وَرَوَاهُ التِّرْمِذِيُّ مِنْ حَدِيثِ الْأَعْمَشِ بِهِ. وَقَالَ حَسَنٌ. وَذَكَرَ أَنَّ بَعْضَهُمْ رَوَاهُ فَوَقَفَهُ عَلَى ابْنِ عُمَرَ فَهُوَ حَدِيثٌ غَرِيبٌ جِدًّا، وَفِي إِسْنَادِهِ نَظَرٌ فَإِنَّ سَعْدًا هَذَا قَالَ أَبُو حَاتِمٍ: لَا أَعْرِفُهُ إِلَّا بِحَدِيثٍ وَاحِدٍ. وَوَثَّقَهُ ابْنُ حِبَّانَ. وَلَمْ يَرْوِ عَنْهُ سِوَى عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الرَّازِيِّ هَذَا. فَاللَّهُ أَعْلَمُ. وَإِنْ كَانَ مَحْفُوظًا فَلَيْسَ هُوَ ذَا الْكِفْلِ. وَإِنَّمَا لَفْظُ الْحَدِيثِ " الْكِفْلُ " مِنْ غَيْرِ إِضَافَةٍ فَهُوَ رَجُلٌ آخَرُ غَيْرُ الْمَذْكُورِ فِي الْقُرْآنِ الْكَرِيمِ. وَاللَّهُ أَعْلَمُ بِالصَّوَابِ.

     ✧ They differed over whether he was a prophet or not, according to two opinions: The first is that he was not a prophet, but only a righteous servant. This was said by Abū Mūsā al-Ashʿarī and Mujāhid, among others. The apparent meaning of his mention in the Glorious Qurʾān, with praise for him, joined with these noble prophets, is that he was a prophet, upon him from his Lord be blessings and peace. This is the well-known view. Yet others claimed that he was not a prophet, but only a righteous man and a just, equitable judge. Ibn Jarīr suspended judgment on that, and Allah knows best. Then these scholars differed over the reason for naming him Dhū al-Kifl, according to three opinions: The first is that a man used to pray one hundred prayers every day, and when he died, this one undertook (kafala) his prayers, so he was named Dhū al-Kifl. This was said by Abū Mūsā. The second is that he undertook responsibility for a prophet’s people, to suffice him in their affair, and he pledged to judge among them with justice, and he did so, so he was named Dhū al-Kifl. This was said by Mujāhid. The third is that a king killed three hundred prophets in one day, and one hundred prophets fled from him, and Dhū al-Kifl took responsibility for them, feeding them and giving them drink until they escaped. So he was named Dhū al-Kifl. This was said by Ibn al-Sāʾib. The second opinion is that he was a prophet. This was said by al-Ḥasan, ʿAṭāʾ, and the People of the Book. ʿAṭāʾ said: He was only named Dhū al-Kifl because Allah, exalted is He, revealed to a prophet among the prophets: “I wish to take your soul, so present your kingship to the Children of Israel. Whoever undertakes for you that he will pray at night without slackening, fast by day without breaking fast, and judge between people without becoming angry, then hand your kingship to him.” So he did that. A young man stood and said: “I undertake this for you.” So he undertook it and fulfilled it. Some scholars of biography related that in the time of Dhū al-Kifl there was a tyrant from the Amalekites. Dhū al-Kifl called him to faith and guaranteed him Paradise. The tyrant said: “Who will guarantee that for me?” He said: “I.” And he wrote for him a document guaranteeing him Paradise if he believed. So the king abandoned his kingdom and joined the devotees. When he died, the document was buried with him. Then Allah sent the document to Dhū al-Kifl and informed him that He had fulfilled for the king what he had guaranteed, and one hundred and twenty-four thousand believed in him, and he guaranteed for them the like of what he had guaranteed for their king. So Allah, exalted is He, named him Dhū al-Kifl. Ibn Jarīr and Ibn Abī Ḥātim narrated, by way of Dāwūd b. Abī Hind, from Mujāhid, that he said: When al-Yasaʿ grew old, he said: “If only I could appoint a successor over the people who would act over them during my lifetime, so that I could see how he acts.” He gathered the people and said: “Who will accept from me three things, and I will appoint him as successor: he fasts by day, stands in prayer at night, and does not become angry?” He said: A man whom the eye would disdain stood up and said: “I.” He said: “You fast by day, stand at night, and do not become angry?” He said: “Yes.” He said: So he sent them back that day. The next day he said the same, and the people were silent, and that man stood and said: “I.” So he appointed him as successor. He said: Iblīs began saying to the devils: “Set upon so-and-so.” But that exhausted them, so he said: “Leave him to me.” He came to him in the form of an old, poor sheikh, and came to him when he had taken his bed for the midday nap, and he used not to sleep night or day except for that nap. He knocked at the door. He said: “Who is this?” He said: “An old, wronged sheikh.” He said: He arose and opened the door, and began telling him his story. He said: “Between me and my people there is a dispute, and they wronged me and did such-and-such to me and such-and-such,” and he kept prolonging it until the time of departure arrived and the nap was gone. He said: “When I depart, come to me, and I will obtain your right for you.” So he left, and he departed and was in his assembly, and he began looking to see if he saw the sheikh, but he did not see him. He arose to follow him. The next day he began judging between people, waiting for him but not seeing him. When he returned for the nap and took his bed, he came to him and knocked at the door. He said: “Who is this?” He said: “The old, wronged sheikh.” So he opened for him. He said: “Did I not tell you, when I sit, then come to me?” He said: “They are the most malicious people. When they know you are sitting, they say: We will give you your right; and when you rise, they repudiate me.” He said: “Then go, and when I depart, come to me.” He said: The nap escaped him, so he departed and began waiting but did not see him, and drowsiness oppressed him. He said to one of his household: “Do not let anyone approach this door until I sleep, for sleep has oppressed me.” When that hour came, he came, and the man said to him: “Back, back.” He said: “I came to him yesterday and mentioned my affair to him.” He said: “No, by Allah, he ordered us not to let anyone approach him.” When he had exhausted him, he looked and saw a small window in the house, and he climbed through it, and there he was inside the house, and there he was knocking at the door from inside. He said: The man woke up and said: “O so-and-so, did I not command you?” He said: “As for from my side, by Allah, you were not approached. Look from where it was approached.” He said: He arose to the door, and it was locked as he had locked it, and the man was with him in the house, so he recognized him. He said: “Enemy of Allah?” He said: “Yes. You have exhausted me in everything, so I did what you see to anger you.” Thus Allah named him Dhū al-Kifl because he undertook a matter and fulfilled it. As for the ḥadīth narrated by Imām Aḥmad with his chain from Ibn ʿUmar, who said: I heard from the Messenger of Allah ﷺ a ḥadīth which, if I had heard it only once or twice—until he counted seven times—but I heard it more than that. He said: “Al-Kifl was from the Children of Israel, and he did not refrain from any sin he committed. A woman came to him, and he gave her sixty dinars on condition that he have intercourse with her. When he sat from her in the seat of a man with his wife, she trembled and wept. He said to her: ‘What makes you weep? Did I force you?’ She said: ‘No, but this is an act I have never done, and only need drove me to it.’ He said: ‘You do this, and you have never done it?’ Then he descended and said: ‘Go with the dinars, they are yours.’ Then he said: ‘By Allah, al-Kifl will never disobey Allah again.’ He died that very night, and in the morning it was written on his door: Allah has forgiven al-Kifl.” Al-Tirmidhī narrated it from the ḥadīth of al-Aʿmash and said: Ḥasan. He mentioned that some narrated it and made it mawqūf on Ibn ʿUmar, so it is a very strange ḥadīth, and in its chain there is scrutiny, for Abū Ḥātim said about this Saʿd: “I do not know him except by one ḥadīth.” Ibn Ḥibbān deemed him trustworthy. No one narrated from him except this ʿAbd Allāh b. ʿAbd Allāh al-Rāzī. So Allah knows best. Even if it is preserved, it is not Dhū al-Kifl, but the wording of the ḥadīth is “al-Kifl” without addition, so it is another man other than the one mentioned in the Noble Qurʾān. And Allah knows best what is correct.

185. Tarikh (al-Tabari) 185No grade recorded

     رَوَى الضَّحَّاكُ عَنِ ابْنِ عَبَّاسٍ أَنَّ ذَا الْكِفْلِ هُوَ يُوشَعُ بْنُ نُونٍ. وَفِي رِوَايَةٍ عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ ذُو الْكِفْلِ مِنْ أَوْلَادِ أَيُّوبَ، فَأَرْسَلَهُ اللَّهُ تَعَالَى دَاعِيًا إِلَى تَوْحِيدِهِ بِالشَّامِ. وَقَالَ غَيْرُهُ: هُوَ الْيَسَعُ بْنُ أُخْطُوبَ، وَكَانَ قَبْلَ دَاوُدَ. قَالَ وَهْبٌ: كَانَ بَعْدَ الْيَسَعَ. وَذُكِرَ أَنَّ أَيُّوبَ أَوْصَى عِنْدَ مَوْتِهِ إِلَى ابْنِهِ حَوْمَلَ، وَأَنَّ اللَّهَ بَعَثَ بَعْدَهُ ابْنَهُ بِشْرَ بْنَ أَيُّوبَ نَبِيًّا وَسَمَّاهُ ذَا الْكِفْلِ، وَكَانَ مُقِيمًا بِالشَّامِ حَتَّى مَاتَ، وَكَانَ عُمُرُهُ خَمْسًا وَسَبْعِينَ سَنَةً

     ✧ Al-Ḍaḥḥāk narrated on the authority of Ibn ʿAbbās that Dhu al-Kifl was Yūshaʿ b. Nūn. In another report from Ibn ʿAbbās, he said: Dhu al-Kifl was one of the descendants of Ayyūb, and Allah Almighty sent him as a caller to His oneness in al-Shām. Another authority said: He was al-Yasaʿ b. Ukhṭūb, and he lived before Dāwūd. Wahb said: He lived after al-Yasaʿ. It was mentioned that Ayyūb, at the time of his death, bequeathed to his son Ḥawmal, and that Allah sent after him his son Bishr b. Ayyūb as a prophet and named him Dhu al-Kifl. He resided in al-Shām until he died, and his lifespan was seventy-five years.

186. Tarikh (al-Tabari) 186No grade recorded

     وَأَقَامَ ذُو الْكِفْلِ عُمُرَهُ بِالشَّامِ حَتَّى مَاتَ وَهُوَ ابْنُ خَمْسٍ وَسَبْعِينَ سَنَةً.

     ✧ And Dhu al-Kifl ﷺ spent his life in Syria until he died at the age of seventy-five.

187. Tarikh (al-Tabari) 187No grade recorded

     قَالَ اللَّهُ تَعَالَى بَعْدَ قِصَّةِ أَيُّوبَ فِي سُورَةِ الْأَنْبِيَاءِ: وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ كُلٌّ مِنَ الصَّابِرِينَ وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا إِنَّهُمْ مِنَ الصَّالِحِينَ [ الْأَنْبِيَاءِ: 85 - 86 ]. وَقَالَ تَعَالَى بَعْدَ قِصَّةِ أَيُّوبَ أَيْضًا فِي سُورَةِ ص: وَاذْكُرْ عِبَادَنَا إبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ وَكُلٌّ مِنَ الْأَخْيَارِ [ ص: 45 - 48 ].

     ✧ Allah, Exalted is He, said after the story of Job in Sūrat al-Anbiyāʾ: “And Ishmael and Idrīs and Dhu al-Kifl—each was among the patient. And We admitted them into Our mercy; indeed, they were among the righteous” [al-Anbiyāʾ: 85–86]. And He, Exalted is He, also said after the story of Job in Sūrat Ṣād: “And mention Our servants Abraham and Isaac and Jacob—men of strength and insight. Indeed, We chose them for an exclusive quality: remembrance of the [final] abode. And indeed they are, in Our estimation, among the chosen, the best. And mention Ishmael and Elisha and Dhu al-Kifl, and each is among the best” [Ṣād: 45–48].

188. Tarikh (al-Tabari) 188No grade recorded

     قِصَّةُ أَصْحَابِ الرَّسِّ جَاءَ ذِكْرُ أَصْحَابِ الرَّسِّ فِي الْقُرْآنِ الْكَرِيمِ فِي قَوْلِهِ تَعَالَى: وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا [الْفَرْقَانِ: 38]، وَفِي قَوْلِهِ تَعَالَى: كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ [ق: 12]. وَقَدِ اخْتَلَفَ الْمُؤَرِّخُونَ فِي أَصْحَابِ الرَّسِّ مَنْ يَكُونُونَ فَمَال بَعْضُهُمْ إِلَى أَنَّهُمْ أَصْحَابُ الْأُخْدُودِ، وَقَالَ بَعْضُهُمْ أَنَّهُمْ أَهْلُ قَرْيَةٍ مِنْ قُرَى ثَمُودَ، وَقِيلَ: بِئْرُ بِأَذْرَبِيجَانَ، وَقِيلَ: بِئْرُ رَسُوًّا فِيهَا نَبِيُّهُمْ أَيْ دَفَنُوهُ فِيهَا، وَقِيلَ: هُمْ أَصْحَابُ يَاسِينَ. وَقَدْ ذَكَرَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحَسَنِ النَّقَّاشُ، أَنَّ أَصْحَابَ الرَّسِّ كَانَتْ لَهُمْ بِئْرٌ تَرْوِيهِمْ، وَتَكْفِي أَرْضَهُمْ جَمِيعَهَا، وَكَانَ لَهُمْ مَلِكٌ عَادِلٌ حَسَنُ السِّيرَةِ، فَلَمَّا مَاتَ وَجَدُوا عَلَيْهِ وَجْدًا عَظِيمًا، فَلَمَّا كَانَ بَعْدَ أَيَّامٍ تَصَوَّرَ لَهُمُ الشَّيْطَانُ فِي صُورَتِهِ، وَقَالَ: إِنِّي لَمْ أَمُتْ، وَلَكِنْ تَغَيَّبْتُ عَنْكُمْ حَتَّى أَرَى صَنِيعَكُمْ. فَفَرِحُوا أَشَدَّ الْفَرَحِ، وَأَمَرَ بِضَرْبِ حِجَابٍ بَيْنَهُمْ وَبَيْنَهُ، وَأَخْبَرَهُمْ أَنَّهُ لَا يَمُوتُ أَبَدًا، فَصَدَّقَ بِهِ أَكْثَرُهُمْ، وَافْتَتَنُوا بِهِ، وَعَبَدُوهُ، فَبَعَثَ اللَّهُ فِيهِمْ نَبِيًّا، وَأَخْبَرَهُمْ أَنَّ هَذَا شَيْطَانٌ يُخَاطِبُهُمْ مِنْ وَرَاءِ الْحِجَابِ، وَنَهَاهُمْ عَنْ عِبَادَتِهِ، وَأَمَرَهُمْ بِعِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ. قَالَ السُّهَيْلِيُّ: وَكَانَ يُوحَى إِلَيْهِ فِي النَّوْمِ، وَكَانَ اسْمُهُ حَنْظَلَةَ بْنَ صَفْوَانَ، فَعَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَأَلْقَوْهُ فِي الْبِئْرِ، فَغَارَ مَاؤُهَا، وَعَطِشُوا بَعْدَ رَيِّهِمْ وَيَبِسَتْ أَشْجَارُهُمْ، وَانْقَطَعَتْ ثِمَارُهُمْ، وَخَرِبَتْ دِيَارُهُمْ، وَتَبَدَّلُوا بَعْدَ الْأُنْسِ بِالْوَحْشَةِ، وَبَعْدَ الِاجْتِمَاعِ بِالْفُرْقَةِ، وَهَلَكُوا عَنْ آخِرِهِمْ، وَسَكَنَ فِي مَسَاكِنِهِمُ الْجِنُّ وَالْوُحُوشُ، فَلَا يُسْمَعُ بِبِقَاعِهِمْ إِلَّا عَزِيفُ الْجِنِّ، وَزَئِيرُ الْأُسْدِ، وَصَوْتُ الضِّبَاعِ. أَصْحَابُ يَاسِينَ جَاءَ ذِكْرُ قَوْمِ يَاسِينَ فِي الْقُرْآنِ فِي سُورَةِ يس فِي قَوْلِهِ تَعَالَى: وَاضْرِبْ لَهُمْ مَثَلا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ قَالُوا مَا أَنْتُمْ إِلا بَشَرٌ مِثْلُنَا وَمَا أَنْزَلَ الرَّحْمَنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلا تَكْذِبُونَ قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ وَمَا عَلَيْنَا إِلا الْبَلاغُ الْمُبِينُ قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ قَالُوا طَائِرُكُمْ مَعَكُمْ أَإِنْ ذُكِّرْتُمْ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ اتَّبِعُوا مَنْ لا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ وَمَا لِيَ لا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَنُ بِضُرٍّ لا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلا يُنْقِذُونِ إِنِّي إِذًا لَفِي ضَلالٍ مُبِينٍ إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ وَذَلِكَ أَنَّ الْمَسِيحَ عَلَيْهِ السَّلَامُ أَرْسَلَ اثْنَيْنِ مِنْ حَوَارِيِّهِ إِلَى هَذِهِ الْقَرْيَةِ، -يُقَالُ هِيَ أَنْطَاكِيَةُ-، فَكَذَّبَهُمَا أَهْلُهَا فَأَرْسَلَ إِلَيْهِمْ شَمْعُونُ أَحَدُ كِبَارِ الْحَوَارِيِّينَ، وَقَدِ اخْتَلَفَتْ الرِّوَايَةُ فَمِنْهُمْ مَنْ قَالَ إِنَّهُ دَخَلَ مُتَخَفِّيًا وَاخْتَلَطَ بِأَهْلِ الْقَرْيَةِ وَحَاشِيَةِ الْمَلِكِ حَتَّى أَدْنَاهُ الْمَلِكُ وَأَصْبَحَ مِنْ خَوَاصِّهِ فَدَعَاهُ إِلَى اللَّهِ وَإِلَى أَنْ يَسْمَعَ مِنَ الْحَوَارِيِّينَ الَّذِينَ أَرْسَلَهُمَا الْمَسِيحُ عَلَيْهِ السَّلَامُ فَسَمِعَ وَرَأَى مِنَ الْآيَاتِ الْبَاهِرَاتِ مِنْ شِفَاءِ الْمَرْضَى وَإِحْيَاءِ، فَأَسْلَمَ وَآمَنَ طَائِفَةٌ مِنْ قَوْمِهِ مَعَهُ، وَثَمَّةَ رِوَايَةٌ أُخْرَى تَقُولُ: بِأَنَّ الْمَلِكَ لَمْ يُسْلِمْ بَلْ قَتَلَ الرُّسُلَ وَذَلِكَ حِينَمَا دَعَوْهُ إِلَى اللَّهِ سُبْحَانَهُ، وَقَدْ وَافَقَ ذَلِكَ بِأَنْ مُنِعُوا الْمَطَرَ فَتَشَاءَمَ الْقَوْمُ وَهَمُّوا بِهِمْ فَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى كَانَ قَدْ آمَنَ بِهِمْ لِمَا رَأَى مِنَ الْآيَاتِ الْبَاهِرَاتِ مِنْ شِفَاءِ الْمَرْضَى وَالْخَيْرِ وَالْبَرَكَةِ، وَيُقَالُ: إِنَّ اسْمَهُ حَبِيبٌ النَّجَّارُ، فَدَعَّى النَّاسَ إِلَى الْإِيمَانِ بِالرُّسُلِ فَقَتَلُوهُ، فَأَدْخَلَهُ اللَّهُ الْجَنَّةَ فَقَالَ: يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ

     ✧ The Story of the People of al-Rass The People of al-Rass are mentioned in the Noble Qur'an in the words of the Most High: "And ʿĀd and Thamūd and the People of al-Rass and many generations between them" [al-Furqān: 38], and in the words of the Most High: "The people of Nūḥ denied before them, and the People of al-Rass, and Thamūd" [Qāf: 12]. The historians have differed concerning who the People of al-Rass were. Some inclined to the view that they were the People of the Ukhdūd, while others said that they were the people of a village among the villages of Thamūd. It was also said: a well in Adharbayjān, and it was said: a well into which they lowered their prophet, meaning they buried him in it. And it was said: they are the People of Yāsīn. Abū Bakr Muḥammad b. al-Ḥasan al-Naqqāsh mentioned that the People of al-Rass had a well that watered them and sufficed all their land. They had a just king of good conduct. When he died, they grieved for him greatly. Then after some days, Satan took his form for them and said: "I did not die, but I hid myself from you to see how you would act." They rejoiced immensely, and he ordered a veil to be struck between them and him, and he informed them that he would never die. Most of them believed in him and were tempted by him and worshipped him. Then Allah sent a prophet among them and informed them that this was a devil speaking to them from behind the veil, and he forbade them from worshipping him and commanded them to worship Allah alone with no partner. Al-Suhaylī said: Revelation came to him in sleep, and his name was Ḥanẓalah b. Ṣafwān. They transgressed against him and killed him and cast him into the well. Its water sank away, and they thirsted after being watered, their trees dried up, their fruits ceased, their homes fell into ruin, and they exchanged intimacy for desolation and togetherness for separation, and they perished to the last one. Jinn and wild beasts dwelt in their dwellings, so nothing is heard in their regions but the humming of jinn, the roaring of lions, and the cry of hyenas. The People of Yāsīn The mention of the people of Yāsīn comes in the Qur'an in Sūrat Yā Sīn in the words of the Most High: "And strike for them a parable: the People of the Town when the messengers came to it. When We sent to them two, and they denied them, so We strengthened with a third, and they said: 'We are messengers to you.' They said: 'You are only human beings like us, and the Merciful has sent down nothing. You are only lying.' They said: 'Our Lord knows that we are messengers to you, and upon us is only the clear delivery.' They said: 'We augur ill from you. If you do not desist, we will stone you, and a painful punishment from us will touch you.' They said: 'Your augury is with you. Is it because you are reminded? Rather, you are a people given to excess.' And from the farthest end of the city there came a man running. He said: 'O my people, follow the messengers. Follow those who ask no reward of you and who are guided. And why should I not worship Him who created me and to whom you will be returned? Should I take gods besides Him? If the Merciful intends harm for me, their intercession will avail me nothing, nor will they save me. Indeed, I would then be in manifest error. I have believed in your Lord, so hear me.' It was said: 'Enter the Garden.' He said: 'Would that my people knew how my Lord has forgiven me and made me one of the honoured.'" That is because the Messiah ﷺ sent two of his disciples to this town—it is said it was Anṭākiyah—and its people denied them, so Shamʿūn, one of the senior disciples, was sent to them. The reports have differed: some said that he entered in disguise and mixed with the people of the town and the king's entourage until the king drew him near and he became one of his close companions. He called the king to Allah and to listen to the two disciples whom the Messiah ﷺ had sent. He listened and witnessed dazzling signs of healing the sick and reviving, and he submitted, and a group of his people believed with him. Another report says that the king did not submit but rather killed the messengers when they called him to Allah, glory be to Him. This coincided with rain being withheld from them, so the people took it as an evil omen and resolved against them. Then from the farthest end of the city there came a man running who had believed in them because of the dazzling signs he saw of healing the sick, goodness, and blessing. It is said his name was Ḥabīb the Carpenter. He called the people to faith in the messengers, but they killed him, and Allah admitted him to the Garden, and he said: "Would that my people knew how my Lord has forgiven me and made me one of the honoured."

189. Tarikh (al-Tabari) 189No grade recorded

     بَابُ ذِكْرِ أُمَمٍ أُهْلِكُوا بِعَامَّةٍ وَذَلِكَ قَبْلَ نُزُولِ التَّوْرَاةِ ; بِدَلِيلِ قَوْلِهِ تَعَالَى وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَى [ الْقَصَصِ: 43 ]. الْآيَةَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ مَا أَهْلَكَ اللَّهُ قَوْمًا بِعَذَابٍ مِنَ السَّمَاءِ أَوْ مِنَ الْأَرْضِ، بَعْدَ مَا أُنْزِلَتِ التَّوْرَاةُ عَلَى وَجْهِ الْأَرْضِ، غَيْرَ الْقَرْيَةِ الَّتِي مُسِخُوا قِرَدَةً ; أَلَمْ تَرَ أَنَّ اللَّهَ تَعَالَى يَقُولُ وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَى وَرَفَعَهُ الْبَزَّارُ فِي رِوَايَةٍ لَهُ، وَالْأَشْبَهُ، وَاللَّهُ أَعْلَمُ، وَقْفُهُ، فَدَلَّ عَلَى أَنَّ كُلَّ أُمَّةٍ أُهْلِكَتْ بِعَامَّةٍ، قَبْلَ مُوسَى عَلَيْهِ السَّلَامُ  . فَمِنْهُمْ: أَصْحَابُ الرَّسِّ، قَالَ اللَّهُ تَعَالَى، فِي سُورَةِ " الْفُرْقَانِ " وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا وَكُلًّا ضَرَبْنَا لَهُ الْأَمْثَالَ وَكُلًّا تَبَّرْنَا تَتْبِيرًا [ الْفُرْقَانِ: 38، 39 ]. وَقَالَ تَعَالَى، فِي سُورَةِ " ق " كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَ وَعِيدِ [ ق: 12 - 14 ]. وَهَذَا السِّيَاقُ وَالَّذِي قَبْلَهُ يَدُلُّ عَلَى أَنَّهُمْ أُهْلِكُوا، وَدُمِّرُوا، وَتُبِّرُوا، وَهُوَ الْهَلَاكُ. وَهَذَا يَرُدُّ اخْتِيَارَ ابْنِ جَرِيرٍ ; مِنْ أَنَّهُمْ أَصْحَابُ الْأُخْدُودِ، الَّذِينَ ذُكِرُوا فِي سُورَةِ " الْبُرُوجِ " ; لِأَنَّ أُولَئِكَ عِنْدَ ابْنِ إِسْحَاقَ وَجَمَاعَةٍ، كَانُوا بَعْدَ الْمَسِيحِ، عَلَيْهِ السَّلَامُ.، وَفِيهِ نَظَرٌ أَيْضًا. وَرَوَى ابْنُ جَرِيرٍ قَالَ: قَالَ ابْنُ عَبَّاسٍ: أَصْحَابُ الرَّسِّ أَهْلُ قَرْيَةٍ مِنْ قُرَى ثَمُودَ. وَقَدْ ذَكَرَ الْحَافِظُ الْكَبِيرُ أَبُو الْقَاسِمِ بْنُ عَسَاكِرَ فِي أَوَّلِ " تَارِيخِهِ "، عِنْدَ ذِكْرِ بِنَاءِ دِمَشْقَ عَنْ " تَارِيخِ " أَبِي الْقَاسِمِ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ خُرْدَاذَبَةَ، وَغَيْرِهِ، أَنَّ أَصْحَابَ الرَّسِّ كَانُوا بِحَضُورٍ، فَبَعْثَ اللَّهُ إِلَيْهِمْ نَبِيًّا يُقَالُ لَهُ: حَنْظَلَةُ بْنُ صَفْوَانَ. فَكَذَّبُوهُ وَقَتَلُوهُ، فَسَارَ عَادُ بْنُ عَوْصِ بْنِ إِرَمَ بْنِ سَامِ بْنِ نُوحٍ، بِوَلَدِهِ مِنَ الرَّسِّ، فَنَزَلَ الْأَحْقَافَ، وَأَهْلَكَ اللَّهُ أَصْحَابَ الرَّسِّ، وَانْتَشَرُوا فِي الْيَمَنِ كُلِّهَا، وَفَشَوْا مَعَ ذَلِكَ فِي الْأَرْضِ كُلِّهَا، حَتَّى نَزَلَ جَيْرُونُ بْنُ سَعْدِ بْنِ عَادِ بْنِ عَوْصِ بْنِ إِرَمَ بْنِ سَامِ بْنِ نُوحٍ دِمَشْقَ وَبَنَى مَدِينَتَهَا، وَسَمَّاهَا جَيْرُونَ وَهِيَ إِرَمُ ذَاتُ الْعِمَادِ، وَلَيْسَ أَعْمِدَةُ الْحِجَارَةِ فِي مَوْضِعٍ أَكْثَرَ مِنْهَا بِدِمَشْقَ، فَبَعَثَ اللَّهُ هُودَ بْنَ عَبْدِ اللَّهِ بْنِ رَبَاحِ بْنِ خَالِدِ بْنِ الْخُلُودِ بْنِ عَادٍ إِلَى عَادٍ - يَعْنِي أَوْلَادَ عَادٍ - بِالْأَحْقَافِ، فَكَذَّبُوهُ، وَأَهْلَكَهُمُ اللَّهُ عَزَّ وَجَلَّ. فَهَذَا يَقْتَضِي أَنَّ أَصْحَابَ الرَّسِّ قَبْلَ عَادٍ بِدُهُورٍ مُتَطَاوِلَةٍ. فَاللَّهُ أَعْلَمُ. وَعَنِ ابْنِ عَبَّاسٍ، قَالَ: الرَّسُّ بِئْرٌ بِأَذْرَبِيجَانَ. وَعَنْ عِكْرِمَةَ، قَالَ: الرَّسُّ بِئْرٌ رَسُّوا فِيهَا نَبِيَّهُمْ. أَيْ ; دَفَنُوهُ فِيهَا. وَقَالَ ابْنُ جُرَيْجٍ قَالَ عِكْرِمَةُ: أَصْحَابُ الرَّسِّ بِفَلْجَ، وَهُمْ أَصْحَابُ يَاسِينَ. وَقَالَ قَتَادَةُ: فَلْجُ مِنْ قُرَى الْيَمَامَةِ. قُلْتُ: فَإِنْ كَانُوا أَصْحَابَ يَاسِينَ، كَمَا زَعَمَهُ عِكْرِمَةُ، فَقَدْ أُهْلِكُوا بِعَامَّةٍ، قَالَ اللَّهُ تَعَالَى فِي قِصَّتِهِمْ إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ [ يس: 29 ]. وَسَتَأْتِي قِصَّتُهُمْ بَعْدَ هَؤُلَاءِ. وَإِنْ كَانُوا غَيْرَهُمْ وَهُوَ الظَّاهِرُ فَقَدْ أُهْلِكُوا أَيْضًا وَتُبِّرُوا. وَعَلَى كُلِّ تَقْدِيرٍ فَيُنَافِي مَا ذَكَرَهُ ابْنُ جَرِيرٍ وَقَدْ ذَكَرَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحَسَنِ النَّقَّاشُ، أَنَّ أَصْحَابَ الرَّسِّ كَانَتْ لَهُمْ بِئْرٌ تَرْوِيهِمْ، وَتَكْفِي أَرْضَهُمْ جَمِيعَهَا، وَكَانَ لَهُمْ مَلَكٌ عَادِلٌ حَسَنُ السِّيرَةِ، فَلَمَّا مَاتَ وَجَدُوا عَلَيْهِ وَجْدًا عَظِيمًا، فَلَمَّا كَانَ بَعْدَ أَيَّامٍ تَصَوَّرَ لَهُمُ الشَّيْطَانُ فِي صُورَتِهِ، وَقَالَ: إِنِّي لَمْ أَمُتْ، وَلَكِنْ تَغَيَّبْتُ عَنْكُمْ حَتَّى أَرَى صَنِيعَكُمْ. فَفَرِحُوا أَشَدَّ الْفَرَحِ، وَأَمَرَ بِضَرْبِ حِجَابٍ بَيْنَهُمْ وَبَيْنَهُ، وَأَخْبَرَهُمْ أَنَّهُ لَا يَمُوتُ أَبَدًا، فَصَدَّقَ بِهِ أَكْثَرُهُمْ، وَافْتَتَنُوا بِهِ، وَعَبَدُوهُ، فَبَعَثَ اللَّهُ فِيهِمْ نَبِيًّا، وَأَخْبَرَهُمْ أَنَّ هَذَا شَيْطَانٌ يُخَاطِبُهُمْ مِنْ وَرَاءِ الْحِجَابِ، وَنَهَاهُمْ عَنْ عِبَادَتِهِ، وَأَمَرَهُمْ بِعِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ. قَالَ السُّهَيْلِيُّ: وَكَانَ يُوحَى إِلَيْهِ فِي النَّوْمِ، وَكَانَ اسْمُهُ حَنْظَلَةَ بْنَ صَفْوَانَ، فَعَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَأَلْقَوْهُ فِي الْبِئْرِ، فَغَارَ مَاؤُهَا، وَعَطِشُوا بَعْدَ رَيِّهِمْ وَيَبِسَتْ أَشْجَارُهُمْ، وَانْقَطَعَتْ ثِمَارُهُمْ، وَخَرِبَتْ دِيَارُهُمْ، وَتَبَدَّلُوا بَعْدَ الْأُنْسِ بِالْوَحْشَةِ، وَبَعْدَ الِاجْتِمَاعِ بِالْفُرْقَةِ، وَهَلَكُوا عَنْ آخِرِهِمْ، وَسَكَنَ فِي مَسَاكِنِهِمُ الْجِنُّ وَالْوُحُوشُ، فَلَا يُسْمَعُ بِبِقَاعِهِمْ إِلَّا عَزِيفُ الْجِنِّ، وَزَئِيرُ الْأُسْدِ، وَصَوْتُ الضِّبَاعِ. وَعَنِ ابْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ أَوَّلَ النَّاسِ يَدْخُلُ الْجَنَّةَ يَوْمَ الْقِيَامَةِ الْعَبْدُ الْأَسْوَدُ; وَذَلِكَ أَنَّ اللَّهَ تَعَالَى بَعَثَ نَبِيًّا إِلَى أَهْلِ قَرْيَةٍ، فَلَمْ يُؤْمِنْ بِهِ مِنْ أَهْلِهَا إِلَّا ذَلِكَ الْأَسْوَدُ، ثُمَّ إِنَّ أَهْلَ الْقَرْيَةِ عَدَوْا عَلَى النَّبِيِّ، فَحَفَرُوا لَهُ بِئْرًا، فَأَلْقَوْهُ فِيهَا، ثُمَّ أَطْبَقُوا عَلَيْهِ بِحَجَرٍ أَصَمَّ قَالَ: فَكَانَ ذَلِكَ الْعَبْدُ يَذْهَبُ فَيَحْتَطِبُ عَلَى ظَهْرِهِ، ثُمَّ يَأْتِي بِحَطَبِهِ فَيَبِيعُهُ، وَيَشْتَرِي بِهِ طَعَامًا وَشَرَابًا، ثُمَّ يَأْتِي بِهِ إِلَى ذَلِكَ الْبِئْرِ، فَيَرْفَعُ تِلْكَ الصَّخْرَةَ، وَيُعِينُهُ اللَّهُ عَلَيْهَا، وَيُدْلِي إِلَيْهِ طَعَامَهُ وَشَرَابَهُ، ثُمَّ يَرُدُّهَا كَمَا كَانَتْ. قَالَ: فَكَانَ كَذَلِكَ مَا شَاءَ اللَّهُ أَنْ يَكُونَ، ثُمَّ إِنَّهُ ذَهَبَ يَوْمًا يَحْتَطِبُ، كَمَا كَانَ يَصْنَعُ، فَجَمَعَ حَطَبَهُ وَحَزَمَ حُزْمَتَهُ وَفَرَغَ مِنْهَا، فَلَمَّا أَرَادَ أَنْ يَحْتَمِلَهَا، وَجَدَ سِنَةً، فَاضْطَجَعَ يَنَامُ، فَضَرَبَ اللَّهُ عَلَى أُذُنِهِ سَبْعَ سِنِينَ نَائِمًا، ثُمَّ إِنَّهُ هَبَّ، فَتَمَطَّى وَتَحَوَّلَ لِشِقِّهِ الْآخَرِ فَاضْطَجَعَ، فَضَرَبَ اللَّهُ عَلَى أُذُنِهِ سَبْعَ سِنِينَ أُخْرَى، ثُمَّ إِنَّهُ هَبَّ، وَاحْتَمَلَ حُزْمَتَهُ، وَلَا يَحْسَبُ أَنَّهُ نَامَ إِلَّا سَاعَةً مِنْ نَهَارٍ، فَجَاءَ إِلَى الْقَرْيَةِ، فَبَاعَ حُزْمَتَهُ، ثُمَّ اشْتَرَى طَعَامًا وَشَرَابًا، كَمَا كَانَ يَصْنَعُ، ثُمَّ إِنَّهُ ذَهَبَ إِلَى الْحُفْرَةِ، إِلَى مَوْضِعِهَا الَّذِي كَانَتْ فِيهِ، فَالْتَمَسَهُ فَلَمْ يَجِدْهُ، وَقَدْ كَانَ بَدَا لِقَوْمِهِ فِيهِ بَدَاءٌ، فَاسْتَخْرَجُوهُ، وَآمَنُوا بِهِ وَصَدَّقُوهُ. قَالَ: فَكَانَ نَبِيُّهُمْ يَسْأَلُهُمْ عَنْ ذَلِكَ الْأَسْوَدِ: مَا فَعَلَ؟ فَيَقُولُونَ لَهُ: مَا نَدْرِي. حَتَّى قَبَضَ اللَّهُ النَّبِيَّ، عَلَيْهِ السَّلَامُ، وَأَهَبَّ الْأَسْوَدُ مِنْ نَوْمِهِ بَعْدَ ذَلِكَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: إِنْ ذَلِكَ الْأَسْوَدَ لَأَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ. ثُمَّ قَدْ رَدَّهُ ابْنُ جَرِيرٍ نَفْسُهُ، وَقَالَ: لَا يَجُوزُ أَنْ يُحْمَلَ هَؤُلَاءِ عَلَى أَنَّهُمْ أَصْحَابُ الرَّسِّ الْمَذْكُورُونَ فِي الْقُرْآنِ. قَالَ: لِأَنَّ اللَّهَ أَخْبَرَ عَنْ أَصْحَابِ الرَّسِّ أَنَّهُ أَهْلَكَهُمْ، وَهَؤُلَاءِ قَدْ بَدَا لَهُمْ فَآمَنُوا بِنَبِيِّهِمْ، اللَّهُمَّ إِلَّا أَنْ يَكُونَ حَدَثَتْ لَهُمْ أَحْدَاثٌ، آمَنُوا بِالنَّبِيِّ بَعْدَ هَلَاكِ آبَائِهِمْ. وَاللَّهُ أَعْلَمُ. ثُمَّ اخْتَارَ أَنَّهُمْ أَصْحَابُ الْأُخْدُودِ، وَهُوَ ضَعِيفٌ; لِمَا تَقَدَّمَ وَلِمَا ذُكِرَ فِي قِصَّةِ أَصْحَابِ الْأُخْدُودِ، حَيْثُ تُوُعِّدُوا بِالْعَذَابِ فِي الْآخِرَةِ إِنْ لَمْ يَتُوبُوا، وَلَمْ يُذْكَرْ هَلَاكُهُمْ، وَقَدْ صُرِّحَ بِهَلَاكِ أَصْحَابِ الرَّسِّ. فَاللَّهُ أَعْلَمُ. وَرَوَى أَنَسٌ عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: " مَا صُدِّقَ نَبِيٌّ مَا صُدِّقْتُ، إِنَّ مِنَ الْأَنْبِيَاءِ مَنْ لَمْ يُصَدِّقْهُ مِنْ أُمَّتِهِ إِلَّا الرَّجُلُ الْوَاحِدُ ". فَمِنَ الْأَنْبِيَاءِ أَصْحَابُ الرَّسِّ. قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ: كَانَ أَصْحَابُ الرَّسِّ يَعْبُدُونَ شَجَرَةً، فَبَعَثَ اللَّهُ تَعَالَى إِلَيْهِمْ نَبِيًّا مِنْ وَلَدِ يَهُوذَا بْنِ يَعْقُوبَ، فَحَفَرُوا لَهُ بِئْرًا وَأَلْقَوْهُ فِيهَا فَهَلَكُوا. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: كَانَ لَهُمْ نَبِيٌّ يُقَالُ لَهُ: " حَنْظَلَةُ بْنُ صَفْوَانَ " قَتَلُوهُ فَأَهْلَكَهُمُ اللَّهُ.

     ✧ Chapter mentioning nations destroyed en masse And that was before the revelation of the Torah, by the evidence of the Almighty's saying: "And We certainly gave Moses the Book after We had destroyed the earlier generations" [al-Qasas: 43], the verse. From Abū Saʿīd al-Khudrī, who said: "Allah did not destroy any people by a punishment from the sky or from the earth, after the Torah was sent down upon the face of the earth, except the town that was transformed into apes. Do you not see that Allah, the Exalted, says: 'And We certainly gave Moses the Book after We had destroyed the earlier generations'?" Al-Bazzār raised it in a narration of his, but the more likely, and Allah knows best, is that it is mawqūf. Thus it indicates that every nation destroyed en masse was before Moses ﷺ. Among them are the Companions of al-Rass. Allah, the Exalted, said in Sūrat al-Furqān: "And ʿĀd and Thamūd and the companions of al-Rass and many generations between them. And for each We set forth parables, and each We destroyed utterly" [al-Furqān: 38-39]. And He, the Exalted, said in Sūrat Qāf: "The people of Noah denied before them, and the companions of al-Rass, and Thamūd, and ʿĀd, and Pharaoh, and the brothers of Lot, and the companions of the Thicket, and the people of Tubbaʿ. Each denied the messengers, so My threat was justly fulfilled" [Qāf: 12-14]. This context and the one before it indicate that they were destroyed, annihilated, and utterly ruined, which is destruction. This refutes the choice of Ibn Jarīr that they were the Companions of the Pit mentioned in Sūrat al-Burūj, because those, according to Ibn Isḥāq and a group, were after the Messiah ﷺ, and there is also some doubt in that. Ibn Jarīr narrated, saying: Ibn ʿAbbās said: "The companions of al-Rass were the people of a village among the villages of Thamūd." The great ḥāfiẓ Abū al-Qāsim ibn ʿAsākir mentioned at the beginning of his "History," when discussing the building of Damascus, from the "History" of Abū al-Qāsim ʿUbayd Allāh b. ʿAbd Allāh b. Khurdādhbah and others, that the companions of al-Rass were in Ḥaḍūr. Allah sent them a prophet called Ḥanẓalah b. Ṣafwān. They denied him and killed him, so ʿĀd b. ʿAwṣ b. Iram b. Sām b. Nūḥ departed with his children from al-Rass and settled in al-Aḥqāf, and Allah destroyed the companions of al-Rass, and they spread throughout all of Yemen, and with that they spread throughout all the earth, until Jayrūn b. Saʿd b. ʿĀd b. ʿAwṣ b. Iram b. Sām b. Nūḥ settled in Damascus and built its city and called it Jayrūn, which is Iram of the pillars, and there are no more stone pillars in any place than there are in Damascus. Then Allah sent Hūd b. ʿAbd Allāh b. Rabāḥ b. Khālid b. al-Khulūd b. ʿĀd to ʿĀd — meaning the children of ʿĀd — in al-Aḥqāf, and they denied him, and Allah, Mighty and Majestic, destroyed them. This implies that the companions of al-Rass were before ʿĀd by long ages. And Allah knows best. From Ibn ʿAbbās, he said: "Al-Rass is a well in Azerbaijan." From ʿIkrimah, he said: "Al-Rass is a well into which they lowered their prophet," meaning they buried him in it. Ibn Jurayj said: ʿIkrimah said: "The companions of al-Rass are in Falj, and they are the companions of Yā Sīn." Qatādah said: "Falj is among the villages of al-Yamāmah." I say: If they were the companions of Yā Sīn, as ʿIkrimah claimed, then they were destroyed en masse. Allah, the Exalted, said in their story: "It was not but one shout, and immediately they were extinguished" [Yā Sīn: 29]. Their story will come after these. If they were other than them, which is the apparent meaning, then they were also destroyed and utterly ruined. In any case, it contradicts what Ibn Jarīr mentioned. Abū Bakr Muḥammad b. al-Ḥasan al-Naqqāsh mentioned that the companions of al-Rass had a well that watered them and sufficed all their land. They had a just king of good conduct. When he died, they grieved greatly over him. After some days, Satan appeared to them in his form and said: "I did not die, but I disappeared from you to see how you would act." They rejoiced greatly, and he ordered a veil to be set between them and him, and informed them that he would never die. Most of them believed him, were fascinated by him, and worshipped him. Then Allah sent them a prophet who informed them that this was a Satan speaking to them from behind the veil, and he forbade them from worshipping him, and commanded them to worship Allah alone with no partner. Al-Suhaylī said: Revelation came to him in sleep, and his name was Ḥanẓalah b. Ṣafwān. They attacked him, killed him, and threw him into the well, and its water sank away, and they became thirsty after being watered, and their trees dried up, and their fruits ceased, and their homes fell into ruin, and they exchanged intimacy for desolation, and unity for separation, and they perished to the last. The jinn and wild beasts dwelt in their dwellings, so nothing is heard in their lands but the cry of the jinn, the roar of lions, and the howl of hyenas. From Ibn Isḥāq, from Muḥammad b. Kaʿb al-Quraẓī, who said: The Messenger of Allah ﷺ said: "The first person to enter Paradise on the Day of Resurrection will be a black slave. That is because Allah, the Exalted, sent a prophet to the people of a village, and none of its people believed in him except that black man. Then the people of the village attacked the prophet, dug a well for him, threw him into it, and then covered him with a massive rock." He said: "That slave would go and gather firewood on his back, then come with his wood and sell it, and buy food and drink with it, then come to that well and lift that rock, with Allah helping him, and lower his food and drink to him, then return it as it was." He said: "That continued as long as Allah willed. Then one day he went to gather wood as he used to do, and gathered his wood and tied his bundle and finished it. When he wanted to carry it, he felt drowsy, so he lay down to sleep, and Allah struck his ear with sleep for seven years. Then he woke, stretched, turned to his other side, and lay down, and Allah struck his ear with sleep for another seven years. Then he woke, carried his bundle, not thinking he had slept except an hour of a day. He came to the village and sold his bundle, then bought food and drink as he used to do. Then he went to the pit, to the place where it had been, and searched for it but could not find it. His people had changed their minds about him, so they extracted him, believed in him, and affirmed him." He said: "Their prophet would ask them about that black man: What did he do? They would say to him: We do not know. Until Allah took the prophet ﷺ, and the black man woke from his sleep after that." Then the Messenger of Allah ﷺ said: "That black man will indeed be the first to enter Paradise." Then Ibn Jarīr himself rejected this and said: It is not permissible to take these as the companions of al-Rass mentioned in the Qur'an. He said: Because Allah reported that He destroyed the companions of al-Rass, whereas these changed their minds and believed in their prophet. Unless, O Allah, some events happened to them, and they believed in the prophet after the destruction of their forefathers. And Allah knows best. Then he chose that they were the companions of the Pit, but that is weak, because of what preceded and because of what is mentioned in the story of the companions of the Pit, where they were threatened with punishment in the Hereafter if they did not repent, and their destruction is not mentioned, whereas the destruction of the companions of al-Rass is explicitly stated. And Allah knows best. Anas narrated from the Prophet ﷺ that he said: "No prophet was believed as I have been believed. Among the prophets are those whom no one of his nation believed except a single man." Among those prophets were the companions of al-Rass. ʿAlī b. Abī Ṭālib ؓ said: The companions of al-Rass worshipped a tree. Allah, the Exalted, sent them a prophet from the descendants of Judah b. Jacob. They dug a well for him and threw him into it, and they perished. Saʿīd b. Jubayr said: They had a prophet called Ḥanẓalah b. Ṣafwān. They killed him, and Allah destroyed them.

190. Tarikh (al-Tabari) 190No grade recorded

     قِصَّةُ قَوْمِ يس  وَهُمْ أَصْحَابُ الْقَرْيَةِ قَالَ اللَّهُ تَعَالَى وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ قَالُوا مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا وَمَا أَنْزَلَ الرَّحْمَنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا تَكْذِبُونَ قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ قَالُوا طَائِرُكُمْ مَعَكُمْ أَإِنْ ذُكِّرْتُمْ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى قَالَ يَاقَوْمِ اتَّبِعُوا الْمُرْسَلِينَ اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ إِنِّي إِذًا لَفِي ضَلَالٍ مُبِينٍ إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَالَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ وَمَا أَنْزَلْنَا عَلَى قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ [ يس: 13 - 29 ]. اشْتُهِرَ عَنْ كَثِيرٍ مِنَ السَّلَفِ وَالْخَلَفِ أَنَّ هَذِهِ الْقَرْيَةَ أَنْطَاكِيَةُ. قَالَ ابْنُ إِسْحَاقَ فِيمَا بَلَّغَهُ عَنِ ابْنِ عَبَّاسٍ، وَكَعْبٍ، وَوَهْبٍ أَنَّهُمْ قَالُوا: وَكَانَ لَهَا مَلِكٌ اسْمُهُ أَنْطِيخَسُ بْنُ أَنْطِيحَسَ، وَكَانَ يَعْبُدُ الْأَصْنَامَ، فَبَعَثَ اللَّهُ إِلَيْهِ ثَلَاثَةً مِنَ الرُّسُلِ ; وَهُمْ صَادِقٌ، وَصَدُوقٌ، وَشَلُومُ، فَكَذَّبَهُمْ. وَعَنْ شُعَيْبٍ الْجَبَائِيِّ: كَانَ اسْمُ الرَّسُولَيْنِ الْأَوَّلَيْنِ: شَمْعُونَ وَيُوحَنَّا، وَاسْمُ الثَّالِثِ بُولِسَ، وَالْقَرْيَةِ أَنْطَاكِيَةَ. وَهَذَا الْقَوْلُ ضَعِيفٌ جِدًّا ; لِأَنَّ أَهْلَ أَنْطَاكِيَةَ لَمَّا بَعَثَ إِلَيْهِمُ الْمَسِيحُ ثَلَاثَةً مِنَ الْحَوَارِيِّينَ، كَانُوا أَوَّلَ مَدِينَةٍ آمَنَتْ بِالْمَسِيحِ فِي ذَلِكَ الْوَقْتِ، وَلِهَذَا كَانَتْ إِحْدَى الْمُدُنِ الْأَرْبَعِ الَّتِي يَكُونُ فِيهَا بَطَارِقَةُ النَّصَارَى ; وَهُنَّ أَنْطَاكِيَةُ وَالْقُدْسُ وَإِسْكَنْدَرِيَّةُ، وَرُومِيَّةُ. ثُمَّ بَعْدَهَا إِلَى الْقُسْطَنْطِينِيَّةِ وَلَمْ يُهْلَكُوا، وَأَهْلُ هَذِهِ الْقَرْيَةِ الْمَذْكُورَةِ فِي الْقُرْآنِ أُهْلِكُوا، كَمَا قَالَ فِي آخِرِ قِصَّتِهَا بَعْدَ قَتْلِهِمْ صِدِّيقَ الْمُرْسَلِينَ وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ لَكِنْ إِنْ كَانَتِ الرُّسُلُ الثَّلَاثَةُ الْمَذْكُورُونَ فِي الْقُرْآنِ، بُعِثُوا إِلَى أَهْلِ أَنْطَاكِيَةَ قَدِيمًا، فَكَذَّبُوهُمْ وَأَهْلَكَهُمُ اللَّهُ ثُمَّ عُمِرَتْ بَعْدَ ذَلِكَ، فَلَمَّا كَانَ فِي زَمَنِ الْمَسِيحِ آمَنُوا بِرُسُلِهِ إِلَيْهِمْ، فَلَا يُمْنَعُ هَذَا. وَاللَّهُ أَعْلَمُ. قَالَ اللَّهُ تَعَالَى وَاضْرِبْ لَهُمْ مَثَلًا يَعْنِي: لِقَوْمِكَ يَا مُحَمَّدُ أَصْحَابَ الْقَرْيَةِ يَعْنِي الْمَدِينَةَ إِذْ جَاءَهَا الْمُرْسَلُونَ إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ أَيْ ; أَيَّدْنَاهُمَا بِثَالِثٍ فِي الرِّسَالَةِ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ فَرَدُّوا عَلَيْهِمْ بِأَنَّهُمْ بَشَرٌ مِثْلُهُمْ، كَمَا قَالَتِ الْأُمَمُ الْكَافِرَةُ لِرُسُلِهِمْ، يَسْتَبْعِدُونَ أَنْ يَبْعَثَ اللَّهُ نَبِيًّا بَشَرِيًّا، فَأَجَابُوهُمْ بِأَنَّ اللَّهَ يَعْلَمُ أَنَّا رُسُلُهُ إِلَيْكُمْ، وَلَوْ كُنَّا كَذَّبَنَا عَلَيْهِ لَعَاقَبْنَا وَانْتَقَمَ مِنَّا أَشَدَّ الِانْتِقَامِ وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ أَيْ; إِنَّمَا عَلَيْنَا، أَيْ نُبَلِّغُكُمْ مَا أُرْسِلْنَا بِهِ إِلَيْكُمْ، وَاللَّهُ هُوَ الَّذِي يَهْدِي مَنْ يَشَاءُ، وَيُضِلُّ مَنْ يَشَاءُ قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ أَيْ ; تَشَاءَمْنَا بِمَا جِئْتُمُونَا بِهِ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ قِيلَ بِالْمَقَالِ. وَقِيلَ بِالْفِعَالِ. وَيُؤَيِّدُ الْأَوَّلَ قَوْلُهُ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ تَوَعَّدُوهُمْ بِالْقَتْلِ وَالْإِهَانَةِ. قَالُوا طَائِرُكُمْ مَعَكُمْ أَيْ ; مَرْدُودٌ عَلَيْكُمْ أَإِنْ ذُكِّرْتُمْ أَيْ ; بِسَبَبِ أَنَّا ذَكَّرْنَاكُمْ بِالْهُدَى وَدَعَوْنَاكُمْ إِلَيْهِ، تَوَعَّدْتُمُونَا بِالْقَتْلِ وَالْإِهَانَةِ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ أَيْ ; لَا تَقْبَلُونَ الْحَقَّ، وَلَا تُرِيدُونَهُ. وَقَوْلُهُ تَعَالَى وَجَاءَ مِنْ أَقْصَا الْمَدِينَةِ رَجُلٌ يَسْعَى يَعْنِي: لِنُصْرَةِ الرُّسُلِ، وَإِظْهَارِ الْإِيمَانِ بِهِمْ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ أَيْ ; يَدْعُونَكُمْ إِلَى الْحَقِّ الْمَحْضِ، بِلَا أُجْرَةٍ وَلَا جِعَالَةٍ. ثُمَّ دَعَاهُمْ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَنَهَاهُمْ عَنْ عِبَادَةِ مَا سِوَاهُ، مِمَّا لَا يَنْفَعُ شَيْئًا لَا فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ إِنِّي إِذًا لَفِي ضَلَالٍ مُبِينٍ أَيْ ; إِنْ تَرَكْتُ عِبَادَةَ اللَّهِ وَعَبَدْتُ سِوَاهُ. ثُمَّ قَالَ مُخَاطِبًا لِلرُّسُلِ إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ قِيلَ: فَاسْتَمِعُوا مَقَالَتِي، وَاشْهَدُوا لِي بِهَا عِنْدَ رَبِّكُمْ. وَقِيلَ: مَعْنَاهُ فَاسْمَعُوا يَا قَوْمِي إِيمَانِي بِرُسُلِ اللَّهِ جَهْرَةً. فَعِنْدَ ذَلِكَ قَتَلُوهُ. قِيلَ: رَجَمًا. وَقِيلَ: عَضًّا. وَقِيلَ: وَثَبُوا إِلَيْهِ وَثْبَةَ رَجُلٍ وَاحِدٍ فَقَتَلُوهُ. وَحَكَى ابْنُ إِسْحَاقَ عَنْ بَعْضِ أَصْحَابِهِ، عَنِ ابْنِ مَسْعُودٍ قَالَ: وَطِئُوهُ بِأَرْجُلِهِمْ حَتَّى أَخْرَجُوا قُصْبَهُ. وَعَنْ أَبِي مِجْلَزٍ: كَانَ اسْمُ هَذَا الرَّجُلِ حَبِيبَ بْنَ مُرَى. ثُمَّ قِيلَ: كَانَ نَجَّارًا. وَقِيلَ: حَبَّالًا. وَقِيلَ: إِسْكَافًا. وَقِيلَ: قَصَّارًا. وَقِيلَ: كَانَ يَتَعَبَّدُ فِي غَارٍ هُنَاكَ. فَاللَّهُ أَعْلَمُ. وَعَنِ ابْنِ عَبَّاسٍ: كَانَ حَبِيبٌ النَّجَّارُ قَدْ أَسْرَعَ فِيهِ الْجُذَامُ، وَكَانَ كَثِيرَ الصَّدَقَةِ، قَتَلَهُ قَوْمُهُ. وَلِهَذَا قَالَ تَعَالَى ادْخُلِ الْجَنَّةَ يَعْنِي: لَمَّا قَتَلَهُ قَوْمُهُ أَدْخَلَهُ اللَّهُ الْجَنَّةَ، فَلَمَّا رَأَى مَا فِيهَا مِنَ النَّضْرَةِ وَالسُّرُورِ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ يَعْنِي: لِيُؤْمِنُوا بِمَا آمَنْتُ بِهِ، فَيَحْصُلَ لَهُمْ مَا حَصَلَ لِي. قَالَ ابْنُ عَبَّاسٍ: نَصَحَ قَوْمَهُ فِي حَيَاتِهِ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ وَبَعْدَ مَمَاتِهِ يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ رَوَاهُ ابْنُ أَبِي حَاتِمٍ. وَكَذَلِكَ قَالَ قَتَادَةُ: لَا تَلْقَى الْمُؤْمِنَ إِلَّا نَاصِحًا، لَا تَلْقَاهُ غَاشًّا، لَمَّا عَايَنَ مَا عَايَنَ مِنْ كَرَامَةِ اللَّهِ قَالَ: يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ تَمَنَّى عَلَى اللَّهِ أَنْ يَعْلَمَ قَوْمُهُ بِمَا عَايَنَ مِنْ كَرَامَةِ اللَّهِ وَمَا هَجَمَ عَلَيْهِ. قَالَ قَتَادَةُ فَلَا وَاللَّهِ، مَا عَاتَبَ اللَّهُ قَوْمَهُ بَعْدَ قَتْلِهِ إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ. وَقَوْلُهُ تَعَالَى وَمَا أَنْزَلْنَا عَلَى قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ أَيْ ; مَا احْتَجْنَا فِي الِانْتِقَامِ مِنْهُمْ إِلَى إِنْزَالِ جُنْدٍ مِنَ السَّمَاءِ عَلَيْهِمْ. وَقَالَ مُجَاهِدٌ وَقَتَادَةُ: وَمَا أَنْزَلَ عَلَيْهِمْ جُنْدًا، أَيْ رِسَالَةً أُخْرَى. قَالَ ابْنُ جَرِيرٍ: وَالْأَوَّلُ أَوْلَى. قُلْتُ: وَأَقْوَى. وَلِهَذَا قَالَ وَمَا كُنَّا مُنْزِلِينَ أَيْ ; وَمَا كُنَّا نَحْتَاجُ فِي الِانْتِقَامِ إِلَى هَذَا، حِينَ كَذَّبُوا رُسُلنَا وَقَتَلُوا وَلِيَّنَا إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ. قَالَ الْمُفَسِّرُونَ: بَعَثَ اللَّهُ إِلَيْهِمْ جِبْرِيلَ، عَلَيْهِ السَّلَامُ، فَأَخَذَ بِعِضَادَتَيِ الْبَابِ الَّذِي لِبَلَدِهِمْ، ثُمَّ صَاحَ بِهِمْ صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ أَيْ ; قَدْ أُخْمِدَتْ أَصْوَاتُهُمْ، وَسَكَنَتْ حَرَكَاتُهُمْ، وَلَمْ يَبْقَ مِنْهُمْ عَيْنٌ تَطْرِفُ. وَهَذَا كُلُّهُ مِمَّا يَدُلُّ عَلَى أَنَّ هَذِهِ الْقَرْيَةَ لَيْسَتْ أَنْطَاكِيَةَ ; لِأَنَّ هَؤُلَاءِ أُهْلِكُوا بِتَكْذِيبِهِمْ رُسُلَ اللَّهِ إِلَيْهِمْ، وَأَهْلُ أَنْطَاكِيَةَ آمَنُوا، وَاتَّبَعُوا رُسُلَ الْمَسِيحِ مِنَ الْحَوَارِيِّينَ إِلَيْهِمْ ; فَلِهَذَا قِيلَ: إِنَّ أَنْطَاكِيَةَ أَوَّلُ مَدِينَةٍ آمَنَتْ بِالْمَسِيحِ. وَقِيلَ: وَمِمَّا كَانَ مِنَ الْأَحْدَاثِ أَيَّامَ مُلُوكِ الطَّوَائِفِ إِرْسَالُ اللَّهِ تَعَالَى الرُّسُلَ الثَّلَاثَةَ إِلَى مَدِينَةِ أَنْطَاكِيَّةَ  ، وَكَانُوا مِنَ الْحَوَارِيِّينَ أَصْحَابِ الْمَسِيحِ، وَأَرْسَلَ أَوَّلًا اثْنَيْنِ، وَقَدِ اخْتُلِفَ فِي أَسْمَائِهِمَا، فَقَدِمَا أَنْطَاكِيَّةَ فَرَأَيَا عِنْدَهَا شَيْخًا يَرْعَى غَنَمًا، وَهُوَ حَبِيبٌ النَّجَّارُ، فَسَلَّمَا عَلَيْهِ، فَقَالَ: مَنْ أَنْتُمَا ؟ قَالَا: رَسُولَا عِيسَى نَدْعُوكُمْ إِلَى عِبَادَةِ اللَّهِ تَعَالَى. قَالَ: مَعَكُمَا آيَةٌ ؟ قَالَا: نَعَمْ، نَحْنُ نَشْفِي الْمَرْضَى وَنُبَرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِ اللَّهِ. قَالَ حَبِيبٌ إِنَّ لِي ابْنًا مَرِيضًا مُنْذُ سِنِينَ، وَأَتَى بِهِمَا مَنْزِلَهُ، فَمَسَحَا ابْنَهُ، فَقَامَ فِي الْوَقْتِ صَحِيحًا، فَفَشَا الْخَبَرُ فِي الْمَدِينَةِ، وَشَفَى اللَّهُ عَلَى أَيْدِيهِمَا كَثِيرًا مِنَ الْمَرْضَى، وَكَانَ لَهُمْ مَلِكٌ اسْمُهُ أَنْطِيخَسْ يَعْبُدُ الْأَصْنَامَ، فَبَلَغَ إِلَيْهِ خَبَرُهُمَا، فَدَعَاهُمَا، فَقَالَ: مَنْ أَنْتُمَا ؟ قَالَا: رُسُلُ عِيسَى نَدْعُوكَ إِلَى اللَّهِ تَعَالَى. قَالَ: فَمَا آيَتُكُمَا ؟ قَالَا: نُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَنَشْفِي الْمَرْضَى بِإِذْنِ اللَّهِ. فَقَالَ: قُومَا حَتَّى نَنْظُرَ فِي أَمْرِكُمَا، فَقَامَا، فَضَرَبَهُمَا الْعَامَّةُ. وَقِيلَ: إِنَّهُمَا قَدِمَا الْمَدِينَةَ فَبَقِيَا مُدَّةً لَا يَصِلَانِ إِلَى الْمَلِكِ، فَخَرَجَ الْمَلِكُ يَوْمًا، فَكَبَّرَا وَذَكَرَا اللَّهَ، فَغَضِبَ وَحَبَسَهُمَا وَجَلَدَ كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ، فَلَمَّا كُذِّبَا وَضُرِبَا بَعَثَ الْمَسِيحُ شَمْعُونَ رَأْسَ الْحَوَارِيِّينَ لِيَنْصُرَهُمَا، فَدَخَلَ الْبَلَدَ مُتَنَكِّرًا وَعَاشَرَ حَاشِيَةَ الْمَلِكِ، فَرَفَعُوا خَبَرَهُ إِلَى الْمَلِكِ، فَأَحْضَرَهُ وَرَضِيَ عِشْرَتَهُ وَأَنِسَ بِهِ وَأَكْرَمَهُ، فَقَالَ لَهُ يَوْمًا: أَيُّهَا الْمَلِكُ بَلَغَنِي أَنَّكَ حَبَسْتَ رَجُلَيْنِ فِي السِّجْنِ وَضَرَبْتَهُمَا حِينَ دَعَوَاكَ إِلَى دِينِهِمَا فَهَلْ كَلَّمْتَهُمَا وَسَمِعْتَ قَوْلَهُمَا ؟ فَقَالَ الْمَلِكُ: حَالَ الْغَضَبُ بَيْنِي وَبَيْنَ ذَلِكَ. قَالَ: فَإِنْ رَأَى الْمَلِكُ أَنْ يُحْضِرَهُمَا حَتَّى نَسْمَعَ كَلَامَهُمَا، فَدَعَاهُمَا الْمَلِكُ، فَقَالَ لَهُمَا شَمْعُونُ: مَنْ أَرْسَلَكُمَا ؟ قَالَا: اللَّهُ الَّذِي خَلَقَ كُلَّ شَيْءٍ وَلَا شَرِيكَ لَهُ. قَالَ: فَوَصَفَاهُ وَأَوْجَزَا. قَالَا: إِنَّهُ يَفْعَلُ مَا يَشَاءُ وَيَحْكُمُ مَا يُرِيدُ. قَالَ شَمْعُونُ: فَمَا آيَتُكُمَا ؟ قَالَا: مَا تَتَمَنَّاهُ. فَأَمَرَ الْمَلِكُ، فَجِيءَ بِغُلَامٍ مَطْمُوسِ الْعَيْنَيْنِ مَوْضِعُهُمَا كَاللُّحْمَةِ، فَمَا زَالَا يَدْعُوَانِ رَبَّهُمَا حَتَّى انْشَقَّ مَوْضِعُ الْبَصَرِ، وَأَخَذَا بُنْدُقَتَيْنِ مِنَ الطِّينِ فَوَضَعَاهُمَا فِي حَدَقَتَيْهِ فَصَارَتَا مُقْلَتَيْنِ يُبْصِرُ بِهِمَا. فَعَجِبَ الْمَلِكُ لِذَلِكَ فَقَالَ: إِنْ قَدَرَ إِلَهُكُمَا الَّذِي تَعْبُدَانِهِ عَلَى إِحْيَاءِ مَيِّتٍ آمَنَّا بِهِ وَبِكُمَا. قَالَا: إِنَّ إِلَهَنَا قَادِرٌ عَلَى كُلِّ شَيْءٍ. فَقَالَ الْمَلِكُ: إِنَّ هَاهُنَا مَيِّتًا مُنْذُ سَبْعَةِ أَيَّامٍ فَلَمْ نَدْفِنْهُ حَتَّى يَرْجِعَ أَبُوهُ وَهُوَ غَائِبٌ، فَأُحْضِرَ الْمَيِّتُ وَقَدْ تَغَيَّرَتْ رِيحُهُ، فَدَعَوَا اللَّهَ تَعَالَى عَلَانِيَةً وَشَمْعُونُ يَدْعُو سِرًّا، فَقَامَ الْمَيِّتُ فَقَالَ لِقَوْمِهِ: إِنِّي مُتُّ مُشْرِكًا وَأُدْخِلْتُ فِي أَوْدِيَةٍ مِنَ النَّارِ وَأَنَا أُحَذِّرُكُمْ مَا أَنْتُمْ فِيهِ. ثُمَّ قَالَ: فُتِحَتْ أَبْوَابُ السَّمَاءِ فَنَظَرْتُ فَرَأَيْتُ شَابًّا حَسَنَ الْوَجْهِ يَشْفَعُ لِهَؤُلَاءِ الثَّلَاثَةِ. فَقَالَ الْمَلِكُ: وَمَنْ هُمْ ؟ فَقَالَ: هَذَا، وَأَوْمَأَ إِلَى شَمْعُونَ، وَهَذَانِ، وَأَشَارَ إِلَيْهِمَا، فَعَجِبَ الْمَلِكُ، فَحِينَئِذٍ دَعَا شَمْعُونُ الْمَلِكَ إِلَى دِينِهِ، فَآمَنَ قَوْمُهُ، وَكَانَ الْمَلِكُ فِيمَنْ آمَنَ وَكَفَرَ آخَرُونَ. وَقِيلَ: بَلْ كَفَرَ الْمَلِكُ وَأَجْمَعَ هُوَ وَقَوْمُهُ عَلَى قَتْلِ الرُّسُلِ، فَبَلَغَ ذَلِكَ حَبِيبًا النَّجَّارَ، وَهُوَ عَلَى بَابِ الْمَدِينَةِ، فَجَاءَ يَسْعَى إِلَيْهِمْ فَيُذَكِّرُهُمْ وَيَدْعُوهُمْ إِلَى طَاعَةِ اللَّهِ وَطَاعَةِ الْمُرْسَلِينَ، فَذَلِكَ قَوْلُهُ تَعَالَى: ( إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ )، وَهُوَ شَمْعُونُ، فَأَضَافَ اللَّهُ تَعَالَى الْإِرْسَالَ إِلَى نَفْسِهِ، وَإِنَّمَا أَرْسَلَهُمُ الْمَسِيحُ لِأَنَّهُ أَرْسَلَهُمْ بِإِذْنِ اللَّهِ تَعَالَى. فَلَمَّا كَذَّبَهُمْ أَهْلُ الْمَدِينَةِ، حَبَسَ اللَّهُ عَنْهُمُ الْمَطَرَ، فَقَالَ أَهْلُهَا لِلرُّسُلِ: ( إِنَّا تَطَيَّرْنَا بِكُمْ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ )، فَلَمَّا حَضَرَ حَبِيبٌ، وَكَانَ مُؤْمِنًا يَكْتُمُ إِيمَانَهُ، وَكَانَ يَجْمَعُ كَسْبَهُ كُلَّ يَوْمٍ وَيُنْفِقُ عَلَى عِيَالِهِ نِصْفَهُ وَيَتَصَدَّقُ بِنِصْفِهِ، فَقَالَ: ( يَاقَوْمِ اتَّبِعُوا الْمُرْسَلِينَ ). فَقَالَ قَوْمُهُ: وَأَنْتَ مُخَالِفٌ لِرَبِّنَا وَمُؤْمِنٌ بِإِلَهِ هَؤُلَاءِ ؟ فَقَالَ: ( وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ )، فَلَمَّا قَالَ ذَلِكَ قَتَلُوهُ، فَأَوْجَبَ اللَّهُ لَهُ الْجَنَّةَ، فَذَلِكَ قَوْلُهُ تَعَالَى: ( قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَالَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ ) وَأَرْسَلَ اللَّهُ عَلَيْهِمْ صَيْحَةً فَمَاتُوا.

     ✧ The story of the people of Yā Sīn, who are the Companions of the Town Allah, exalted is He, said: And strike for them a similitude: the Companions of the Town, when the messengers came to it; when We sent to them two, and they denied them, so We strengthened with a third, and they said, “Indeed, we are messengers to you.” They said, “You are nothing but humans like us, and the Merciful has not sent down anything; you are only lying.” They said, “Our Lord knows that we are indeed messengers to you, and upon us is only the clear delivery.” They said, “Indeed, we augur ill of you. If you do not desist, we will surely stone you, and a painful punishment from us will surely touch you.” They said, “Your ill omen is with you. Is it because you were reminded? Nay, you are a people transgressing.” And there came from the farthest end of the city a man running. He said, “O my people, follow the messengers. Follow those who ask no wage of you, and they are rightly guided. And why should I not worship Him who originated me, and to Him you shall be returned? Should I take besides Him gods whose intercession, if the Merciful intends me harm, will not avail me anything, nor will they rescue me? Indeed, I would then be in clear error. Indeed, I have believed in your Lord, so hear me.” It was said, “Enter the Garden.” He said, “Would that my people knew how my Lord has forgiven me and made me among the honoured.” And We did not send down upon his people after him any host from heaven, nor would We send down. It was but a single shout, and behold, they were extinguished. [Yā Sīn: 13–29]. It is widely known from many of the predecessors and successors that this town is Antioch. Ibn Isḥāq said, according to what reached him from Ibn ʿAbbās, Kaʿb, and Wahb, that they said: It had a king whose name was Anṭīkhas b. Anṭīkhas, and he worshipped idols. So Allah sent to him three messengers: Ṣādiq, Ṣadūq, and Shalūm, and he denied them. And from Shuʿayb al-Jabāʾī: the name of the first two messengers was Shamʿūn and Yūḥannā, and the name of the third was Būlis, and the town was Antioch. This view is very weak, because the people of Antioch, when the Messiah sent to them three of the disciples, they were the first city to believe in the Messiah at that time. For this reason, it was one of the four cities in which the patriarchs of the Christians were located: Antioch, Jerusalem, Alexandria, and Rome. Then after it, Constantinople. And they were not destroyed, whereas the people of this town mentioned in the Qurʾān were destroyed, as He said at the end of their story after they killed the truthful one of the messengers: And strike for them a similitude: the Companions of the Town, when the messengers came to it. But if the three messengers mentioned in the Qurʾān were sent to the people of Antioch in ancient times, and they denied them and Allah destroyed them, then it was rebuilt after that, and when it was in the time of the Messiah, they believed in his messengers sent to them, then this is not impossible. And Allah knows best. Allah, exalted is He, said: And strike for them a similitude, meaning for your people, O Muḥammad: the Companions of the Town, meaning the city, when the messengers came to it; when We sent to them two, and they denied them, so We strengthened with a third, that is, We supported them with a third in the message, and they said, “Indeed, we are messengers to you.” They replied to them that they were humans like them, just as the disbelieving nations said to their messengers, deeming it improbable that Allah would send a human prophet. So they answered them that Allah knows that we are His messengers to you, and if we had lied against Him, He would have punished us and taken vengeance upon us with the severest vengeance. And upon us is only the clear delivery, that is, only upon us is to convey to you what we were sent with, and Allah is the One who guides whom He wills and leads astray whom He wills. They said, “Indeed, we augur ill of you,” that is, we regard as an evil omen what you have brought us. “If you do not desist, we will surely stone you.” It is said: with speech, and it is said: with action. The first is supported by His saying: “and a painful punishment from us will surely touch you.” They threatened them with killing and humiliation. They said, “Your ill omen is with you,” that is, it is turned back upon you. “Is it because you were reminded?” That is, because we reminded you of guidance and called you to it, you threatened us with killing and humiliation. “Nay, you are a people transgressing,” that is, you do not accept the truth, nor do you desire it. And His saying, exalted is He: And there came from the farthest end of the city a man running, meaning to support the messengers and to make manifest belief in them. He said, “O my people, follow the messengers. Follow those who ask no wage of you, and they are rightly guided,” that is, they call you to pure truth, without wage or recompense. Then he called them to worship Allah alone, with no partner, and forbade them from worshipping anything besides Him, which avails nothing, neither in this world nor in the Hereafter. “Indeed, I would then be in clear error,” that is, if I abandoned worship of Allah and worshipped other than Him. Then he said, addressing the messengers: “Indeed, I have believed in your Lord, so hear me.” It is said: so hear my words, and bear witness for me before your Lord. And it is said: its meaning is, so hear, O my people, my belief in the messengers of Allah openly. Thereupon they killed him. It is said: by stoning. It is said: by biting. It is said: they leapt upon him with the leap of one man and killed him. Ibn Isḥāq related from some of his companions, from Ibn Masʿūd, who said: They trampled him with their feet until they forced out his intestines. And from Abū Mijlaz: The name of this man was Ḥabīb b. Murā. Then it is said: He was a carpenter. It is said: a rope-maker. It is said: a cobbler. It is said: a fuller. It is said: he used to worship in a cave there. And Allah knows best. And from Ibn ʿAbbās: Ḥabīb the carpenter had been afflicted with swift leprosy, and he was very charitable. His people killed him. For this reason, He, exalted is He, said: “Enter the Garden,” meaning when his people killed him, Allah admitted him into the Garden. When he saw what was in it of freshness and joy, he said, “Would that my people knew how my Lord has forgiven me and made me among the honoured,” meaning so that they might believe as I believed, and thus obtain what I obtained. Ibn ʿAbbās said: He counselled his people in his lifetime: “O my people, follow the messengers,” and after his death: “Would that my people knew how my Lord has forgiven me and made me among the honoured.” Ibn Abī Ḥātim related it. Likewise, Qatādah said: You never find the believer except as a counsellor; you never find him as a deceiver. When he witnessed what he witnessed of Allah's honour, he said: “Would that my people knew how my Lord has forgiven me and made me among the honoured.” He wished that his people might know what he witnessed of Allah's honour and what came upon him. Qatādah said: By Allah, Allah did not reproach his people after his killing. It was but a single shout, and behold, they were extinguished. And His saying, exalted is He: And We did not send down upon his people after him any host from heaven, nor would We send down, that is, We had no need, in taking vengeance upon them, to send down a host from heaven upon them. Mujāhid and Qatādah said: And He did not send down upon them a host, that is, another message. Ibn Jarīr said: The first is more appropriate. I say: And stronger. For this reason He said: “nor would We send down,” that is, We had no need of this in taking vengeance when they denied Our messengers and killed Our friend. It was but a single shout, and behold, they were extinguished. The exegetes said: Allah sent to them Gabriel ﷺ, and he took hold of the two doorposts of the gate of their city, then cried out at them with a single shout, and behold, they were extinguished, that is, their voices were silenced, their movements stilled, and no blinking eye remained among them. All of this indicates that this town was not Antioch, because these people were destroyed for denying the messengers of Allah sent to them, while the people of Antioch believed and followed the messengers of the Messiah, the disciples, sent to them. For this reason it is said that Antioch was the first city to believe in the Messiah. And it is said: Among the events that occurred in the days of the petty kings was Allah, exalted is He, sending the three messengers to the city of Antioch, and they were of the disciples, the companions of the Messiah. He first sent two, and their names are disputed. They arrived at Antioch and saw near it an old man tending sheep, who was Ḥabīb the carpenter. They greeted him, and he said, “Who are you two?” They said, “We are messengers of Jesus, calling you to worship Allah, exalted is He.” He said, “Do you have a sign with you?” They said, “Yes, we heal the sick and cure the blind from birth and the leper by Allah's permission.” Ḥabīb said, “I have a son who has been ill for years.” He brought them to his house, and they wiped his son, and he stood up at once healthy. The news spread in the city, and Allah healed many of the sick at their hands. They had a king named Anṭīkhas who worshipped idols. News of them reached him, and he summoned them and said, “Who are you two?” They said, “We are messengers of Jesus, calling you to Allah, exalted is He.” He said, “What is your sign?” They said, “We cure the blind from birth and the leper and heal the sick by Allah's permission.” He said, “Go away until we consider your affair.” They went, and the common people beat them. And it is said: They entered the city and remained for a time without reaching the king. One day the king went out, and they proclaimed Allah's greatness and mentioned Allah. He became angry and imprisoned them and flogged each of them with a hundred lashes. When they were denied and beaten, the Messiah sent Shamʿūn, the head of the disciples, to support them. He entered the city in disguise and associated with the king's courtiers. They brought news of him to the king, who summoned him, was pleased with his company, felt at ease with him, and honoured him. One day he said to him, “O king, I have heard that you imprisoned two men and beat them when they called you to their religion. Have you spoken with them and heard their words?” The king said, “Anger came between me and that.” He said, “If the king sees fit to bring them so that we may hear their words.” So the king summoned them. Shamʿūn said to them, “Who sent you two?” They said, “Allah, who created everything and has no partner.” He said, “Describe Him,” and they did so concisely. They said, “He does what He wills and decrees what He wishes.” Shamʿūn said, “What is your sign?” They said, “Whatever you wish.” The king ordered, and a boy was brought whose eyes were obliterated, their place like a lump of flesh. They kept supplicating their Lord until the place of sight split open, and they took two pellets of clay and placed them in his eye sockets, and they became two eyeballs with which he saw. The king marvelled at that and said, “If your God whom you worship has power to bring a dead man to life, we will believe in Him and in you.” They said, “Our God has power over all things.” The king said, “There is here a dead man, seven days dead, whom we have not buried until his father returns from his absence.” The dead man was brought, and his odour had changed. They supplicated Allah, exalted is He, openly, and Shamʿūn supplicated in secret. The dead man rose and said to his people, “I died as an idolater and was admitted into valleys of the Fire, and I warn you of what you are in.” Then he said, “The gates of heaven were opened, and I looked and saw a young man of beautiful face interceding for these three.” The king said, “Who are they?” He said, “This one,” and he pointed to Shamʿūn, “and these two,” and he indicated them. The king marvelled. Then Shamʿūn called the king to his religion, and his people believed, and the king was among those who believed, while others disbelieved. And it is said: Rather, the king disbelieved, and he and his people resolved to kill the messengers. That reached Ḥabīb the carpenter, who was at the gate of the city, so he came running to them, reminding them and calling them to obedience to Allah and obedience to the messengers. That is His saying, exalted is He: “When We sent to them two, and they denied them, so We strengthened with a third,” and he is Shamʿūn. Allah attributed the sending to Himself, though it was the Messiah who sent them, because he sent them by Allah's permission. When the people of the city denied them, Allah withheld rain from them. The people of the city said to the messengers: “Indeed, we augur ill of you. If you do not desist, we will surely stone you, and a painful punishment from us will surely touch you.” When Ḥabīb came, and he was a believer concealing his faith, and he used to gather his earnings every day and spend half on his family and give half in charity, he said: “O my people, follow the messengers.” His people said, “And you oppose our Lord and believe in the God of these?” He said, “And why should I not worship Him who originated me, and to Him you shall be returned?” When he said that, they killed him, and Allah made the Garden obligatory for him. That is His saying, exalted is He: “It was said, ‘Enter the Garden.’ He said, ‘Would that my people knew how my Lord has forgiven me and made me among the honoured.’” And Allah sent upon them a shout, and they died.

191. Tarikh (al-Tabari) 191No grade recorded

     قِصَّةُ قَوْمِ يُونُسَ عَلَيْهِ السَّلَامُ جَاءَ ذِكْرُ قَوْمِ يُونُسَ عَلَيْهِ السَّلَامُ فِي كِتَابِ اللَّهِ سُبْحَانَهُ فِي غَيْرِ مَا مَوْضِعٍ، فَقَالَ سُبْحَانَهُ: فَلَوْلا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ [يُونُسَ: 98]. وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لا إِلَهَ إِلا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ [الْأَنْبِيَاءِ: 87، 88]. وَقَالَ تَعَالَى: وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَى حِينٍ [الصَّافَّاتِ: 139 - 148]. فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ لَوْلا أَنْ تَدَارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ [الْقَلَمِ: 48 - 50]. فِي هَذِهِ الْآيَاتُ ذَكَرَ اللَّهُ تَعَالَى مَا كَانَ مِنْ قَوْمِ يُونُسَ عَلَيْهِ السَّلَامُ، وَهُمْ أَهْلُ نِينَوَى مِنْ أَرْضِ الْمَوْصِلِ، مِنْ تَكْذِيبِهِمْ لنَبِيِّهِمْ يُونُسَ بْنِ مَتَّى عَلَيْهِ السَّلَامُ، وَكَانُوا قَوْمًا يَعْبُدُونَ الْأَصْنَامَ فَبَعَثَهُ اللَّهُ بِدَعْوَةِ التَّوْحِيدِ، وَأَقَامَ فِيهِ ثَلَاثًا وَثَلَاثِينَ عَامًا يَدْعُوهُمْ فَلَمْ يُؤْمِنْ لَهُ إِلَّا رَجُلَانِ فَلَمَّا آيَسَ مِنْهُمْ دَعَا عَلَيْهِمْ فَأَمَرَهُ اللَّهُ أَنْ يَدْعُوَهُمْ أَرْبَعِينَ يَوْمًا فَلَمَّا دَعَاهُمْ سَبْعًا وَثَلَاثِينَ يَوْمًا حَذَّرَهُمْ أَنَّ الْعَذَابَ وَاقِعٌ بِهِمْ بَعْدَ ثَلَاثَةِ أَيَّامٍ، وَأَنَّ آيَةَ ذَلِكَ تَغَيُّرُ أَلْوَانِهِمْ، فَلَمَّا اسْتَشْعَرُوا مَا قَالَهُ لَهُمْ نَبِيُّهُمْ، وَقَدْ خَرَجَ عَنْهُمْ وَلَمَّا قَرُبَ مَوْعِدُ نُزُولِ الْعَذَابِ لَجَؤُوا إِلَى اللَّهِ سُبْحَانَهُ وَتَابُوا إِلَيْهِ فَكَشَفَ اللَّهُ عَنْهُمُ الْعَذَابَ فِي الدُّنْيَا وَيُرْجَى لَهُمْ أَنْ يَكْشِفَ اللَّهُ عَنْهُمْ عَذَابَ الْآخِرَةِ. وَقَدْ أَخْبَرَ اللَّهُ عَنْ عَدَدِ قَوْمِ يُونُسَ وَأَنَّهُمْ مِائَةُ أَلْفٍ أَوْ يَزِيدُونَ، وَقَدِ اخْتَلَفَ الْمُفَسِّرُونَ وَالْمُؤَرِّخُونَ حَوْلَ هَذِهِ الزِّيَادَةِ فَبَعْضُهُمْ يَقُولُ إِنَّهَا عَشَرَةُ آلَافٍ وَالْبَعْضُ يَقُولُ عِشْرِينَ، وَأَوْصَلَهَا بَعْضُهُمْ إِلَى سَبْعِينَ أَلْفًا. وَلَمَّا فَارَقَ يُونُسُ عَلَيْهِ السَّلَامُ قَوْمَهُ وَذَهَبَ مُغَاضِبًا لِقَوْمِهِ رَكِبَ سَفِينَةً فِي الْبَحْرِ فَلَجَّتْ بِهِمْ وَاضْطَرَبَتْ وَثَقُلَتْ بِمَنْ فِيهَا فَاسْتَهَمُوا مَنْ يُلْقَى مِنْهَا، فَسَاهَمَ فَوَقَعَتِ الْقُرْعَةُ عَلَيْهِ ثَلَاثَ مَرَّاتٍ فَأُلْقِيَ فِي الْيَمِّ فَالْتَقَمَهُ الْحُوتُ، وَمَكَثَ فِي بَطْنِهِ مُدَّةً، اخْتَلَفَ الْعُلَمَاءُ حَوْلَهَا، فَأَلْهَمَهُ اللَّهُ سُبْحَانَهُ التَّسْبِيحَ وَالتَّوْبَةَ، فَقَالَ: أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ، فَأَنْجَاهُ اللَّهُ عَزَّ وَجَلَّ مِنْ بَطْنِ الْحُوتِ وَنُبِذَ بِالْعَرَاءِ وَهُوَ سَقِيمٌ وَأَنْبَتَ اللَّهُ سُبْحَانَهُ عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ وَهُوَ الْقَرْعُ. وَقَدْ جَاءَ فِي فَضْلِ يُونُسَ عَلَيْهِ السَّلَامُ قَوْلُهُ ﷺ: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: إِنِّي خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى

     ✧ The story of the people of Jonah ﷺ The people of Jonah ﷺ are mentioned in the Book of Allah, glorified be He, in more than one place. He, glorified be He, said: “If only there had been a town that believed and its faith benefited it, except the people of Jonah: when they believed, We removed from them the punishment of disgrace in the life of this world and gave them enjoyment for a time” [Yūnus: 98]. “And Dhū al-Nūn, when he went away in anger and thought that We would never have power over him; then he called out in the darkness: ‘There is no god but You, glory be to You; indeed I have been one of the wrongdoers.’ So We responded to him and saved him from distress; and thus do We save the believers” [al-Anbiyāʾ: 87–88]. And He, exalted be He, said: “And indeed Jonah was one of the messengers. When he ran away to the laden ship, and he drew lots and was among the losers. Then the fish swallowed him while he was blameworthy. And had he not been one of those who glorify Allah, he would have remained in its belly until the Day they are resurrected. So We cast him onto the open shore while he was ill, and We caused to grow over him a plant of gourd. And We sent him to a hundred thousand or more, and they believed, so We gave them enjoyment for a time” [al-Ṣāffāt: 139–148]. “So be patient for the decree of your Lord, and do not be like the companion of the fish, when he called out while he was distressed. Had it not been that a blessing from his Lord overtook him, he would have been cast onto the open shore while he was blameworthy. Then his Lord chose him and made him one of the righteous” [al-Qalam: 48–50]. In these verses Allah, exalted be He, mentioned what happened with the people of Jonah ﷺ, who were the people of Nineveh in the land of al-Mawṣil, in their denying their prophet Jonah b. Mattā ﷺ. They were a people who worshipped idols, so Allah sent him with the call to monotheism. He stayed among them for thirty-three years calling them, but none believed in him except two men. When he despaired of them, he supplicated against them, and Allah commanded him to call them for forty days. When he had called them for thirty-seven days, he warned them that the punishment would befall them after three days, and that the sign of that would be a change in their colors. When they sensed what their prophet had said to them, and he had left them, and when the time for the descent of the punishment drew near, they turned to Allah, glorified be He, and repented to Him. So Allah removed the punishment from them in this world, and it is hoped for them that Allah removes from them the punishment of the Hereafter. Allah has informed us of the number of the people of Jonah, that they were a hundred thousand or more. The commentators and historians have differed about this increase: some of them say it was ten thousand, others say twenty thousand, and some of them raised it to seventy thousand. When Jonah ﷺ left his people and went away in anger toward his people, he boarded a ship in the sea. It became turbulent with them and was distressed and became heavy with those on board. They cast lots to determine who would be thrown off it. He drew lots, and the lot fell upon him three times. So he was thrown into the sea, and the fish swallowed him. He remained in its belly for a period about which scholars have differed. Then Allah, glorified be He, inspired him to glorify and repent, so he said: “There is no god but You, glory be to You; indeed I have been one of the wrongdoers.” So Allah, mighty and majestic be He, saved him from the belly of the fish, and he was cast onto the open shore while he was ill. Allah, glorified be He, caused to grow over him a plant of gourd, which is the squash. In the virtue of Jonah ﷺ there has come the statement of the Prophet ﷺ: “It is not fitting for a servant to say, ‘I am better than Jonah b. Mattā.’”

192. Tarikh (al-Tabari) 192No grade recorded

     قِصَّةُ يُونُسَ  ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ ما نزل في يونس من القرآن قَالَ اللَّهُ تَعَالَى فِي سُورَةِ " يُونُسَ " فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ [ يُونُسَ: 98 ]. وَقَالَ تَعَالَى فِي سُورَةِ " الْأَنْبِيَاءِ ": وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ [ الْأَنْبِيَاءِ: 87، 88 ]. وَقَالَ تَعَالَى فِي سُورَةِ " الصَّافَّاتِ " وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَى حِينٍ [ الصَّافَّاتِ: 139 - 148 ]. وَقَالَ تَعَالَى فِي سُورَةِ " نُونْ ": فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ لَوْلَا أَنْ تَدَارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ [ الْقَلَمِ: 48 - 50 ]. نسبه وبعثته قَالَ أَهْلُ التَّفْسِيرِ: بَعَثَ اللَّهُ يُونُسَ، عَلَيْهِ السَّلَامُ، إِلَى أَهْلِ نِينَوَى ; مِنْ أَرْضِ الْمَوْصِلِ. وَهُوَ يُونُسُ بْنُ مَتَّى، وَمَتَّى أَبُوهُ، وَهُوَ مِنْ وَلَدِ بِنْيَامِينَ بْنِ يَعْقُوبَ. وَقِيلَ: لَمْ يُنْسَبْ أَحَدٌ مِنَ الْأَنْبِيَاءِ إِلَى أُمِّهِ إِلَّا عِيسَى بْنَ مَرْيَمَ وَيُونُسَ بْنَ مَتَّى، وَهِيَ أُمُّهُ. وَكَانَ يُونُسُ بَعْدَ سُلَيْمَانَ. وَبَعْضُ الْعُلَمَاءِ تَجْعَلُ بَيْنَهُمَا أَيُّوبَ، وَتَقْدِيمُ أَيُّوبَ عَلَى مَا اخْتَرْنَا أَوْضَحُ. دعوته إلى قومه وتكذيبهم ثم إيمانهم كَانَ قَوْمُهُ يَعْبُدُونَ الْأَصْنَامَ، فَبَعَثَهُ اللَّهُ إِلَيْهِمْ بِالنَّهْيِ عَنْ عِبَادَتِهَا وَالْأَمْرِ بِالتَّوْحِيدِ، فَأَقَامَ فِيهَا ثَلَاثًا وَثَلَاثِينَ سَنَةً يَدْعُوهُمْ، فَلَمْ يُؤْمِنْ غَيْرُ رَجُلَيْنِ، فَلَمَّا أَيِسَ مِنْ إِيمَانِهِمْ دَعَا عَلَيْهِمْ، فَقِيلَ لَهُ: مَا أَسْرَعَ مَا دَعَوْتَ عَلَى عِبَادِي ! ارْجِعْ إِلَيْهِمْ فَادْعُهُمْ أَرْبَعِينَ يَوْمًا، فَدَعَاهُمْ سَبْعَةً وَثَلَاثِينَ يَوْمًا، فَلَمْ يُجِيبُوهُ فَقَالَ لَهُمْ: إِنَّ الْعَذَابَ يَأْتِيكُمْ إِلَى ثَلَاثَةِ أَيَّامٍ، وَآيَةُ ذَلِكَ أَلْوَانُكُمْ تَتَغَيَّرُ، فَلَمَّا أَصْبَحُوا تَغَيَّرَتْ أَلْوَانُهُمْ، فَقَالُوا: قَدْ نَزَلَ بِكُمْ مَا قَالَ يُونُسُ وَلَمْ نُجَرِّبْ عَلَيْهِ كَذِبًا فَانْظُرُوا فَإِنْ بَاتَ فِيكُمْ فَأْمَنُوا مِنَ الْعَذَابِ، وَإِنْ لَمْ يَبِتْ فَاعْلَمُوا أَنَّ الْعَذَابَ يُصَبِّحُكُمْ. فَلَمَّا كَانَتْ لَيْلَةُ الْأَرْبَعِينَ أَيْقَنَ يُونُسُ بِنُزُولِ الْعَذَابِ، فَخَرَجَ مِنْ بَيْنِ أَظْهُرِهِمْ. فَلَمَّا كَانَ الْغَدُ تَغَشَّاهُمُ الْعَذَابُ فَوْقَ رُءُوسِهِمْ، خَرَجَ عَلَيْهِمْ غَيْمٌ أَسْوَدُ هَائِلٌ يُدَخِّنُ دُخَانًا شَدِيدًا، ثُمَّ نَزَلَ إِلَى الْمَدِينَةِ فَاسْوَدَّتْ مِنْهُ سُطُوحُهُمْ، فَلَمَّا رَأَوْا ذَلِكَ أَيْقَنُوا بِالْهَلَاكِ، فَطَلَبُوا يُونُسَ فَلَمْ يَجِدُوهُ، فَأَلْهَمَهُمُ اللَّهُ التَّوْبَةَ، فَأَخْلَصُوا النِّيَّةَ فِي ذَلِكَ وَقَصَدُوا شَيْخًا وَقَالُوا لَهُ: قَدْ نَزَلَ بِنَا مَا تَرَى فَمَا نَفْعَلُ ؟ فَقَالَ: آمِنُوا بِاللَّهِ وَتُوبُوا وَقُولُوا: يَا حَيُّ يَا قَيُّومُ، يَا حَيُّ حِينَ لَا حَيَّ، يَا حَيُّ مُحْيِي الْمَوْتَى، يَا حَيُّ لَا إِلَهَ إِلَّا أَنْتَ. فَخَرَجُوا مِنَ الْقَرْيَةِ إِلَى مَكَانٍ رَفِيعٍ فِي بِرَازٍ مِنَ الْأَرْضِ، وَفَرَّقُوا بَيْنَ كُلِّ دَابَّةِ وَوَلَدِهَا، ثُمَّ عَجُّوا إِلَى اللَّهِ وَاسْتَقَالُوهُ وَرَدُّوا الْمَظَالِمَ جَمِيعًا حَتَّى إِنْ كَانَ أَحَدُهُمْ لَيَقْلَعُ الْحَجَرَ مِنْ بِنَائِهِ فَيَرُدُّهُ إِلَى صَاحِبِهِ. فَكَشَفَ اللَّهُ عَنْهُمُ الْعَذَابَ، وَكَانَ يَوْمَ عَاشُورَاءَ يَوْمَ الْأَرْبِعَاءِ، وَقِيلَ: لِلنِّصْفِ مِنْ شَوَّالَ يَوْمَ الْأَرْبِعَاءِ. رفع العذاب الأخروي عن قوم يونس عليه السلام وَقَدِ اخْتَلَفَ الْمُفَسِّرُونَ ; هَلْ يَنْفَعُهُمْ هَذَا الْإِيمَانُ فِي الدَّارِ الْآخِرَةِ، فَيُنْقِذُهُمْ مِنَ الْعَذَابِ الْأُخْرَوِيِّ، كَمَا أَنْقَذَهُمْ مِنَ الْعَذَابِ الدُّنْيَوِيِّ ؟ عَلَى قَوْلَيْنِ، الْأَظْهَرُ مِنَ السِّيَاقِ: نَعَمْ إِنْ شَاءَ اللَّهُ. وَاللَّهُ أَعْلَمُ. كَمَا قَالَ تَعَالَى: لَمَّا آمَنُوا وَقَالَ تَعَالَى: وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَى حِينٍ وَهَذَا الْمَتَاعُ إِلَى حِينٍ لَا يَنْفِي أَنْ يَكُونَ مَعَهُ غَيْرُهُ مِنْ رَفْعِ الْعَذَابِ الْأُخْرَوِيِّ. وَاللَّهُ أَعْلَمُ. عدد قوم يونس عليه السلام الذين أرسل إليهم وَقَدْ كَانُوا مِائَةَ أَلْفٍ لَا مَحَالَةَ. وَاخْتَلَفُوا فِي الزِّيَادَةِ ; فَعَنْ مَكْحُولٍ: عَشَرَةُ آلَافٍ. وَرَوَى التِّرْمِذِيُّ بسنده عن أُبَيُّ بْنُ كَعْبٍ أَنَّهُ سَأَلَ رَسُولَ اللَّهِ ﷺ عَنْ قَوْلِهِ وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ قَالَ: يَزِيدُونَ عِشْرِينَ أَلْفًا. فَلَوْلَا هَذَا الرَّجُلُ الْمُبْهَمُ لَكَانَ هَذَا الْحَدِيثُ فَاصِلًا فِي هَذَا الْبَابِ. وَعَنِ ابْنِ عَبَّاسٍ: كَانُوا مِائَةَ أَلْفٍ وَثَلَاثِينَ أَلْفًا. وَعَنْهُ، وَبِضْعَةً وَثَلَاثِينَ أَلْفًا. وَعَنْهُ، وَبِضْعَةً وَأَرْبَعِينَ أَلْفًا. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ كَانُوا مِائَةَ أَلْفٍ وَسَبْعِينَ أَلْفًا. إلقاء يونس في البحر والتقام الحوت له وَاخْتَلَفُوا ; هَلْ كَانَ إِرْسَالُهُ إِلَيْهِمْ قَبْلَ الْحُوتِ أَوْ بَعْدَهُ، أَوْ هُمَا أُمَّتَانِ ؟ عَلَى ثَلَاثَةِ أَقْوَالٍ، هِيَ مَبْسُوطَةٌ فِي التَّفْسِيرِ. وَالْمَقْصُودُ أَنَّهُ، عَلَيْهِ السَّلَامُ، لَمَّا ذَهَبَ مُغَاضِبًا بِسَبَبِ قَوْمِهِ، رَكِبَ سَفِينَةً فِي الْبَحْرِ، فَلَجَّتْ بِهِمْ وَاضْطَرَبَتْ، وَمَاجَتْ بِهِمْ وَثَقُلَتْ بِمَا فِيهَا، وَكَادُوا يَغْرَقُونَ، عَلَى مَا ذَكَرَهُ الْمُفَسِّرُونَ، قَالُوا: فَاشْتَوَرُوا فِيمَا بَيْنَهُمْ عَلَى أَنْ يَقْتَرِعُوا، فَمَنْ وَقَعَتْ عَلَيْهِ الْقُرْعَةُ أَلْقَوْهُ مِنَ السَّفِينَةِ ; لِيَتَخَفَّفُوا مِنْهُ، فَلَمَّا اقْتَرَعُوا وَقَعَتِ الْقُرْعَةُ عَلَى نَبِيِّ اللَّهِ يُونُسَ، فَلَمْ يَسْمَحُوا بِهِ، فَأَعَادُوهَا ثَانِيَةً فَوَقَعَتْ عَلَيْهِ أَيْضًا، فَشَمَّرَ لِيَخْلَعَ ثِيَابَهُ وَيُلْقِيَ بِنَفْسِهِ، فَأَبَوْا عَلَيْهِ ذَلِكَ، ثُمَّ أَعَادُوا الْقُرْعَةَ ثَالِثَةً فَوَقَعَتْ عَلَيْهِ أَيْضًا ; لِمَا يُرِيدُهُ اللَّهُ بِهِ مِنَ الْأَمْرِ الْعَظِيمِ، قَالَ اللَّهُ تَعَالَى: وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ وَذَلِكَ أَنَّهُ لَمَّا وَقَعَتْ عَلَيْهِ الْقُرْعَةُ، أُلْقِيَ فِي الْبَحْرِ، وَبَعَثَ اللَّهُ، عَزَّ وَجَلَّ، حُوتًا عَظِيمًا مِنَ الْبَحْرِ الْأَخْضَرِ فَالْتَقَمَهُ، وَأَمَرَهُ اللَّهُ تَعَالَى: أَنْ لَا تَأْكُلَ لَهُ لَحْمًا، وَلَا تُهَشِّمَ لَهُ عَظْمًا، فَلَيْسَ لَكَ بِرِزْقٍ، فَأَخْذَهُ فَطَافَ بِهِ الْبِحَارَ كُلَّهَا. وَقِيلَ: إِنَّهُ ابْتَلَعَ ذَلِكَ الْحُوتَ حُوتٌ آخَرُ أَكْبَرُ مِنْهُ. قَالُوا: وَلَمَّا اسْتَقَرَّ فِي جَوْفِ الْحُوتِ، حَسِبَ أَنَّهُ قَدْ مَاتَ، فَحَرَّكَ جَوَارِحَهُ فَتَحَرَّكَتْ، فَإِذَا هُوَ حَيٌّ، فَخَرَّ لِلَّهِ سَاجِدًا، وَقَالَ: يَا رَبِّ، اتَّخَذْتُ لَكَ مَسْجِدًا لَمْ يَعْبُدْكَ أَحَدٌ فِي مَثَلِهِ. مقدار لبث يونس عليه السلام في بطن الحوت وَقَدِ اخْتَلَفُوا فِي مِقْدَارِ لُبْثِهِ فِي بَطْنِهِ ; فَقَالَ مَجَالِدٌ عَنِ الشَّعْبِيِّ: الْتَقَمَهُ ضُحًى، وَلَفَظَهُ عَشِيَّةً. وَقَالَ قَتَادَةُ: مَكَثَ فِيهِ ثَلَاثًا. وَقَالَ جَعْفَرٌ الصَّادِقُ سَبْعَةَ أَيَّامٍ. وَيَشْهَدُ لَهُ شِعْرُ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ: وَأَنْتَ بِفَضْلٍ مِنْكَ نَجَّيْتَ يُوُنُسَا وَقَدْ بَاتَ فِي أَضْعَافِ حُوتٍ لَيَالِيَا وَقَالَ سَعِيدُ بْنُ أَبِي الْحَسَنِ، وَأَبُو مَالِكٍ: مَكَثَ فِي جَوْفِهِ أَرْبَعِينَ يَوْمًا. وَاللَّهُ أَعْلَمُ كَمْ مِقْدَارُ مَا لَبِثَ فِيهِ. تسبيح يونس عليه السلام في بطن الحوت وَلَمَّا جُعِلَ الْحُوتُ يَطُوفُ بِهِ فِي قَرَارِ الْبِحَارِ اللُّجِّيَّةِ، وَيَقْتَحِمُ بِهِ لُجَجَ الْمَوْجِ الْأُجَاجِيِّ، فَسَمِعَ تَسْبِيحَ الْحِيتَانِ لِلرَّحْمَنِ، وَحَتَّى سَمِعَ تَسْبِيحَ الْحَصَى لِفَالِقِ الْحَبِّ وَالنَّوَى، وَرَبِّ السَّمَاوَاتِ السَّبْعِ، وَالْأَرْضِينَ السَّبْعِ، وَمَا بَيْنَهَا، وَمَا تَحْتَ الثَّرَى، فَعِنْدَ ذَلِكَ وَهُنَالِكَ قَالَ مَا قَالَ بِلِسَانِ الْحَالِ وَالْمَقَالِ، كَمَا أَخْبَرَ عَنْهُ ذُو الْعِزَّةِ وَالْجَلَالِ، الَّذِي يَعْلَمُ السِّرَّ وَالنَّجْوَى، وَيَكْشِفُ الضُّرَّ وَالْبَلْوَى، سَامِعُ الْأَصْوَاتِ وَإِنْ ضَعُفَتْ، وَعَالِمُ الْخِفْيَاتِ وَإِنْ دَقَّتْ، وَمُجِيبُ الدَّعَوَاتِ وَإِنْ عَظُمَتْ، حَيْثُ قَالَ فِي كِتَابِهِ الْمُبِينِ، الْمُنَزَّلِ عَلَى رَسُولِهِ الْأَمِينِ، وَهُوَ أَصْدَقُ الْقَائِلِينَ، وَرَبُّ الْعَالَمِينَ، وَإِلَهُ الْمُرْسَلِينَ: وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ. فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ أَيْ ; نُضَيِّقَ. وَقِيلَ: مَعْنَاهُ نُقَدِّرُ، مِنَ التَّقْدِيرِ. وَهِيَ لُغَةٌ مَشْهُورَةٌ: قَدَرَ، وَقَدَّرَ. كَمَا قَالَ الشَّاعِرُ فَلَا عَائِدٌ ذَاكَ الزَّمَانُ الَّذِي مَضَى     تَبَارَكْتَ مَا تُقَدِّرْ يَكُنْ فَلَكَ الْأَمْرُ فَنَادَى فِي الظُّلُمَاتِ قَالَ ابْنُ مَسْعُودٍ، وَابْنُ عَبَّاسٍ، وَعَمْرُو بْنُ مَيْمُونٍ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَمُحَمَّدُ بْنُ كَعْبٍ، وَالْحَسَنُ، وَقَتَادَةُ، وَالضَّحَّاكُ: ظُلْمَةُ بَطْنِ الْحُوتِ، وَظُلْمَةُ الْبَحْرِ، وَظُلْمَةُ اللَّيْلِ. وَقَالَ سَالِمُ بْنُ أَبِي الْجَعْدِ: ابْتَلَعَ الْحُوتَ حُوتٌ آخَرُ، فَصَارَ ظُلْمَةُ الْحُوتَيْنِ مَعَ ظُلْمَةِ الْبَحْرِ. وَقَوْلُهُ تَعَالَى: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ قِيلَ: مَعْنَاهُ ; لَوْلَا أَنَّهُ سَبَّحَ اللَّهَ هُنَالِكَ، وَقَالَ مَا قَالَ مِنَ التَّهْلِيلِ وَالتَّسْبِيحِ، وَالِاعْتِرَافِ لِلَّهِ بِالْخُضُوعِ، وَالتَّوْبَةِ إِلَيْهِ، وَالرُّجُوعِ إِلَيْهِ، لَلَبِثَ هُنَالِكَ إِلَى يَوْمِ الْقِيَامَةِ، وَلَبُعِثَ مِنْ جَوْفِ ذَلِكَ الْحُوتِ. هَذَا مَعْنَى مَا رُوِيَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ فِي إِحْدَى الرِّوَايَتَيْنِ عَنْهُ. وَقِيلَ: مَعْنَاهُ: فَلَوْلَا أَنَّهُ كَانَ مِنْ قَبْلِ أَخْذِ الْحُوتِ لَهُ مِنَ الْمُسَبِّحِينِ أَيِ ; الْمُطِيعِينَ الْمُصَلِّينَ الذَّاكِرِينَ اللَّهَ كَثِيرًا. قَالَهُ الضَّحَّاكُ بْنُ قَيْسٍ، وَابْنُ عَبَّاسٍ، وَأَبُو الْعَالِيَةِ، وَوَهْبُ بْنُ مُنَبِّهٍ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَالضَّحَّاكُ، وَالسُّدِّيُّ، وَعَطَاءُ بْنُ السَّائِبِ، وَالْحَسَنُ الْبَصْرِيُّ، وَقَتَادَةُ، وَغَيْرُ وَاحِدٍ. وَاخْتَارَهُ ابْنُ جَرِيرٍ وَيَشْهَدُ لِهَذَا مَا رَوَاهُ الْإِمَامُ أَحْمَدُ وَبَعْضُ أَهْلِ السُّنَنِ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِي: يَا غُلَامُ، إِنِّي مُعَلِّمُكَ كَلِمَاتٍ ; احْفَظِ اللَّهَ يَحْفَظْكَ، احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ، تَعَرَّفْ إِلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفْكَ فِي الشِّدَّةِ وَرَوَى ابْنُ جَرِيرٍ فِي " تَفْسِيرِهِ "، وَالْبَزَّارُ فِي " مَسْنَدِهِ "، مِنْ حَدِيثِ مُحَمَّدِ بْنِ إِسْحَاقَ، عَمَّنْ حَدَّثَهُ، عَنْ عَبْدِ اللَّهِ بْنِ رَافِعٍ مَوْلَى أَمِّ سَلَمَةَ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: لَمَّا أَرَادَ اللَّهُ حَبْسَ يُونُسَ فِي بَطْنِ الْحُوتِ، أَوْحَى اللَّهُ إِلَى الْحُوتِ، أَنْ خُذْ وَلَا تَخْدِشْ لَحْمًا، وَلَا تَكْسِرْ عَظْمًا. فَلَمَّا انْتَهَى بِهِ إِلَى أَسْفَلِ الْبَحْرِ، سَمِعَ يُونُسَ حِسًّا، فَقَالَ فِي نَفْسِهِ: مَا هَذَا ؟ فَأَوْحَى اللَّهُ إِلَيْهِ، وَهُوَ فِي بَطْنِ الْحُوتِ: إِنَّ هَذَا تَسْبِيحُ دَوَابِّ الْبَحْرِ قَالَ فَسَبَّحَ وَهُوَ فِي بَطْنِ الْحُوتِ، فَسَمِعَتِ الْمَلَائِكَةُ تَسْبِيحَهُ، فَقَالُوا يَا رَبَّنَا، إِنَّا نَسْمَعُ صَوْتًا ضَعِيفًا بِأَرْضٍ غَرِيبَةٍ. قَالَ ذَلِكَ عَبْدِي يُونُسُ، عَصَانِي فَحَبَسْتُهُ فِي بَطْنِ الْحُوتِ فِي الْبَحْرِ. قَالُوا: الْعَبْدُ الصَّالِحُ الَّذِي كَانَ يَصْعَدُ إِلَيْكَ مِنْهُ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ عَمَلٌ صَالِحٌ ؟ قَالَ: نَعَمْ. قَالَ: فَشَفَعُوا لَهُ عِنْدَ ذَلِكَ، فَأَمَرَ الْحُوتَ فَقَذَفَهُ فِي السَّاحِلِ، كَمَا قَالَ اللَّهُ تَعَالَى وَهُوَ سَقِيمٌ دعاء يونس عليه السلام وهو في بطن الحوت وطرحه بالعراء وإنبات القرع عليه قَالَ ابْنُ أَبِي حَاتِمٍ فِي " تَفْسِيرِهِ ": أَنَّ يَزِيدَ الرَّقَاشِيَّ حَدَّثَهُ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ وَلَا أَعْلَمُ إِلَّا أَنَّ أَنَسًا يَرْفَعُ الْحَدِيثَ إِلَى رَسُولِ اللَّهِ ﷺ: أَنَّ يُونُسَ النَّبِيَّ عَلَيْهِ السَّلَامُ، حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ، وَهُوَ فِي بَطْنِ الْحُوتِ قَالَ: اللَّهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ. فَأَقْبَلَتِ الدَّعْوَةُ تَحِنُّ بِالْعَرْشِ، فَقَالَتِ الْمَلَائِكَةُ: يَا رَبِّ، صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ غَرِيبَةٍ. فَقَالَ: أَمَا تَعْرِفُونَ ذَاكَ ؟ قَالُوا: يَا رَبِّ، وَمَنْ هُوَ ؟ قَالَ: عَبْدِي يُونُسُ. قَالُوا: عَبَدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُجَابَةٌ ؟ قَالَ: نَعَمْ. قَالُوا: يَا رَبِّ، أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُهُ فِي الرَّخَاءِ، فَتُنَجِّيَهُ مِنَ الْبَلَاءِ ؟ قَالَ: بَلَى. فَأَمَرَ الْحُوتَ فَطَرَحَهُ فِي الْعَرَاءِ.. وعن أَبي هُرَيْرَةَ قال: طُرِحَ بِالْعَرَاءِ، وَأَنْبَتَ اللَّهُ عَلَيْهِ الْيَقْطِينَةَ. قُلْنَا: يَا أَبَا هُرَيْرَةَ، وَمَا الْيَقْطِينَةُ ؟ قَالَ: شَجَرَةُ الدُّبَّاءِ. قَالَ أَبُو هُرَيْرَةَ: وَهَيَّأَ اللَّهُ لَهُ أُرْوِيَّةً وَحْشِيَّةً تَأْكُلُ مِنْ خَشَاشِ الْأَرْضِ - أَوْ قَالَ: هَشَاشِ الْأَرْضِ - قَالَ: فَتَنْفَشِخُ عَلَيْهِ فَتَرْوِيهِ مِنْ لَبَنِهَا، كُلَّ عَشِيَّةٍ وَبُكْرَةٍ، حَتَّى نَبَتَ. وَقَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ فِي ذَلِكَ بَيْتًا مِنْ شِعْرِهِ فَأَنْبَتَ يَقْطِينًا عَلَيْهِ بِرِحْمَةٍ     مِنَ اللَّهِ لَوْلَا اللَّهُ أُلْفِيَ ضَاحِيَا وَهَذَا غَرِيبٌ أَيْضًا مِنْ هَذَا الْوَجْهِ، وَيَزِيدُ الرَّقَاشِيُّ ضَعِيفٌ، وَلَكِنْ يَتَقَوَّى بِحَدِيثِ أَبِي هُرَيْرَةَ الْمُتَقَدِّمِ، كَمَا يَتَقَوَّى ذَاكَ بِهَذَا. وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ اللَّهُ تَعَالَى: فَنَبَذْنَاهُ أَيْ ; أَلْقَيْنَاهُ بِالْعَرَاءِ وَهُوَ الْمَكَانُ الْقَفْرُ الَّذِي لَيْسَ فِيهِ شَيْءٌ مِنَ الْأَشْجَارِ، بَلْ هُوَ عَارٍ مِنْهَا وَهُوَ سَقِيمٌ أَيْ ; ضَعِيفُ الْبَدَنِ. قَالَ ابْنُ مَسْعُودٍ: كَهَيْئَةِ الْفَرْخِ، لَيْسَ عَلَيْهِ رِيشٌ. وَقَالَ ابْنُ عَبَّاسٍ، وَالسُّدِّيُّ، وَابْنُ زَيْدٍ: كَهَيْئَةِ الصَّبِيِّ حِينَ يُولَدُ، وَهُوَ الْمَنْفُوسُ، لَيْسَ عَلَيْهِ شَيْءٌ وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ قَالَ ابْنُ مَسْعُودٍ، وَابْنُ عَبَّاسٍ، وَغَيْرُ وَاحِدٍ: هُوَ الْقَرْعُ. قَالَ بَعْضُ الْعُلَمَاءِ: فِي إِنْبَاتِ الْقَرْعِ عَلَيْهِ حِكَمٌ جَمَّةٌ ; مِنْهَا أَنَّ وَرَقَهُ فِي غَايَةِ النُّعُومَةِ، وَكَثِيرٌ وَظَلِيلٌ، وَلَا يَقْرَبُهُ ذُبَابٌ، وَيُؤْكَلُ ثَمَرُهُ مِنْ أَوَّلِ طُلُوعِهِ إِلَى آخِرِهِ، نِيئًا وَمَطْبُوخًا، وَبِقِشْرِهِ وَبِبِزْرِهِ أَيْضًا، وَفِيهِ نَفْعٌ كَثِيرٌ، وَتَقْوِيَةٌ لِلدِّمَاغِ، وَغَيْرُ ذَلِكَ. وَتَقَدَّمَ كَلَامُ أَبِي هُرَيْرَةَ فِي تَسْخِيرِ اللَّهِ تَعَالَى لَهُ تِلْكَ الْأُرْوِيَّةَ الَّتِي كَانَتْ تُرْضِعُهُ لَبَنَهَا، وَتَرْعَى فِي الْبَرِّيَّةِ، وَتَأْتِيهِ بُكْرَةً وَعَشِيَّةً. وَهَذَا مِنْ رَحْمَةِ اللَّهِ بِهِ، وَنِعْمَتِهِ عَلَيْهِ، وَإِحْسَانِهِ إِلَيْهِ. استجابته سبحانه وتعالى لدعاء يونس عليه السلام ونجاته وَلِهَذَا قَالَ تَعَالَى فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ أَيِ ; الْكَرْبِ وَالضِّيقِ الَّذِي كَانَ فِيهِ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ أَيْ ; وَهَذَا صَنِيعُنَا بِكُلِّ مُؤْمِنٍ دَعَانَا وَاسْتَجَارَ بِنَا. وَعَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ سَمِعْتُ سَعْدَ بْنَ مَالِكٍ وَهُوَ ابْنُ أَبِي وَقَّاصٍ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: اسْمُ اللَّهِ الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، وَإِذَا سُئِلَ بِهِ أَعْطَى، دَعْوَةُ يُونُسَ بْنِ مَتَّى قَالَ: فَقُلْتُ: يَا رَسُولَ اللَّهِ، هِيَ لِيُونُسَ خَاصَّةً أَمْ لِجَمَاعَةِ الْمُسْلِمِينَ ؟ قَالَ هِيَ لِيُونُسَ خَاصَّةً، وَلِلْمُؤْمِنِينَ عَامَّةً إِذَا دَعَوْا بِهَا، أَلَمْ تَسْمَعْ قَوْلَ اللَّهِ تَعَالَى: فَنَادَى فِي الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ فَهُوَ شَرْطٌ مِنَ اللَّهِ لِمَنْ دَعَاهُ بِهِ وَعَنْ سَعْدٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَنْ دَعَا بِدُعَاءِ يُونُسَ اسْتُجِيبَ لَهُ. قَالَ أَبُو سَعِيدٍ الْأَشَجُّ: يُرِيدُ بِهِ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ. قَالَ الْإِمَامُ أَحْمَدُ: عَنْ سَعْدٍ - وَهُوَ ابْنُ أَبِي وَقَّاصٍ - قَالَ: مَرَرْتُ بِعُثْمَانَ بْنِ عَفَّانَ فِي الْمَسْجِدِ، فَسَلَّمْتُ عَلَيْهِ، فَمَلَأَ عَيْنَيْهِ مِنِّي ثُمَّ لَمْ يَرْدُدْ عَلَيَّ السَّلَامَ، فَأَتَيْتُ عُمَرَ بْنَ الْخَطَّابِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ حَدَثَ فِي الْإِسْلَامِ شَيْءٌ ؟ مَرَّتَيْنِ. قَالَ: لَا، وَمَا ذَاكَ ؟ قُلْتُ: لَا، إِلَّا أَنِّي مَرَرْتُ بِعُثْمَانَ آنِفًا فِي الْمَسْجِدِ، فَسَلَّمْتُ عَلَيْهِ، فَمَلَأَ عَيْنَيْهِ مِنِّي، ثُمَّ لَمْ يَرْدُدْ عَلَيَّ السَّلَامَ. قَالَ: فَأَرْسَلَ عُمَرُ إِلَى عُثْمَانَ فَدَعَاهُ، فَقَالَ: مَا مَنَعَكَ أَنْ لَا تَكُونَ رَدَدْتَ عَلَى أَخِيكَ السَّلَامَ ؟ قَالَ: مَا فَعَلْتُ. قَالَ سَعْدٌ: قُلْتُ: بَلَى. حَتَّى حَلَفَ وَحَلَفْتُ. قَالَ: ثُمَّ إِنْ عُثْمَانَ ذَكَرَ، فَقَالَ: بَلَى، وَأَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ، إِنَّكَ مَرَرْتَ بِي آنِفًا، وَأَنَا أُحَدِّثُ نَفْسِي بِكَلِمَةٍ سَمِعْتُهَا مِنْ رَسُولِ اللَّهِ ﷺ، لَا وَاللَّهِ، مَا ذَكَرْتُهَا قَطُّ إِلَّا تَغَشَّى بَصَرِي وَقَلْبِي غِشَاوَةٌ. قَالَ سَعْدٌ: فَأَنَا أُنْبِئُكَ بِهَا، إِنَّ رَسُولَ اللَّهِ ﷺ ذَكَرَ لَنَا أَوَّلَ دَعْوَةٍ، ثُمَّ جَاءَ أَعْرَابِيٌّ فَشَغَلَهُ، حَتَّى قَامَ رَسُولُ اللَّهِ ﷺ فَاتَّبَعْتُهُ، فَلَمَّا أَشْفَقْتُ أَنْ يَسْبِقَنِي إِلَى مَنْزِلِهِ، ضَرَبْتُ بِقَدَمِي الْأَرْضَ، فَالْتَفَتَ إِلَيَّ رَسُولُ اللَّهِ ﷺ، فَقَالَ: مَنْ هَذَا ؟ أَبُو إِسْحَاقَ ؟ قَالَ: قُلْتُ: نَعَمْ، يَا رَسُولَ اللَّهِ. قَالَ: فَمَهْ؟ قُلْتُ: لَا وَاللَّهِ، إِلَّا أَنَّكَ ذَكَرْتَ لَنَا أَوَّلَ دَعْوَةٍ، ثُمَّ جَاءَ هَذَا الْأَعْرَابِيُّ فَشَغَلَكَ. قَالَ: نَعَمْ، دَعْوَةُ ذِي النُّونِ ; إِذْ هُوَ فِي بَطْنِ الْحُوتِ: لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَإِنَّهُ لَمْ يَدْعُ بِهَا مُسْلِمٌ رَبَّهُ فِي شَيْءٍ قَطُّ إِلَّا اسْتَجَابَ لَهُ

     ✧ The story of Jonah (peace and blessings be upon him) What was revealed concerning Jonah in the Qur'an Allah, exalted is He, said in Sūrat Yūnus: "If only there had been a town that believed and its faith benefited it—except the people of Jonah. When they believed, We removed from them the punishment of disgrace in the life of this world and gave them enjoyment for a time" [Yūnus: 98]. And He, exalted is He, said in Sūrat al-Anbiyāʾ: "And Dhū al-Nūn, when he went away in anger and thought that We would never decree upon him. Then he called out in the darknesses: 'There is no god but You; glory be to You. Indeed, I have been of the wrongdoers.' So We responded to him and saved him from distress. And thus do We save the believers" [al-Anbiyāʾ: 87–88]. And He, exalted is He, said in Sūrat al-Ṣāffāt: "And indeed, Jonah was one of the messengers. When he fled to the laden ship. Then he cast lots and was of the losers. Then the whale swallowed him, while he was blameworthy. And had he not been of those who glorify Allah, he would have remained in its belly until the Day they are resurrected. Then We cast him onto the open shore while he was ill. And We caused to grow over him a gourd tree. And We sent him to a hundred thousand or more. And they believed, so We gave them enjoyment for a time" [al-Ṣāffāt: 139–148]. And He, exalted is He, said in Sūrat Nūn: "So be patient for the judgment of your Lord, and do not be like the companion of the whale, when he called out while he was distressed. Had not a favor from his Lord overtaken him, he would have been cast onto the open shore while he was blameworthy. Then his Lord chose him and made him of the righteous" [al-Qalam: 48–50]. His lineage and mission The exegetes said: Allah sent Jonah ﷺ to the people of Nineveh, from the land of Mosul. He is Jonah b. Mattā, and Mattā is his father, and he is of the descendants of Benjamin b. Jacob. It is said: No prophet was attributed to his mother except Jesus b. Mary and Jonah b. Mattā, and she is his mother. Jonah came after Solomon. Some scholars place Job between them, and placing Job before what we have chosen is clearer. His call to his people, their denial, and then their belief His people used to worship idols, so Allah sent him to them with the prohibition of worshiping them and the command of monotheism. He stayed among them for thirty-three years calling them, and no one believed except two men. When he despaired of their belief, he prayed against them. Then it was said to him: How quickly you have prayed against My servants! Return to them and call them for forty days. So he called them for thirty-seven days, and they did not respond. Then he said to them: The punishment will come to you within three days, and the sign of that is that your colors will change. When morning came, their colors changed. They said: What Jonah said has befallen you, and we have never known him to lie. So consider: if he remains among you overnight, then be secure from the punishment; but if he does not remain overnight, then know that the punishment will come upon you in the morning. When it was the fortieth night, Jonah became certain of the descent of the punishment, so he departed from among them. When the next day came, the punishment overshadowed them above their heads. A black, terrifying cloud came out over them, emitting thick smoke, then descended upon the city until their rooftops turned black from it. When they saw that, they became certain of destruction. They sought Jonah but did not find him. Then Allah inspired them to repentance, and they made their intention sincere in that. They went to an old man and said to him: What you see has befallen us, so what should we do? He said: Believe in Allah and repent, and say: "O Ever-Living, O Self-Subsisting; O Living when there is no living; O Living, Reviver of the dead; O Living, there is no god but You." So they went out from the town to an elevated place in open land, and they separated every beast from its young, then they cried out to Allah and sought His pardon, and they returned all wrongfully taken properties, such that one of them would even remove a stone from his building and return it to its owner. So Allah removed the punishment from them. It was the day of ʿĀshūrāʾ, a Wednesday; and it is said: on the middle of Shawwāl, a Wednesday. Removal of the otherworldly punishment from the people of Jonah ﷺ The exegetes differed: does this belief benefit them in the Hereafter, saving them from the otherworldly punishment, just as it saved them from the worldly punishment? There are two views. The more apparent from the context is: yes, if Allah wills. And Allah knows best. As He, exalted is He, said: "When they believed," and He, exalted is He, said: "And We sent him to a hundred thousand or more. And they believed, so We gave them enjoyment for a time." This enjoyment for a time does not negate that along with it there is something else, namely the removal of the otherworldly punishment. And Allah knows best. The number of the people of Jonah ﷺ to whom he was sent They were certainly a hundred thousand. They differed about the increase. From Makḥūl: ten thousand. Al-Tirmidhī narrated with his chain from Ubayy b. Kaʿb that he asked the Messenger of Allah ﷺ about His saying: "And We sent him to a hundred thousand or more." He said: "They exceed by twenty thousand." Were it not for this unnamed narrator, this hadith would be decisive in this matter. From Ibn ʿAbbās: they were a hundred and thirty thousand. From him: and a few over thirty thousand. From him: and a few over forty thousand. Saʿīd b. Jubayr said: they were a hundred and seventy thousand. The casting of Jonah into the sea and the whale's swallowing him They differed: was his sending to them before the whale or after it, or were they two nations? There are three views, which are set out in detail in the exegesis. The point is that he ﷺ, when he went away in anger because of his people, boarded a ship at sea. It became heavy with them and rocked and tossed with them, and it was weighed down by what was in it, and they almost drowned, as the exegetes mentioned. They said: They consulted among themselves to cast lots, and whoever the lot fell upon, they would throw him from the ship to lighten it. When they cast lots, the lot fell upon the Prophet of Allah Jonah, but they were not willing to throw him. They repeated it a second time, and it fell upon him again. So he tucked up his garments to remove his clothes and throw himself in, but they refused to let him do that. Then they repeated the lot a third time, and it fell upon him again, because Allah willed for him a great matter. Allah, exalted is He, said: "And indeed, Jonah was one of the messengers. When he fled to the laden ship. Then he cast lots and was of the losers. Then the whale swallowed him, while he was blameworthy." That is because when the lot fell upon him, he was thrown into the sea, and Allah, mighty and majestic is He, sent a great whale from the green sea, and it swallowed him. Allah, exalted is He, commanded it: "Do not eat his flesh, and do not break his bone, for he is not provision for you." So it took him and circled with him through all the seas. It is said: That whale was swallowed by another whale larger than it. They said: When he settled inside the whale's belly, he thought he had died. He moved his limbs, and they moved, and behold he was alive. So he fell prostrate to Allah, and said: "O Lord, I have taken for You a place of prayer in which no one has worshiped You like it." The duration of Jonah's ﷺ stay in the whale's belly They differed about the length of his stay in its belly. Mujālid said, from al-Shaʿbī: It swallowed him in the forenoon, and cast him out in the evening. Qatāda said: He remained in it for three days. Jaʿfar al-Ṣādiq said: seven days. And the poetry of Umayya b. Abī al-Ṣalt bears witness to that: "And You, by Your grace, saved Jonah, while he had spent nights in the folds of a whale." Saʿīd b. Abī al-Ḥasan and Abū Mālik said: He remained in its belly for forty days. And Allah knows best how long he remained in it. The glorification of Jonah ﷺ in the whale's belly When the whale was made to circle with him in the depths of the fathomless seas, and it plunged with him into the surges of the salty waves, he heard the glorification of the whales to the Most Merciful, and even heard the glorification of the pebbles to the Splitter of the grain and the date-stone, and the Lord of the seven heavens and the seven earths and whatever is between them and whatever is beneath the soil. Then, at that moment and in that place, he said what he said with the tongue of state and speech, as the Possessor of might and majesty, who knows the secret and the private counsel, relieves harm and trial, hears voices however faint, knows hidden things however subtle, and answers prayers however great, told of him, when He said in His clear Book, sent down upon His trustworthy Messenger, and He is the most truthful of speakers, the Lord of the worlds, and the God of the messengers: "And Dhū al-Nūn, when he went away in anger and thought that We would never decree upon him. Then he called out in the darknesses: 'There is no god but You; glory be to You. Indeed, I have been of the wrongdoers.' So We responded to him and saved him from distress. And thus do We save the believers." "And thought that We would never decree upon him," meaning: constrain him. It is said: its meaning is "determine," from taqdīr. It is a well-known usage: qadara and qaddara. As the poet said: "That past time will not return; blessed are You—whatever You determine comes to be, for to You belongs the command." "Then he called out in the darknesses." Ibn Masʿūd, Ibn ʿAbbās, ʿAmr b. Maymūn, Saʿīd b. Jubayr, Muḥammad b. Kaʿb, al-Ḥasan, Qatāda, and al-Ḍaḥḥāk said: the darkness of the whale's belly, the darkness of the sea, and the darkness of the night. Sālim b. Abī al-Jaʿd said: A whale swallowed the whale, so it became the darkness of the two whales together with the darkness of the sea. And His saying, exalted is He: "And had he not been of those who glorify Allah, he would have remained in its belly until the Day they are resurrected." It is said: its meaning is: had he not glorified Allah there, and said what he said of tahlīl and tasbīḥ, and acknowledgment of Allah with humility, and repentance to Him, and returning to Him, he would have remained there until the Day of Resurrection, and would have been resurrected from inside that whale. This is the meaning of what is narrated from Saʿīd b. Jubayr in one of the two narrations from him. Another view: its meaning is: had he not been, before the whale took him, one of those who glorify Allah, that is, of the obedient, praying, remembering Allah much. This was said by al-Ḍaḥḥāk b. Qays, Ibn ʿAbbās, Abū al-ʿĀliya, Wahb b. Munabbih, Saʿīd b. Jubayr, al-Ḍaḥḥāk, al-Suddī, ʿAṭāʾ b. al-Sāʾib, al-Ḥasan al-Baṣrī, Qatāda, and more than one. Ibn Jarīr preferred this view. What supports it is what Imam Aḥmad and some of the Sunan compilers narrated from Ibn ʿAbbās, that the Messenger of Allah ﷺ said to me: "O boy, I shall teach you some words: preserve Allah and He will preserve you; preserve Allah and you will find Him before you; know Allah in ease and He will know you in hardship." Ibn Jarīr narrated in his Tafsīr and al-Bazzār in his Musnad from the hadith of Muḥammad b. Isḥāq, from someone who narrated to him, from ʿAbd Allāh b. Rāfiʿ, the client of Umm Salama: I heard Abū Hurayra say: The Messenger of Allah ﷺ said: "When Allah willed to confine Jonah in the whale's belly, Allah revealed to the whale: 'Take him and do not scratch his flesh or break his bone.' When it reached the bottom of the sea with him, Jonah heard a sound, and said to himself: 'What is this?' Then Allah revealed to him, while he was in the whale's belly: 'This is the glorification of the sea creatures.'" He said: So he glorified while in the whale's belly, and the angels heard his glorification. They said: "O our Lord, we hear a faint voice in a strange land." He said: "That is My servant Jonah; he disobeyed Me, so I confined him in the whale's belly in the sea." They said: "The righteous servant from whom a righteous deed used to ascend to You every day and night?" He said: "Yes." He said: So they interceded for him then, and He commanded the whale, and it cast him onto the shore, as Allah, exalted is He, said: "while he was ill." The supplication of Jonah ﷺ while in the whale's belly, his being cast onto the open shore, and the growth of the gourd over him Ibn Abī Ḥātim said in his Tafsīr: Yazīd al-Raqqāshī narrated to him, saying: I heard Anas b. Mālik—and I do not know except that Anas traced the hadith back to the Messenger of Allah ﷺ—that Jonah the Prophet ﷺ, when it occurred to him to call with these words while he was in the whale's belly, said: "O Allah, there is no god but You; glory be to You. Indeed, I have been of the wrongdoers." So the supplication approached, yearning toward the Throne, and the angels said: "O Lord, a faint, familiar voice from a strange land." He said: "Do you not recognize it?" They said: "O Lord, who is it?" He said: "My servant Jonah." They said: "Your servant Jonah, whose accepted deed and answered supplication never ceased to ascend for him?" He said: "Yes." They said: "O Lord, will You not show mercy for what he used to do in ease, and save him from affliction?" He said: "Yes." So He commanded the whale, and it cast him onto the open shore. And from Abū Hurayra, he said: He was cast onto the open shore, and Allah caused a gourd plant to grow over him. We said: "O Abū Hurayra, what is the gourd plant?" He said: "The squash tree." Abū Hurayra said: "Allah prepared for him a wild mountain goat that ate from the insects of the earth—or he said: the herbage of the earth—and it would come and let down its milk for him to drink, every evening and morning, until he regained strength." Umayya b. Abī al-Ṣalt said about that a verse of his poetry: "And He caused a gourd to grow over him by mercy from Allah—were it not for Allah, he would have been found exposed." This is also odd from this route, and Yazīd al-Raqqāshī is weak, but it is strengthened by the previous hadith of Abū Hurayra, just as that one is strengthened by this. And Allah knows best. Allah, exalted is He, said: "Then We cast him," meaning: We threw him "onto the open shore," which is the barren place that has no trees, but rather is bare of them, "while he was ill," meaning: weak in body. Ibn Masʿūd said: Like a chick that has no feathers. Ibn ʿAbbās, al-Suddī, and Ibn Zayd said: Like a newborn infant, which has nothing on it. "And We caused to grow over him a gourd tree." Ibn Masʿūd, Ibn ʿAbbās, and others said: It is the squash. Some scholars said: In causing the squash to grow over him there are many wisdoms. Among them: its leaves are extremely soft, abundant, and shady; no flies approach it; its fruit is eaten from its first appearance to its end, raw and cooked, with its peel and its seeds as well; and in it there is much benefit and strengthening for the brain, and other things. The words of Abū Hurayra have already been mentioned about Allah, exalted is He, subjecting for him that wild goat that nursed him with its milk and grazed in the wilderness, and came to him morning and evening. This is from Allah's mercy to him, His favor upon him, and His kindness to him. His response, glorified and exalted is He, to the supplication of Jonah ﷺ and his salvation For this reason He, exalted is He, said: "So We responded to him and saved him from distress," meaning: from the anguish and constriction he was in. "And thus do We save the believers," meaning: this is Our treatment of every believer who calls upon Us and seeks refuge with Us. From Saʿīd b. al-Musayyab, he said: I heard Saʿd b. Mālik—who is Ibn Abī Waqqāṣ—say: I heard the Messenger of Allah ﷺ say: "The name of Allah by which, if He is called upon, He answers, and if He is asked by it, He gives: the supplication of Jonah b. Mattā." He said: I said: "O Messenger of Allah, is it for Jonah specifically or for the community of Muslims generally?" He said: "It is for Jonah specifically, and for the believers generally when they call upon Him with it. Have you not heard the saying of Allah, exalted is He: 'Then he called out in the darknesses: There is no god but You; glory be to You. Indeed, I have been of the wrongdoers. So We responded to him and saved him from distress. And thus do We save the believers'? So it is a condition from Allah for whoever calls upon Him with it." And from Saʿd, he said: The Messenger of Allah ﷺ said: "Whoever supplicates with the supplication of Jonah will be answered." Abū Saʿīd al-Ashajj said: He means by it: "And thus do We save the believers." Imam Aḥmad said: From Saʿd—who is Ibn Abī Waqqāṣ—he said: I passed by ʿUthmān b. ʿAffān in the mosque and greeted him, and he filled his eyes with me, then did not return the greeting. So I went to ʿUmar b. al-Khaṭṭāb and said: "O Commander of the Faithful, has something new happened in Islam?" Twice. He said: "No. And what is that?" I said: "No, except that I passed by ʿUthmān a short while ago in the mosque and greeted him, and he filled his eyes with me, then did not return the greeting." He said: So ʿUmar sent for ʿUthmān and summoned him, and said: "What prevented you from returning your brother's greeting?" He said: "I did not do that." Saʿd said: I said: "Yes." Until he swore and I swore. He said: Then ʿUthmān remembered and said: "Yes, and I seek Allah's forgiveness and repent to Him. You passed by me a short while ago while I was speaking to myself about a word I heard from the Messenger of Allah ﷺ. No, by Allah, whenever I remember it, a covering comes over my sight and my heart." Saʿd said: "Then I will tell you it. The Messenger of Allah ﷺ mentioned to us the first supplication, then a bedouin came and distracted him, until the Messenger of Allah ﷺ got up, and I followed him. When I feared that he would reach his house before me, I struck the ground with my foot, and the Messenger of Allah ﷺ turned to me and said: 'Who is this? Abū Isḥāq?' I said: 'Yes, O Messenger of Allah.' He said: 'What is it?' I said: 'No, by Allah, except that you mentioned to us the first supplication, then this bedouin came and distracted you.' He said: 'Yes, the supplication of Dhū al-Nūn, when he was in the whale's belly: There is no god but You; glory be to You. Indeed, I have been of the wrongdoers. For no Muslim ever calls upon his Lord with it concerning anything except that He answers him.'"

193. Tarikh (al-Tabari) 193No grade recorded

     ذِكْرُ فَضْلِ يُونُسَ  عَلَيْهِ السَّلَامُ قَالَ اللَّهُ تَعَالَى: وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ [ الصَّافَّاتِ: 139 ]. وَذَكَرَهُ تَعَالَى فِي جُمْلَةِ الْأَنْبِيَاءِ الْكِرَامِ، فِي سُورَتَيِ " النِّسَاءِ " و " الْأَنْعَامِ "، عَلَيْهِمْ مِنَ اللَّهِ أَفْضَلُ الصَّلَاةِ وَالسَّلَامِ. وَعَنْ عَبْدِ اللَّهِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ الْأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، فِي قِصَّةِ الْمُسْلِمِ الَّذِي لَطَمَ وَجْهَ الْيَهُودِيِّ حِينَ قَالَ: لَا وَالَّذِي اصْطَفَى مُوسَى عَلَى الْعَالَمِينَ. قَالَ الْبُخَارِيُّ فِي آخِرِهِ: وَلَا أَقُولُ: إِنَّ أَحَدًا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى أَيْ ; لَيْسَ لِأَحَدٍ أَنْ يُفَضِّلَ نَفْسَهُ عَلَى يُونُسَ. وَفِي رِوَايَةٍ: لَا يَنْبَغِي لِأَحَدٍ أَنْ يُفَضِّلَنِي عَلَى يُونُسَ بْنِ مَتَّى كَمَا قَدْ وَرَدَ فِي بَعْضِ الْأَحَادِيثِ: لَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاءِ، وَلَا عَلَى يُونُسَ بْنِ مَتَّى  وَهَذَا مِنْ بَابِ الْهَضْمِ وَالتَّوَاضُعِ مِنْهُ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، وَعَلَى سَائِرِ أَنْبِيَاءِ اللَّهِ وَالْمُرْسَلِينَ.

     ✧ Mention of the virtue of Jonah ﷺ God, exalted is He, said: And indeed Jonah was among the messengers [al-Ṣāffāt: 139]. And He, exalted, mentioned him among the noble prophets, in the two sūrahs “al-Nisāʾ” and “al-Anʿām” – upon them from God be the best prayer and peace. And from ʿAbd Allāh, he said: The Messenger of God ﷺ said: It is not fitting for anyone to say: I am better than Jonah b. Mattā. And from ʿAbd al-Raḥmān b. Hurmuz al-Aʿraj, from Abū Hurayrah, regarding the story of the Muslim who slapped the face of the Jew when he said: No, by the One who chose Moses above the worlds. Al-Bukhārī said at its end: And I do not say that anyone is better than Jonah b. Mattā – meaning, it is not for anyone to prefer himself over Jonah. And in another narration: It is not fitting for anyone to prefer me over Jonah b. Mattā, as has come in some ḥadīths: Do not prefer me over the prophets, nor over Jonah b. Mattā. And this is from the kind of self-deprecation and humility on his part – the prayers and peace of God be upon him, and upon the rest of God’s prophets and messengers.

194. Tarikh (al-Tabari) 223No grade recorded

     ذِكْرُ الْخَضِرِ عَلَيْهِ السَّلَامُ   الْخَضِرُ قَدْ كَانَ قَبْلَ مُوسَى، قَالَ الطَّبَرِيُّ: كَانَ فِي أَيَّامِ أَفْرِيدُونَ الْمَلِكِ بْنِ أَثْفِيَانَ. قَالَ: وَقِيلَ: إِنَّهُ كَانَ عَلَى مُقَدِّمَةِ ذِي الْقَرْنَيْنِ الْأَكْبَرِ، الَّذِي كَانَ أَيَّامَ إِبْرَاهِيمَ. وَذُو الْقَرْنَيْنِ عِنْدَ قَوْمٍ هُوَ أَفْرِيدُونَ، وَزَعَمَ بَعْضُهُمْ أَنَّهُ مِنْ وَلَدِ مَنْ كَانَ آمَنَ بِالْخَلِيلِ عَلَيْهِ السَّلَامُ، وَهَاجَرَ مَعَهُ مِنْ أَرْضِ بَابِلَ. وَقَالَ عَبْدُ اللَّهِ بْنُ شَوْذَبٍ: الْخَضِرُ مِنْ وَلَدِ فَارِسَ. وَقَالَ ابْنُ إِسْحَاقَ: هُوَ مِنْ سِبْطِ هَارُونَ بْنِ عِمْرَانَ. وَقَوْلُ مَنْ قَالَ: إِنَّهُ كَانَ فِي زَمَانِ أَفْرِيدُونَ أَكْثَرَ مِنْ أَلْفِ سَنَةٍ، وَالْخَضِرِ قَدِيمٌ إِلَّا أَنَّهُ لَمَّا كَانَ ذِكْرُهُ لَمْ يَنْبُغْ إِلَّا فِي زَمَانِ مُوسَى ذَكَرْنَاهُ هَاهُنَا. وَقِيلَ: إِنَّهُ بَلَغَ مَعَ ذِي الْقَرْنَيْنِ نَهْرَ الْحَيَاةِ فَشَرِبَ مِنْ مَائِهِ وَلَا يَعْلَمُ ذُو الْقَرْنَيْنِ وَمَنْ مَعَهُ، فَخُلِّدَ وَهُوَ حَيٌّ عِنْدَهُمْ إِلَى الْآنِ. وَقَالَ آخَرُونَ: ذُو الْقَرْنَيْنِ الَّذِي كَانَ عَلَى عَهْدِ إِبْرَاهِيمَ أَفْرِيدُونُ بْنُ أَثْغِيَانَ، وَعَلَى مَقْدَمَتِهِ كَانَ الْخَضِرُ. وَقَدْ أَغْرَبَ جِدًّا مَنْ قَالَ: هُوَ ابْنُ فِرْعَوْنَ. وَقِيلَ: إِنَّهُ ابْنُ ضَحَّاكٍ الَّذِي مَلَكَ الدُّنْيَا أَلْفَ سَنَةٍ. قَالَ ابْنُ جَرِيرٍ وَالَّذِي عَلَيْهِ جُمْهُورُ أَهْلِ الْكِتَابِ، أَنَّهُ كَانَ فِي زَمَنِ أَفْرِيدُونَ

     ✧ Mention of al-Khiḍr ﷺ Al-Khiḍr had existed before Mūsā. Al-Ṭabarī said: He was in the days of Afrīdūn the king, son of Athfiyān. He said: And it is said that he was at the vanguard of the elder Dhū al-Qarnayn, who was in the days of Ibrāhīm. And Dhū al-Qarnayn, according to some people, is Afrīdūn, and some of them claimed that he was from the offspring of one who had believed in al-Khalīl ﷺ and had emigrated with him from the land of Bābil. And ʿAbd Allāh b. Shawdhab said: Al-Khiḍr was from the offspring of Fāris. And Ibn Isḥāq said: He was from the tribe of Hārūn b. ʿImrān. And the saying of those who said that he was in the time of Afrīdūn is more than a thousand years, and al-Khiḍr is ancient, but since his mention only arose in the time of Mūsā, we have mentioned him here. And it is said that he reached with Dhū al-Qarnayn the river of life and drank from its water, while Dhū al-Qarnayn and those with him did not know, so he was made immortal and he is alive among them until now. And others said: Dhū al-Qarnayn, who was in the era of Ibrāhīm, was Afrīdūn b. Athghiyān, and at his vanguard was al-Khiḍr. And he who said that he was the son of Firʿawn has gone very far astray. And it is said that he was the son of Ḍaḥḥāk, who ruled the world for a thousand years. Ibn Jarīr said: And that upon which the majority of the People of the Book are agreed is that he was in the time of Afrīdūn.

195. Tarikh (al-Tabari) 224No grade recorded

     قَالَ بَعْضُ أَهْلِ الْكِتَابِ: إِنَّ مُوسَى هَذَا الَّذِي رَحَلَ إِلَى الْخَضِرِ، هُوَ مُوسَى بْنُ مِيشَا بْنِ يُوسُفَ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ. وَتَابَعَهُمْ عَلَى ذَلِكَ بَعْضُ مَنْ يَأْخُذُ مِنْ صُحُفِهِمْ، وَيَنْقُلُ عَنْ كُتُبِهِمْ، مِنْهُمْ نَوْفُ بْنُ فَضَالَةَ الْحِمْيَرِيُّ الشَّامِيُّ الْبِكَالِيُّ، وَيُقَالُ: إِنَّهُ دِمَشْقِيٌّ. وَكَانَتْ أُمُّهُ زَوْجَةَ كَعْبِ الْأَحْبَارِ. وَالصَّحِيحُ الَّذِي دَلَّ عَلَيْهِ ظَاهِرُ سِيَاقِ الْقُرْآنِ، وَنَصُّ الْحَدِيثِ الصَّحِيحِ الصَّرِيحِ الْمُتَّفَقِ عَلَيْهِ، أَنَّهُ مُوسَى بْنُ عِمْرَانَ، صَاحِبُ بَنِي إِسْرَائِيلَ. قَالَ الْبُخَارِيُّ بسنده عن سَعِيدُ بْنُ جُبَيْرٍ، قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ: إِنَّ نَوْفًا الْبِكَالِيَّ يَزْعُمُ أَنَّ مُوسَى صَاحِبَ الْخَضِرِ لَيْسَ هُوَ مُوسَى صَاحِبَ بَنِي إِسْرَائِيلَ. قَالَ ابْنُ عَبَّاسٍ: كَذَبَ عَدُوُّ اللَّهِ; حَدَّثَنَا أُبَيُّ بْنُ كَعْبٍ، أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ إِنَّ مُوسَى قَامَ خَطِيبًا فِي بَنِي إِسْرَائِيلَ، فَسُئِلَ: أَيُّ النَّاسِ أَعْلَمُ؟ فَقَالَ: أَنَا. فَعَتَبَ اللَّهُ عَلَيْهِ; إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ، فَأَوْحَى اللَّهُ إِلَيْهِ، إِنَّ لِي عَبْدًا بِمَجْمَعِ الْبَحْرَيْنِ، هُوَ أَعْلَمُ مِنْكَ. قَالَ مُوسَى: يَا رَبِّ، وَكَيْفَ لِي بِهِ؟ قَالَ: تَأْخُذُ مَعَكَ حُوتًا فَتَجْعَلُهُ فِي مِكْتَلٍ فَحَيْثُمَا فَقَدْتَ الْحُوتَ فَهُوَ ثَمَّ. فَأَخَذَ حُوتًا فَجَعَلَهُ بِمِكْتَلٍ، ثُمَّ انْطَلَقَ، وَانْطَلَقَ مَعَهُ فَتَاهَ يُوشَعُ بْنُ نُونٍ، حَتَّى إِذَا أَتَيَا الصَّخْرَةَ، وَضَعَا رُءُوسَهُمَا فَنَامَا، وَاضْطَرَبَ الْحُوتَ فِي الْمِكْتَلِ، فَخَرَجَ مِنْهُ فَسَقَطَ فِي الْبَحْرِ، وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا، وَأَمْسَكَ اللَّهُ عَنِ الْحُوتِ جَرْيَةَ الْمَاءِ، فَصَارَ عَلَيْهِ مِثْلُ الطَّاقِ، فَلَمَّا اسْتَيْقَظَ نَسِيَ صَاحِبُهُ أَنْ يُخْبِرَهُ بِالْحُوتِ، فَانْطَلَقَا بَقِيَّةَ يَوْمِهِمَا وَلَيْلَتِهِمَا، حَتَّى إِذَا كَانَ مِنَ الْغَدِ " قَالَ " مُوسَى لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا. وَلَمْ يَجِدْ مُوسَى النَّصَبَ حَتَّى جَاوَزَ الْمَكَانَ الَّذِي أَمَرَهُ اللَّهُ بِهِ " قَالَ " لَهُ فَتَاهَ: أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا قَالَ: فَكَانَ لِلْحُوتِ سَرَبًا، وَلِمُوسَى وَلِفَتَاهُ عَجَبًا قَالَ: ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا قَالَ: فَرَجَعَا يَقُصَّانِ أَثَرَهُمَا، حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ، فَإِذَا رَجُلٌ مُسَجًّى بِثَوْبٍ، فَسَلَّمَ عَلَيْهِ مُوسَى، فَقَالَ الْخَضِرُ: وَأَنَّى بِأَرْضِكَ السَّلَامُ. قَالَ: أَنَا مُوسَى. قَالَ: مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ: نَعَمْ، أَتَيْتُكَ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا. " قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا "، يَا مُوسَى، إِنِّي عَلَى عِلْمٍ مِنْ عِلْمِ اللَّهِ عَلَّمَنِيهِ اللَّهُ، لَا تَعْلَمُهُ أَنْتَ، وَأَنْتَ عَلَى عِلْمٍ مَنْ عِلْمِ اللَّهِ عَلَّمَكَهُ اللَّهُ لَا أَعْلَمُهُ، فَقَالَ مُوسَى: سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا. قَالَ لَهُ الْخَضِرُ: فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا فَانْطَلَقَا يَمْشِيَانِ عَلَى سَاحِلِ الْبَحْرِ، فَمَرَّتْ سَفِينَةٌ، فَكَلَّمَهُمْ أَنْ يَحْمِلُوهُمْ فَعَرَفُوا الْخَضِرَ، فَحَمَلُوهُمْ بِغَيْرِ نَوْلٍ، فَلَمَّا رَكِبَا فِي السَّفِينَةِ لَمْ يَفْجَأْ إِلَّا وَالْخَضِرُ قَدْ قَلَعَ لَوْحًا مِنْ أَلْوَاحِ السَّفِينَةِ بِالْقَدُومِ، فَقَالَ لَهُ مُوسَى: قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ، عَمَدْتَ إِلَى سَفِينَتِهِمْ فَخَرَقْتَهَا " لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا " قَالَ: وَقَالَ رَسُولُ اللَّهِ ﷺ وَكَانَتِ الْأُولَى مِنْ مُوسَى نِسْيَانًا. قَالَ: وَجَاءَ عُصْفُورٌ فَوَقَعَ عَلَى حَرْفِ السَّفِينَةِ فَنَقَرَ فِي الْبَحْرِ نَقْرَةً، فَقَالَ لَهُ الْخَضِرُ: مَا عِلْمِي وَعِلْمُكَ فِي عِلْمِ اللَّهِ إِلَّا مِثْلُ مَا نَقَصَ هَذَا الْعُصْفُورُ مِنْ هَذَا الْبَحْرِ. ثُمَّ خَرَجَا مِنَ السَّفِينَةِ، فَبَيْنَمَا هُمَا يَمْشِيَانِ عَلَى السَّاحِلِ، إِذْ أَبْصَرَ الْخَضِرُ غُلَامًا يَلْعَبُ مَعَ الْغِلْمَانِ، فَأَخَذَ الْخَضِرُ رَأْسَهُ بِيَدِهِ فَاقْتَلَعَهُ بِيَدِهِ فَقَتَلَهُ، فَقَالَ لَهُ مُوسَى: " أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا " قَالَ: وَهَذِهِ أَشَدُّ مِنَ الْأُولَى، " قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ " قَالَ: مَائِلٌ. فَقَالَ الْخَضِرُ بِيَدِهِ " فَأَقَامَهُ " فَقَالَ مُوسَى: قَوْمٌ أَتَيْنَاهُمْ فَلَمْ يُطْعِمُونَا، وَلَمْ يُضَيِّفُونَا " لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا قَالَ رَسُولُ اللَّهِ ﷺ: وَدِدْنَا أَنَّ مُوسَى كَانَ صَبَرَ، حَتَّى يَقُصَّ اللَّهُ عَلَيْنَا مِنْ خَبَرِهِمَا قَالَ سَعِيدُ بْنُ جُبَيْرٍ: فَكَانَ ابْنُ عَبَّاسٍ يَقْرَأُ: ( وَكَانَ أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْبًا ). وَكَانَ يَقْرَأُ: ( وَأَمَّا الْغُلَامُ فَكَانَ كَافِرًا وَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ ) بِإِسْنَادِهِ نَحْوَهُ. وَفِيهِ: فَخَرَجَ مُوسَى، وَمَعَهُ فَتَاهُ يُوشَعُ بْنُ نُونٍ، وَمَعَهُمَا الْحُوتُ، حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ، فَنَزَلَا عِنْدَهَا. قَالَ: فَوَضَعَ مُوسَى رَأْسَهُ فَنَامَ قَالَ سُفْيَانُ: وَفِي حَدِيثِ غَيْرِ عَمْرٍو، قَالَ: وَفِي أَصْلِ الصَّخْرَةِ عَيْنٌ يُقَالُ لَهَا: الْحَيَاةُ. لَا يُصِيبُ مِنْ مَائِهَا شَيْءٌ إِلَّا حَيِيَ، فَأَصَابَ الْحُوتُ مِنْ مَاءِ تِلْكَ الْعَيْنِ، قَالَ: فَتَحَرَّكَ، وَانْسَلَّ مِنَ الْمِكْتَلِ، وَدَخَلَ الْبَحْرَ، فَلَمَّا اسْتَيْقَظَ قَالَ مُوسَى لِفَتَاهُ: آتِنَا غَدَاءَنَا كَذَا قَالَ. وَسَاقَ الْحَدِيثَ قصة الجدار وَقَوْلُهُ: وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا رَحْمَةً مِنْ رَبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا قَالَ السُّهَيْلِيُّ: وَهُمَا أَصْرَمُ وَصَرِيمُ، ابْنَا كَاشِحَ. وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا قِيلَ: كَانَ ذَهَبًا. قَالَهُ عِكْرِمَةُ، وَقِيلَ: عِلْمًا. قَالَهُ ابْنُ عَبَّاسٍ، وَالْأَشْبَهُ أَنَّهُ كَانَ لَوْحًا مِنْ ذَهَبٍ، مَكْتُوبًا فِيهِ عِلْمٌ. وعَنْ أَبِي ذَرٍّ، رَفَعَهُ قَالَ: إِنَّ الْكَنْزَ الَّذِي ذَكَرَ اللَّهُ فِي كِتَابِهِ لَوْحٌ مِنْ ذَهَبٍ مُصْمَتٍ: عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ نَصِبَ، وَعَجِبْتُ لِمَنْ ذَكَرَ النَّارَ ثُمَّ ضَحِكَ، وَعَجِبْتُ لِمَنْ ذَكَرَ الْمَوْتَ ثُمَّ غَفَلَ لَا إِلَهَ إِلَّا اللَّهُ. وَهَكَذَا رُوِيَ عَنِ الْحَسَنِ الْبَصْرِيِّ، وَعُمَرَ مَوْلَى غُفْرَةَ، وَجَعْفَرٍ الصَّادِقِ، نَحْوُ هَذَا. وَقَوْلُهُ: وَكَانَ أَبُوهُمَا صَالِحًا وَقَدْ قِيلَ: إِنَّهُ كَانَ الْأَبَ السَّابِعَ، وَقِيلَ: الْعَاشِرَ. وَعَلَى كُلِّ تَقْدِيرٍ، فِيهِ دَلَالَةٌ عَلَى أَنَّ الرَّجُلَ الصَّالِحَ يُحْفَظُ فِي ذُرِّيَّتِهِ، فَاللَّهُ الْمُسْتَعَانُ.

     ✧ Some of the People of the Book said: This Mūsā who journeyed to al-Khiḍr is Mūsā b. Mīshā b. Yūsuf b. Yaʿqūb b. Isḥāq b. Ibrāhīm the Friend (al-Khalīl). Some of those who take from their scriptures and transmit from their books followed them in that, among them Nawf b. Faḍālah al-Ḥimyarī al-Shāmī al-Bikālī, and it is said that he was a Damascene. His mother was the wife of Kaʿb al-Aḥbār. The correct view, indicated by the apparent context of the Qurʾān and the explicit text of the sound agreed-upon ḥadīth, is that he was Mūsā b. ʿImrān, the companion of the Children of Israel. Al-Bukhārī said with his chain on the authority of Saʿīd b. Jubayr, who said: I said to Ibn ʿAbbās: Nawf al-Bikālī claims that the Mūsā who was the companion of al-Khiḍr is not the Mūsā who was the companion of the Children of Israel. Ibn ʿAbbās said: The enemy of Allah has lied; Ubayy b. Kaʿb narrated to us that he heard the Messenger of Allah ﷺ say: Mūsā stood as a preacher among the Children of Israel and was asked: Which of the people is most learned? He said: I am. Allah reproached him for not referring knowledge back to Him, so Allah revealed to him: I have a servant at the meeting place of the two seas who is more learned than you. Mūsā said: O Lord, how can I reach him? He said: Take with you a fish and put it in a basket; wherever you lose the fish, there he is. So he took a fish and put it in a basket, then departed, and his servant Yūshaʿ b. Nūn departed with him, until when they reached the rock, they laid down their heads and slept. The fish stirred in the basket and got out of it, fell into the sea, and took its way into the sea burrowing. Allah held back the flow of water from the fish, so it became like an arch over it. When he awoke, his companion forgot to tell him about the fish, so they went on for the rest of their day and night, until when it was the next day, Mūsā said to his servant: Bring us our meal; we have certainly met with fatigue in this journey of ours. Mūsā did not feel fatigue until he had passed the place Allah commanded him. His servant said to him: Did you see when we retired to the rock? Indeed I forgot the fish, and none made me forget to mention it except Satan, and it took its way into the sea wondrously. He said: So the fish had a burrow, and for Mūsā and his servant it was a wonder. He said: That is what we were seeking. So they returned, retracing their footsteps. He said: They returned following their tracks until they reached the rock, and there was a man covered with a garment. Mūsā greeted him, and al-Khiḍr said: And how is there peace in your land? He said: I am Mūsā. He said: Mūsā of the Children of Israel? He said: Yes, I have come to you so that you may teach me from what you have been taught of right guidance. He said: Indeed you will never be able to have patience with me. O Mūsā, I have knowledge from Allah's knowledge that Allah taught me and you do not know, and you have knowledge from Allah's knowledge that Allah taught you and I do not know. Mūsā said: You will find me, if Allah wills, patient, and I will not disobey you in any matter. Al-Khiḍr said to him: If you follow me, do not ask me about anything until I make mention of it to you. So they went on walking along the seashore. A ship passed by, and they asked them to carry them. They recognized al-Khiḍr and carried them without fare. When they boarded the ship, suddenly al-Khiḍr had pulled out a plank of the ship's planks with an adze. Mūsā said to him: A people who carried us without fare, you set upon their ship and made a hole in it to drown its people? You have done a grievous thing. He said: Did I not say that you would never be able to have patience with me? He said: Do not take me to task for what I forgot, and do not burden me with hardship in my affair. He said: And the Messenger of Allah ﷺ said: The first was forgetfulness on Mūsā's part. He said: A sparrow came and perched on the side of the ship and pecked at the sea with a peck. Al-Khiḍr said to him: My knowledge and your knowledge in Allah's knowledge are only like what this sparrow has diminished from this sea. Then they got out of the ship. While they were walking on the shore, al-Khiḍr saw a boy playing with the boys, and al-Khiḍr took his head with his hand and pulled it off with his hand and killed him. Mūsā said to him: Have you killed a pure soul without a soul? You have done a terrible thing. He said: Did I not tell you that you would never be able to have patience with me? He said: This is more severe than the first. He said: If I ask you about anything after this, then do not keep me as a companion; you have reached an excuse from me. So they went on until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. They found in it a wall that wanted to collapse. He said: Leaning. Al-Khiḍr said with his hand and set it straight. Mūsā said: A people we came to and they did not feed us or offer us hospitality. If you wished, you could have taken a wage for it. He said: This is the parting between me and you. I will inform you of the interpretation of that over which you could not have patience. The Messenger of Allah ﷺ said: We wish that Mūsā had been patient, so that Allah would relate to us more of their story. Saʿīd b. Jubayr said: Ibn ʿAbbās used to recite: (And before them was a king who seized every sound ship by force). And he used to recite: (As for the boy, he was a disbeliever, and his parents were believers) with his chain similarly. In it: So Mūsā went out, and with him was his servant Yūshaʿ b. Nūn, and with them was the fish, until they reached the rock and stopped at it. He said: Mūsā laid his head and slept. Sufyān said: In the ḥadīth of other than ʿAmr, he said: At the base of the rock there was a spring called al-Ḥayāh (life). Nothing touched its water except it came to life. The fish touched the water of that spring. He said: It stirred, slipped out of the basket, and entered the sea. When he awoke, Mūsā said to his servant: Bring us our meal. Thus he said. And he related the ḥadīth: the story of the wall and His saying: As for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure for them, and their father was righteous. Your Lord intended that they should reach maturity and extract their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that over which you could not have patience. Al-Suhaylī said: They were Aṣram and Ṣarīm, the two sons of Kāshiḥ. Beneath it was a treasure for them; it was said: It was gold, as said by ʿIkrimah; and it was said: It was knowledge, as said by Ibn ʿAbbās. The most likely is that it was a tablet of gold on which knowledge was written. And on the authority of Abū Dharr, raised to the Prophet: The treasure that Allah mentioned in His Book is a solid tablet of gold: I wonder at one who is certain of the decree how he toils, and I wonder at one who remembers the Fire then laughs, and I wonder at one who remembers death then is heedless; there is no god but Allah. Similarly narrated from al-Ḥasan al-Baṣrī, ʿUmar the client of Ghufrah, and Jaʿfar al-Ṣādiq, something like this. His saying: And their father was righteous; it was said that he was the seventh father, and it was said the tenth. In any case, it indicates that a righteous man is preserved in his descendants; and Allah is the one sought for help.

196. Tarikh (al-Tabari) 225No grade recorded

     [ اسْمِ الْخَضِرِ] فَأَمَّا اسْمُ الْخَضِرِ، فَقَالَ كَعْبُ الْأَحْبَارِ: هُوَ الْخَضِرُ بْنُ عَامِيلَ. وَقَالَ ابْنُ إِسْحَاقَ: اسْمُهُ أُرْمِيَاءُ بْنُ خِلْقِيَا. وَقَالَ أَبُو جَعْفَرٍ الطَّبَرِيُّ: إِنَّ هَذَا لَيْسَ بِصَحِيحٍ لِأَنَّ أُرْمِيَاءَ كَانَ فِي أَيَّامِ بُخْتَ نَصَّرَ، وَبَيْنَ عَهْدِ مُوسَى وَبُخْتَ نَصَّرَ [زَمَنٌ] طَوِيلٌ. وَقِيلَ: هُوَ الْخَضِرُ بْنُ مِلْكَانَ بْنِ فَالِغِ بْنِ عَابِرِ بْنِ شَالِحَ بْنِ أَرْفَخَشْدَ بْنِ سَامِ بْنِ نُوحٍ. وَقَالَ بَعْضُ أَهْلِ الْكِتَابِ: هُوَ خَضْرُونُ بْنُ عَامِيلَ بْنِ أَلِيفَرْنَ بْنِ الْعِيصِ بْنِ إِسْحَاقَ، وَإِنَّهُ ابْنُ خَالَةِ ذِي الْقَرْنَيْنِ وَوَزِيرُهُ. قَالَ الطَّبَرِيُّ: إِنَّ الْخَضِرَ هُوَ الْوَلَدُ الرَّابِعُ مِنْ أَوْلَادِ آدَمَ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: الْخَضِرُ ابْنُ آدَمَ لِصُلْبِهِ، وَنُسِئَ لَهُ فِي أَجَلِهِ حَتَّى يُكَذِّبَ الدَّجَّالَ. وَهَذَا مُنْقَطِعٌ وَغَرِيبٌ. وَقَالَ أَبُو حَاتِمٍ سَهْلُ بْنُ مُحَمَّدِ بْنِ عُثْمَانَ السِّجِسْتَانِيُّ: سَمِعْتُ مَشْيَخَتَنَا; مِنْهُمْ، أَبُو عُبَيْدَةَ وَغَيْرُهُ، قَالُوا: إِنَّ أَطْوَلَ بَنِي آدَمَ عُمْرًا الْخَضِرُ، وَاسْمَهُ: خَضْرُونُ بْنُ قَابِيلَ بْنِ آدَمَ. قَالَ: وَذَكَرَ ابْنُ إِسْحَاقَ أَنَّ آدَمَ، عَلَيْهِ السَّلَامُ، لَمَّا حَضَرَتْهُ الْوَفَاةُ، أَخْبَرَ بَنِيهِ أَنَّ الطُّوفَانَ سَيَقَعُ بِالنَّاسِ، وَأَوْصَاهُمْ إِذَا كَانَ ذَلِكَ أَنْ يَحْمِلُوا جَسَدَهُ مَعَهُمْ فِي السَّفِينَةِ، وَأَنْ يَدْفِنُوهُ فِي مَكَانٍ عَيَّنَهُ لَهُمْ. فَلَمَّا كَانَ الطُّوفَانُ، حَمَلُوهُ مَعَهُمْ، فَلَمَّا هَبَطُوا إِلَى الْأَرْضِ، أَمَرَ نُوحٌ بَنِيهِ أَنْ يَذْهَبُوا بِبَدَنِهِ فَيَدْفِنُوهُ حَيْثُ أَوْصَى، فَقَالُوا: إِنَّ الْأَرْضَ لَيْسَ بِهَا أَنِيسٌ، وَعَلَيْهَا وَحْشَةٌ، فَحَرَّضَهُمْ، وَحَثَّهُمْ عَلَى ذَلِكَ. وَقَالَ: إِنَّ آدَمَ دَعَا لِمَنْ يَلِي دَفْنَهُ بِطُولِ الْعُمْرِ، فَهَابُوا الْمَسِيرَ إِلَى ذَلِكَ الْمَوْضِعِ فِي ذَلِكَ الْوَقْتِ، فَلَمْ يَزَلْ جَسَدُهُ عِنْدَهُمْ، حَتَّى كَانَ الْخَضِرُ هُوَ الَّذِي تَوَلَّى دَفْنَهُ، وَأَنْجَزَ اللَّهُ مَا وَعَدَهُ، فَهُوَ يَحْيَى إِلَى مَا شَاءَ اللَّهُ لَهُ أَنَّ يَحْيَى. وَقيل اسْمُهُ بَلْيَا بْنُ مَلْكَانَ بْنِ فَالَغَ بْنِ عَابِرِ بْنِ شَالَخَ بْنِ أَرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحٍ وَقَالَ إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ: اسْمُ الْخَضِرِ فِيمَا بَلَغْنَا - وَاللَّهُ أَعْلَمُ - الْمُعَمَّرُ بْنُ مَالِكِ بْنِ عَبْدِ اللَّهِ بْنِ نَصْرِ بْنِ الْأَزْدِ. وَقَالَ بَعْضُهُمْ: كُنْيَتُهُ أَبُو الْعَبَّاسِ. وَالْأَشْبَهُ - وَاللَّهُ أَعْلَمُ - أَنَّ الْخَضِرَ لَقَبٌ غَلَبَ عَلَيْهِ.

     ✧ [The name of al-Khiḍr] As for the name of al-Khiḍr, Kaʿb al-Aḥbār said: He is al-Khiḍr b. ʿĀmīl. Ibn Isḥāq said: His name is Urmiyāʾ b. Khilqiyā. Abū Jaʿfar al-Ṭabarī said: This is not correct, because Urmiyāʾ lived in the days of Bukht Naṣṣar, and between the time of Mūsā and Bukht Naṣṣar there was a long [period]. It was said: He is al-Khiḍr b. Milkān b. Fāligh b. ʿĀbir b. Shāliḥ b. Arfakhshad b. Sām b. Nūḥ. Some of the People of the Book said: He is Khaḍrūn b. ʿĀmīl b. Alīfarn b. al-ʿĪṣ b. Isḥāq, and that he was the maternal cousin of Dhū al-Qarnayn and his minister. Al-Ṭabarī said: Al-Khiḍr is the fourth child among the children of Ādam. From Ibn ʿAbbās, he said: Al-Khiḍr was a son of Ādam from his loins, and his lifespan was extended so that he would give the lie to the Dajjāl. This is munqaṭiʿ and gharīb. Abū Ḥātim Sahl b. Muḥammad b. ʿUthmān al-Sijistānī said: I heard our shaykhs, among them Abū ʿUbayda and others, say: The longest-lived of the children of Ādam was al-Khiḍr, and his name is Khaḍrūn b. Qābīl b. Ādam. He said: Ibn Isḥāq mentioned that when death came to Ādam ﷺ, he told his children that the flood would befall the people, and he instructed them, when that happened, to carry his body with them in the ark, and to bury him in a place he specified for them. When the flood occurred, they carried him with them. When they descended to the earth, Nūḥ ordered his children to take his body and bury it where he had instructed. They said: The land has no inhabitants and is desolate. He urged them and encouraged them to do that. He said: Ādam prayed for whoever would undertake his burial to have a long life. They were afraid to travel to that place at that time, so his body remained with them until al-Khiḍr was the one who undertook his burial, and Allah fulfilled what He had promised him. Thus he lives as long as Allah wills him to live. It was said his name is Balyā b. Malkān b. Fāligh b. ʿĀbir b. Shālakh b. Arfakhshad b. Sām b. Nūḥ. Ismāʿīl b. Abī Uways said: The name of al-Khiḍr, as far as we have been informed – and Allah knows best – is al-Muʿammar b. Mālik b. ʿAbd Allāh b. Naṣr b. al-Azd. Some said: His kunya is Abū al-ʿAbbās. The most likely view – and Allah knows best – is that al-Khiḍr is a nickname that prevailed over him.

197. Tarikh (al-Tabari) 226No grade recorded

     [لِمَ سُمِّيَ الْخَضِرَ] وَقَدِ اخْتَلَفَ الْعُلَمَاءُ لَمْ سُمِّيَ الْخَضِرَ عَلَى قَوْلَيْنِ: أَحَدُهُمَا: أَنَّهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ فَاخْضَرَّتْ، وَالْفَرْوَةُ الْأَرْضُ الْيَابِسَةُ. وعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: "إِنَّمَا سُمِّيَ الْخَضِرُ خَضِرًا لِأَنَّهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ فَإِذَا هِيَ تَهْتَزُّ تَحْتَهُ خَضْرَاءَ".   وَالثَّانِي: إِنَّهُ كَانَ إِذَا جَلَسَ اخْضَرَّ مَا حَوْلَهُ. قَالَهُ عِكْرِمَةُ. وَقَالَ مُجَاهِدٌ: كَانَ إِذَا صَلَّى اخْضَرَّ مَا حَوْلَهُ. وَاخْتَلَفُوا هَلْ كَانَ نَبِيًّا أَمْ لَا عَلَى قَوْلَيْنِ، ذَكَرَهُمَا ابْنُ الْأَنْبَارِيِّ. وَقَالَ الْخَطَّابِيُّ: إِنَّمَا سُمِّيَ الْخَضِرُ خَضِرًا; لِحُسْنِهِ وَإِشْرَاقِ وَجْهِهِ. قُلْتُ: هَذَا لَا يُنَافِي مَا ثَبَتَ فِي " الصَّحِيحِ "، فَإِنْ كَانَ وَلَا بُدَّ مِنَ التَّعْلِيلِ بِأَحَدِهِمَا، فَمَا ثَبَتَ فِي " الصَّحِيحِ " أَوْلَى وَأَقْوَى، بَلْ لَا يَلْتَفِتُ إِلَى مَا عَدَاهُ. وعَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ قَالَ: إِنَّمَا سُمِّيَ الْخَضِرُ خَضِرًا لِأَنَّهُ صَلَّى عَلَى فَرْوَةٍ بَيْضَاءَ، فَاهْتَزَّتْ خَضْرَاءَ وَهَذَا غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وعَنْ مُجَاهِدٍ، قَالَ إِنَّمَا سُمِّيَ الْخَضِرُ لِأَنَّهُ كَانَ إِذَا صَلَّى اخْضَرَّ مَا حَوْلَهُ. وَتَقَدَّمَ أَنَّ مُوسَى، وَيُوشَعَ، عَلَيْهِمَا السَّلَامُ، لَمَّا رَجَعَا يَقُصَّانِ الْأَثَرَ، وَجَدَاهُ عَلَى طِنْفِسَةٍ خَضْرَاءَ عَلَى كَبِدِ الْبَحْرِ، وَهُوَ مُسَجًّى بِثَوْبٍ، قَدْ جُعِلَ طَرَفَاهُ مِنْ تَحْتِ رَأْسِهِ وَقَدَمَيْهِ، فَسَلَّمَ عَلَيْهِ مُوسَى، عَلَيْهِ السَّلَامُ فَكَشَفَ عَنْ وَجْهِهِ، فَرَدَّ وَقَالَ: أَنَّى بِأَرْضِكِ السَّلَامُ! مَنْ أَنْتَ؟ قَالَ: أَنَا مُوسَى. قَالَ: مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ: نَعَمْ. فَكَانَ مِنْ أَمْرِهِمَا مَا قَصَّهُ اللَّهُ فِي كِتَابِهِ عَنْهُمَا.

     ✧ [Why he was called al-Khiḍr] The scholars have differed over why he was called al-Khiḍr, on two opinions: One of them: that he sat upon a white farwah, and it turned green; and al-farwah is the dry ground. From Abū Hurayrah, from the Prophet ﷺ, who said: “He was only called al-Khiḍr Khiḍran because he sat upon a white farwah, and behold it was quivering beneath him, green.” The second: that when he sat, whatever was around him turned green. This was said by ʿIkrimah. And Mujāhid said: when he prayed, whatever was around him turned green. And they differed over whether he was a prophet or not, on two opinions, both mentioned by Ibn al-Anbārī. And al-Khaṭṭābī said: he was only called al-Khiḍr Khiḍran because of his beauty and the radiance of his face. I say: this does not contradict what is established in the “Ṣaḥīḥ”; and if one must explain it by one of them, then what is established in the “Ṣaḥīḥ” is more deserving and stronger; indeed, no attention is paid to anything other than it. From Ibn ʿAbbās, from the Prophet ﷺ, who said: “He was only called al-Khiḍr Khiḍran because he prayed upon a white farwah, and it quivered, green,” and this is strange from this angle. From Mujāhid, who said: he was only called al-Khiḍr because when he prayed, whatever was around him turned green. And it has already been mentioned that Mūsā and Yūshaʿ (peace be upon them both), when they returned retracing their footsteps, found him upon a green carpet on the shore of the sea, wrapped in a garment, its two ends placed beneath his head and his feet, and Mūsā ﷺ greeted him, and he uncovered his face and replied: “Where is peace in your land? Who are you?” He said: “I am Mūsā.” He said: “Mūsā of the Children of Israel?” He said: “Yes.” Then between the two of them happened what Allah recounted in His Book about them.

198. Tarikh (al-Tabari) 227No grade recorded

     وَقَدْ دَلَّ سِيَاقُ الْقِصَّةِ عَلَى نُبُوَّتِهِ مِنْ وُجُوهٍ  أَحَدُهَا قَوْلُهُ تَعَالَى: فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا [ الْكَهْفِ: 65 ]. الثَّانِي، قَوْلُ مُوسَى لَهُ: هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا [ الْكَهْفِ: 66 - 70 ]. فَلَوْ كَانَ وَلِيًّا وَلَيْسَ بِنَبِيٍّ، لَمْ يُخَاطِبْهُ مُوسَى بِهَذِهِ الْمُخَاطَبَةِ، وَلَمْ يَرُدَّ عَلَى مُوسَى هَذَا الرَّدَّ، بَلْ مُوسَى إِنَّمَا سَأَلَ صُحْبَتَهُ لِيَنَالَ مَا عِنْدَهُ مِنَ الْعِلْمِ، الَّذِي اخْتَصَّهُ اللَّهُ بِهِ دُونَهُ، فَلَوْ كَانَ غَيْرَ نَبِيٍّ لَمْ يَكُنْ مَعْصُومًا، وَلَمْ تَكُنْ لِمُوسَى - وَهُوَ نَبِيٌّ عَظِيمٌ، وَرَسُولٌ كَرِيمٌ، وَاجِبُ الْعِصْمَةِ - كَبِيرُ رَغْبَةٍ، وَلَا عَظِيمُ طَلِبَةٍ فِي عِلْمِ وَلِيٍّ غَيْرِ وَاجِبِ الْعِصْمَةِ، وَلَمَّا عَزَمَ عَلَى الذَّهَابِ إِلَيْهِ، وَالتَّفْتِيشِ عَلَيْهِ، وَلَوْ أَنَّهُ يَمْضِي حُقُبًا مِنَ الزَّمَانِ، قِيلَ: ثَمَانِينَ سَنَةً. ثُمَّ لَمَّا اجْتَمَعَ بِهِ تَوَاضَعَ لَهُ، وَعَظَّمَهُ، وَاتَّبَعَهُ فِي صُورَةِ مُسْتَفِيدٍ مِنْهُ، دَلَّ عَلَى أَنَّهُ نَبِيٌّ مِثْلُهُ يُوحَى إِلَيْهِ كَمَا يُوحَى إِلَيْهِ، وَقَدْ خُصَّ مِنَ الْعُلُومِ اللَّدُنِّيَّةِ، وَالْأَسْرَارِ النَّبَوِيَّةِ، بِمَا لَمْ يُطْلِعِ اللَّهُ عَلَيْهِ مُوسَى، الْكَلِيمَ، نَبِيَّ بَنِي إِسْرَائِيلَ الْكَرِيمَ، وَقَدِ احْتَجَّ بِهَذَا الْمَسْلَكِ بِعَيْنِهِ الرُّمَّانِيُّ، عَلَى نُبُوَّةِ الْخَضِرِ، عَلَيْهِ السَّلَامُ. الثَّالِثُ، أَنَّ الْخَضِرَ أَقْدَمَ عَلَى قَتْلِ ذَلِكَ الْغُلَامِ، وَمَا ذَاكَ إِلَّا لِلْوَحْيِ إِلَيْهِ مِنَ الْمَلِكِ الْعَلَّامِ. وَهَذَا دَلِيلٌ مُسْتَقِلٌّ عَلَى نُبُوَّتِهِ، وَبُرْهَانٌ ظَاهِرٌ عَلَى عِصْمَتِهِ; لِأَنَّ الْوَلِيَّ لَا يَجُوزُ لَهُ الْإِقْدَامُ عَلَى قَتْلِ النُّفُوسِ بِمُجَرَّدِ مَا يُلْقَى فِي خَلَدِهِ، لِأَنَّ خَاطِرَهُ لَيْسَ بِوَاجِبِ الْعِصْمَةِ; إِذْ يَجُوزُ عَلَيْهِ الْخَطَأُ بِالِاتِّفَاقِ. وَلَمَّا أَقْدَمَ الْخَضِرُ عَلَى قَتْلِ ذَلِكَ الْغُلَامِ، الَّذِي لَمْ يَبْلُغِ الْحُلُمَ، عِلْمًا مِنْهُ بِأَنَّهُ إِذَا بَلَغَ يَكْفُرُ، وَيَحْمِلُ أَبَوَيْهِ عَنِ الْكُفْرِ; لِشِدَّةِ مَحَبَّتِهِمَا لَهُ، فَيُتَابِعَانِهِ عَلَيْهِ، فَفِي قَتْلِهِ مَصْلَحَةٌ عَظِيمَةٌ تَرْبُو عَلَى بَقَاءِ مُهْجَتِهِ; صِيَانَةً لِأَبَوَيْهِ عَنِ الْوُقُوعِ فِي الْكُفْرِ وَعُقُوبَتِهِ، دَلَّ ذَلِكَ عَلَى نُبُوَّتِهِ، وَأَنَّهُ مُؤَيَّدٌ مِنَ اللَّهِ بِعِصْمَتِهِ. وَقَدْ رَأَيْتُ الشَّيْخَ أَبَا الْفَرَجِ ابْنَ الْجَوْزِيِّ طَرَقَ هَذَا الْمَسْلَكَ بِعَيْنِهِ فِي الِاحْتِجَاجِ عَلَى نُبُوَّةِ الْخَضِرِ وَصَحَّحَهُ. وَحَكَى الِاحْتِجَاجَ عَلَيْهِ الرُّمَّانِيُّ أَيْضًا. الرَّابِعُ، أَنَّهُ لَمَّا فَسَّرَ الْخَضِرُ تَأْوِيلَ تِلْكَ الْأَفَاعِيلِ لِمُوسَى، وَوَضَّحَ لَهُ عَنْ حَقِيقَةِ أَمْرِهِ، وَجَلَّى، قَالَ بَعْدَ ذَلِكَ كُلِّهِ: رَحْمَةً مِنْ رَبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي يَعْنِي: مَا فَعَلَتْهُ مِنْ تِلْقَاءِ نَفْسِي، بَلْ أُمِرْتُ بِهِ، وَأُوحِيَ إِلَيَّ فِيهِ، فَدَلَّتْ هَذِهِ الْوُجُوهُ عَلَى نُبُوَّتِهِ. وَلَا يُنَافِي ذَلِكَ حُصُولَ وِلَايَتِهِ، بَلْ وَلَا رِسَالَتَهُ، كَمَا قَالَ آخَرُونَ. وَأَمَّا كَوْنُهُ مَلَكًا مِنَ الْمَلَائِكَةِ، فَغَرِيبٌ جِدًّا. وَإِذَا ثَبَتَتْ نُبُوَّتُهُ كَمَا ذَكَرْنَاهُ، لَمْ يَبْقَ لِمَنْ قَالَ بِوِلَايَتِهِ - وَإِنَّ الْوَلِيَّ قَدْ يَطَّلِعُ عَلَى حَقِيقَةِ الْأُمُورِ دُونَ أَرْبَابِ الشَّرْعِ الظَّاهِرِ - مُسْتَنَدٌ يَسْتَنِدُونَ إِلَيْهِ، وَلَا مُعْتَمَدٌ يَعْتَمِدُونَ عَلَيْهِ. وَقِيلَ: كَانَ نَبِيًّا فِي زَمَنِ سَبَاسِبَ بْنِ لَهْرَاسِبَ. قَالَ ابْنُ جَرِيرٍ: وَقَدْ كَانَ بَيْنَ أَفْرِيدُونَ وَبَيْنَ سَبَاسِبَ دُهُورٌ طَوِيلَةٌ، لَا يَجْهَلُهَا أَحَدٌ مِنْ أَهْلِ الْعِلْمِ بِالْأَنْسَابِ. قَالَ ابْنُ جَرِيرٍ، وَالصَّحِيحُ أَنَّهُ كَانَ فِي زَمَنِ أَفْرِيدُونَ، وَاسْتَمَرَّ حَيًّا إِلَى أَنْ أَدْرَكَهُ مُوسَى، عَلَيْهِ السَّلَامُ، وَكَانَتْ نُبُوَّةُ مُوسَى فِي زَمَنِ مَنُوشِهْرَ، الَّذِي هُوَ مِنْ وَلَدِ إِيرَجَ بْنِ أَفْرِيدُونَ، أَحَدِ مُلُوكِ الْفُرْسِ وَكَانَ إِلَيْهِ الْمُلْكُ بَعْدَ جَدِّهِ أَفْرِيدُونَ لِعَهْدِهِ وَقَالَ ابْنُ إِسْحَاقَ: اسْتَخْلَفَ اللَّهُ عَلَى بَنِي إِسْرَائِيلَ رَجُلًا مِنْهُمْ يُقَالُ لَهُ نَاشِيَةُ بْنُ أَمُوصَ، فَبَعَثَ اللَّهُ لَهُمُ الْخَضِرَ مَعَهُ نَبِيًّا

     ✧ The context of the story indicates his prophethood in several ways. One of them is the statement of Allah, Exalted is He: "Then they found one of Our servants upon whom We had bestowed mercy from Us and whom We had taught knowledge from Ourselves" [al-Kahf: 65]. The second is the statement of Mūsā to him: "May I follow you so that you may teach me sound judgment from what you have been taught?" He said, "Indeed, you will never be able to have patience with me, and how can you be patient about what you have not encompassed in knowledge?" He said, "You will find me, if Allah wills, patient, and I will not disobey you in any matter." He said, "Then if you follow me, do not ask me about anything until I myself mention it to you" [al-Kahf: 66–70]. For had he been a saint and not a prophet, Mūsā would not have addressed him with this address, nor would he have replied to Mūsā with this reply. Rather, Mūsā only sought his company to attain what he had of knowledge that Allah had singled him out with, to the exclusion of Mūsā. Had he not been a prophet, he would not have been protected from error, and Mūsā—who was a great prophet and noble messenger, necessarily protected from error—would not have had a great desire or a great request for the knowledge of a saint who was not necessarily protected. When he resolved to go to him and search for him, even if he had to travel for ages—it is said eighty years—and when they met he showed humility to him, honored him, and followed him in the form of one seeking benefit from him, that indicates that he was a prophet like him, to whom revelation came as it came to him. He had been singled out with knowledge from Allah and prophetic secrets that Allah had not disclosed to Mūsā, the one who spoke with Allah, the noble prophet of the Children of Israel. Al-Rummānī used this exact line of argument as proof for the prophethood of al-Khiḍr, ﷺ. The third is that al-Khiḍr proceeded to kill that boy, and that was only because of revelation that came to him from the All-Knowing King. This is an independent proof of his prophethood and a clear demonstration of his protection from error, because a saint is not permitted to proceed to kill souls merely on the basis of what occurs to his mind, since his thought is not necessarily protected from error, because error is possible for him by consensus. When al-Khiḍr proceeded to kill that boy, who had not reached puberty, knowing that if he reached puberty he would disbelieve and would cause his parents to disbelieve because of their intense love for him, and they would follow him in it, in killing him there was a great benefit that outweighed preserving his life: protecting his parents from falling into disbelief and its punishment. That indicates his prophethood and that he was supported by Allah with His protection from error. I have seen Shaykh Abū al-Faraj Ibn al-Jawzī take this exact line of argument as proof for the prophethood of al-Khiḍr and consider it sound. He also reported the argument from al-Rummānī. The fourth is that when al-Khiḍr explained the interpretation of those actions to Mūsā and clarified for him the true nature of his affair and made it clear, he said after all that: "As a mercy from your Lord. I did not do it of my own accord"—meaning: I did not do it on my own initiative; rather I was commanded to do it, and it was revealed to me in it. Thus these aspects indicate his prophethood. That does not negate his sainthood, nor even his messengerhood, as others have said. As for his being an angel from among the angels, that is very far-fetched. Once his prophethood is established as we have mentioned, there remains no support or reliance for those who say he was a saint and that a saint may attain knowledge of the true nature of things without those who follow the outward law. It is said: he was a prophet in the time of Sabāsib b. Lohrāsb. Ibn Jarīr said: Between Afrīdūn and Sabāsib there were long ages that no one among the people of knowledge of genealogies would be ignorant of. Ibn Jarīr said: The correct view is that he lived in the time of Afrīdūn and remained alive until Mūsā, ﷺ, encountered him. The prophethood of Mūsā was in the time of Manūshihr, who was one of the descendants of Īraj b. Afrīdūn, one of the kings of the Persians, and sovereignty came to him after his grandfather Afrīdūn according to his covenant. Ibn Isḥāq said: Allah appointed as successor over the Children of Israel a man from among them called Nāshiyah b. Amūṣā, and Allah sent al-Khiḍr to them as a prophet along with him.

199. Tarikh (al-Tabari) 228No grade recorded

     [فِي اخْتِلَافِ الْعُلَمَاءِ فِي حَيَاةِ الْخَضِرِ وَمَوْتِهِ]   وَقَدْ زَعَمَ قَوْمٌ أَنَّ الْخَضِرَ حَيٌّ إِلَى الْآنَ، وَاحْتَجُّوا بِأَحَادِيثَ لَا تَثْبُتُ، وَحِكَايَاتٍ عَنْ أَقْوَامٍ سَلِيمِي الصُّدُورِ، وَيَقُولُ أَحَدُهُمْ: لَقِيتُ الْخَضِرَ. فَأَمَّا الْأَحَادِيثُ: فَمِنْهَا مَا يُرْوَى عَنْ أَهْلِ الْكِتَابِ: أَنَّ الْخَضِرَ كَانَ مَعَ ذِي الْقَرْنَيْنِ، وَأَنَّهُ سَبَقَ إِلَى الْعَيْنِ الَّتِي قَصَدَهَا ذُو الْقَرْنَيْنِ لَمَّا وَصَفَ لَهُ أَنَّ مَنْ شَرِبَ مِنْهَا خُلِّدَ فِي الدُّنْيَا، فَشَرِبَ مِنْهَا فَأُعْطِيَ الْخُلْدَ لِذَلِكَ. وعَنِ ابْنِ عَبَّاسٍ، قَالَ: لَا أَعْلَمُهُ مَرْفُوعًا إِلَى النَّبِيِّ ﷺ، قَالَ: "يَلْتَقِي الْخَضِرُ وَإِلْيَاسُ فِي كُلِّ عَامٍ فِي الْمَوْسِمِ، فَيَحْلِقُ كُلٌّ مِنْهُمَا عَلَى رَأْسِ صَاحِبِهِ وَيَتَفَرَّقَانِ عَنْ هَؤُلَاءِ الْكَلِمَاتِ: "بِسْمِ اللَّهِ، مَا شَاءَ اللَّهُ، لَا يَسُوقُ الْخَيْرَ إِلَّا اللَّهُ، بِسْمِ اللَّهِ مَا شَاءَ اللَّهُ لَا يَصْرِفُ السُّوءَ إِلَّا اللَّهُ، مَا شَاءَ اللَّهُ مَا كَانَ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ، مَا شَاءَ اللَّهُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ". وَمِنْهَا مَا رُوِيَ عَنِ الْحَسَنِ الْبَصْرِيِّ، أَنَّهُ، قَالَ: وُكِّلَ إِلْيَاسُ بِالْفَيَافِي، وَوُكِّلَ الْخَضِرُ بِالْبُحُورِ، وَقَدْ أُعْطِيَا الْخُلْدَ فِي الدُّنْيَا إِلَى الصَّيْحَةِ الْأُولَى، وَأَنَّهُمَا يَجْتَمِعَانِ فِي كُلِّ مَوْسِمٍ فِي كُلِّ عَامٍ. وعَنْ دَاوُدَ بْنِ يَحْيَى مَوْلَى عَوْنٍ الطَّفَاوِيِّ، عَنْ رَجُلٍ كَانَ مُرَابِطًا فِي بَيْتِ الْمَقْدِسِ وَبِعَسْقَلَانَ، قَالَ: بَيْنَا أَنَا أَسِيرُ فِي وَادِي الْأُرْدُنِّ إِذَا أَنَا بَرَجُلٍ فِي نَاحِيَةِ الْوَادِي قَائِمٍ يُصَلِّي، فَإِذَا سَحَابَةٌ تُظِلُّهُ مِنَ الشَّمْسِ فَوَقَعَ فِي قَلْبِي أَنَّهُ إِلْيَاسُ النَّبِيُّ ﷺ، فَأَتَيْتُهُ فَسَلَّمْتُ عَلَيْهِ، فَانْفَتَلَ مِنْ صِلَاتِهِ فَرَدَّ عَلَيَّ السَّلَامَ، فَقُلْتُ: مَنْ أَنْتَ رَحِمَكَ اللَّهُ؟ فَلَمْ يَرُدَّ عَلَيَّ شَيْئًا، فَأَعَدْتُ الْقَوْلَ مَرَّتَيْنِ، فَقَالَ: أَنَا إِلْيَاسُ النَّبِيُّ، فَأَخَذَتْنِي رِعْدَةٌ شَدِيدَةٌ خَشِيتُ عَلَى عَقْلِي أَنْ يَذْهَبَ، فَقُلْتُ لَهُ: إِنْ رَأَيْتَ رَحِمَكَ اللَّهُ أَنْ تَدْعُوَ لِي أَنْ يَذْهَبَ عَنِّي مَا أَجِدُ حَتَّى أَفْهَمَ حَدِيثَكَ، فَدَعَا لِي بِثَمَانِ دَعَوَاتٍ، فَقَالَ: يَا بَرُّ يَا رَحِيمُ، يَا حَيُّ يَا قَيُّومُ، يَا حَنَّانُ يَا مَنَّانُ،...، فَذَهَبَ عَنِّي مَا كُنْتُ أَجِدُ، فَقُلْتُ: إِلَى مَنْ بُعِثْتَ؟ قَالَ: إِلَى أَهْلِ بَعْلَبَكَّ، قُلْتُ: فَهَلْ يُوحَى إِلَيْكَ الْيَوْمَ، فَقَالَ: مُنْذُ بُعِثَ مُحَمَّدٌ ﷺ خَاتَمُ النَّبِيِّينَ فَلَا. قُلْتُ: فَكَمْ مِنَ الْأَنْبِيَاءِ فِي الْحَيَاةِ؟ قَالَ: أَرْبَعَةٌ أَنَا وَالْخَضِرُ فِي الْأَرْضِ، وَإِدْرِيسُ وَعِيسَى فِي السَّمَاءِ، قُلْتُ: فَهَلْ تَلْتَقِي أَنْتَ وَالْخَضِرُ؟ قَالَ: نَعَمْ فِي كُلِّ عَامٍ بِعَرَفَاتٍ، قُلْتُ: فَمَا حَدِيثُكُمَا؟ قَالَ: يَأْخُذُ مِنْ شَعَرِي وَآخُذُ مِنْ شَعَرِهِ، قُلْتُ: فَكَمِ الْأَبْدَالُ؟ قَالَ: هُمْ سِتُّونَ رَجُلًا، خَمْسُونَ مَا بَيْنَ عَرِيشِ مِصْرَ إِلَى شَاطِئِ الْفُرَاتِ، وَرَجُلَانِ بِالْمِصِّيصَةِ، وَرَجُلَانِ بِأَنْطَاكِيَةَ، وَسَبْعَةٌ فِي سَائِرِ الْأَمْصَارِ، تُسْقَوْنَ بِهِمُ الْغَيْثَ، وَبِهِمْ يُنْصَرُونَ عَلَى عَدُّوِهِمْ، وَبِهِمْ يُقِيمُ اللَّهُ أَمْرَ الدُّنْيَا حَتَّى إِذَا أَرَادَ أَنْ يُهْلِكَ الدُّنْيَا أَمَاتَهُمْ جَمِيعًا. القول بأن الخضر كان في زمن النبي ﷺ وَقَدْ رُوِيَ أَنَّهُ كَانَ فِي زَمَنِ نَبِيِّنَا ﷺ، وَرَوَوْا مِنْ حَدِيثِ عَلِيٍّ عَنِ النَّبِيِّ ﷺ إِثْبَاتَ حَيَاةِ الْخَضِرِ. وَمِنْ حَدِيثِ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَهُ إِلَى الْخَضِرِ، وَقَالَ: ادْعُ لِرَسُولِ اللَّهِ. وَإِنَّ أَبَا بَكْرٍ، وَعُمَرَ، وَعُثْمَانَ، وَعَلِيًّا، وَابْنَ عُمَرَ أَثْبَتُوا وُجُودَهُ، وَأَنَّهُ رَآهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ. وَرَوَاهُ مَسْلَمَةُ، وَرَبَاحُ بْنُ عُبَيْدَةَ كِلَاهُمَا عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. قَالُوا: وَرَآهُ إِبْرَاهِيمُ التَّيْمِيُّ، وَإِبْرَاهِيمُ بْنُ أَدْهَمَ، وَأَحْمَدُ بْنُ حَنْبَلٍ. وَكُلُّ هَذِهِ الْأَحَادِيثِ لَا تَثْبُتُ، وَالْحَدِيثُ الَّذِي ذَكَرْنَاهُ عَنِ ابْنِ عَبَّاسٍ فِيهِ الْحَسَنُ بْنُ زَيْدٍ، قَالَ الْعُقَيْلِيُّ: هُوَ مَجْهُولٌ. وَفِي الْحَدِيثِ الثَّانِي السَّلَّامُ بْنُ الطَّوِيلِ، قَالَ يَحْيَى: لَيْسَ بِشَيْءٍ. وَقَالَ الْبُخَارِيُّ وَالرَّازِيُّ، وَالنَّسَائِيُّ، وَالدَّارَقُطْنِيُّ: هُوَ مَتْرُوكُ الْحَدِيثِ. وَقَدْ رَوَى مَسْلَمَةُ بْنُ مِصْقَلَةَ، أَنَّهُ رَأَى إِلْيَاسَ وَجَرَى لَهُ مَعَهُ نَحْوُ مَا سَبَقَ. وَرُبَّمَا ظَهَرَ الشَّيْطَانُ لِشَخْصٍ فَكَلَّمَهُ، وَرُبَّمَا قَالَ بَعْضُ الْمُتَّهَمِينَ لِبَعْضٍ أَنَا الْخُضِرُ، وَأَعْجَبُ الْأَشْيَاءِ أَنْ يُصَدَّقَ الْقَائِلُ أَنَا الْخَضِرُ وَلَيْسَ لَنَا فِيهِ عَلَامَةٌ نَعْرِفُهُ بِهَا، وَقَدْ جَمَعْتُ كِتَابًا سَمَّيْتُهُ «عُجَالَةَ الْمُنْتَظِرِ بِشَرْحِ حَالِ الْخَضِرِ» وَذَكَرْتُ فِيهِ هَذِهِ الْأَحَادِيثَ وَالْحِكَايَاتِ وَنَظَائِرَهَا، وَبَيَّنْتُ خَطَأَهَا، فَلَمْ أَرَ الْإِطَالَةَ بِذَلِكَ هَاهُنَا. قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي -وَنَقَلْتُهُ مِنْ خَطِّهِ- عَنْ تَعْمِيرِ الْخَضِرِ وَهَلْ هُوَ بَاقٍ فِي الدُّنْيَا أَمْ لَا: فَإِذَا أَكْثَرُ الْمُغَفَّلِينَ مَغْرُورُونَ بِأَنَّهُ بَاقٍ مِنْ أَجْلِ مَا قَدْ رُوِيَ، وَسَاقَ بَعْضَ مَا قَدْ ذَكَرْنَا، ثُمَّ قَالَ: أَمَّا حَدِيثُ أَنَسٍ فَوَاهٍ بِالْوَضَّاعِ، وَأَمَّا خَبَرُ ابْنِ عَبَّاسٍ فَضَعِيفٌ بِالْحَسَنِ بْنِ رَزِينٍ، وَأَمَّا قَوْلُ الْحُسَيْنِ فَمَأْخُوذٌ عَنْ غَيْرِ أَهْلِ مِلَّتِنَا مَرْبُوطٌ بِقَوْلِ بَعْضِهِمْ: إِنَّ الْخَضِرَ شَرِبَ مِنَ الْعَيْنِ الَّتِي قَصَدَهَا ذُو الْقَرْنَيْنِ، مَوْصُولٌ بِمَا قِيلَ: إِنَّهُ الرَّجُلُ الَّذِي يَقْتُلُهُ الدَّجَّالُ، وَالْمُسْنَدُ مِنْ ذَلِكَ إِلَى أَهْلِ الذِّمَّةِ فَسَاقِطٌ لِعَدَمِ ثِقَتِهِمْ. وَخَبَرُ مَسْلَمَةَ فَكَلَا شَيْءٍ، وَخَبَرُ رِيَاحٍ كَالرِّيَاحِ، ثُمَّ مَدَّ اللَّهُ عَلَى السَّرِيِّ وَضَمْرَةَ عَفَى اللَّهُ عَنْهُمَا. وَأَيْنَ كَانَ الْخَضِرُ عَنْ تَبْشِيرِ أَبِي بَكْرٍ وَعُمَرَ ؓ بِالْخِلَافَةِ. وَهَذِهِ الْأَخْبَارُ وَاهِيَةُ الصُّدُورِ وَالْأَعْجَازِ، لَا تَخْلُو فِي حَالِهَا مِنْ أَحَدِ أَمْرَيْنِ: إِمَّا أَنْ تَكُونَ أُدْخِلَتْ مِنْ حَدِيثِ بَعْضِ الرُّوَاةِ الْمُتَأَخِّرِينَ اسْتِغْفَالًا، وَإِمَّا أَنْ يَكُونَ الْقَوْمُ عَرَفُوا حَالَهَا فَرَوَوْهَا عَلَى وَجْهِ التَّعَجُّبِ، فَنُسِبَتْ إِلَيْهِمْ عَلَى سَبِيلِ التَّحْقِيقِ. الخلد لا يكون لبشر قَالَ: وَالتَّخْلِيدُ لَا يَكُونُ لِبَشَرٍ لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ لِنَبِيِّهِ مُحَمَّدٍ ﷺ: وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ [21: 34]. وَأَهْلُ الْحَدِيثِ يَتَّفِقُونَ عَلَى أَنَّ حَدِيثَ أَنَسٍ مُنْكَرُ الْإِسْنَادِ، سَقِيمُ الْمَتْنِ، بَيِّنٌ فِيهِ أَثَرُ الصَّنْعَةِ، وَأَنَّ الْخَضِرَ لَمْ يُرَاسِلْ نَبِيَّنَا وَلَمْ يَلْقَهُ وَلَمْ يَكُنْ مِمَّنْ عُرِضَ عَلَيْهِ لَيْلَةَ الْإِسْرَاءِ، وَلَمْ يُدْرِكْهُ ذِكْرٌ فِي عَهْدِهِ بِالْبَقَاءِ، وَلَوْ أَنَّهُ كَانَ فِي عَدَدِ الْأَحْيَاءِ حِينَئِذٍ لَمَا وَسِعَهُ التَّخَلُّفُ عَنْ لِقَاءِ رَسُولِ اللَّهِ ﷺ وَالْهِجْرَةُ إِلَيْهِ. قَالَ: وَمَا أَعْجَبَ إِغْرَاءَ أَهْلِ الضَّعْفِ بِذِكْرِ الْخَضِرِ وَإِلْيَاسَ! وَالْمَعْنِيُّ مِنْهُمْ بِذَلِكَ الْمُنْتَسِبُونَ إِلَى رُؤْيَةِ الْأَبْدَالِ وَمُشَاهَدَةِ الْآيَاتِ. قَالَ: وَقَدْ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا أَنَّ إِبْرَاهِيمَ الْحَرْبِيَّ ابْنَ إِسْحَاقَ سُئِلَ عَنْ تَعْمِيرِ الْخَضِرِ فَأَنْكَرَ ذَلِكَ، وَقَالَ: هُوَ مُتَقَادِمُ الْمَوْتِ. قَالَ: وَرُوجِعَ غَيْرُهُ فِي تَعْمِيرِهِ، وَأَنَّ طَائِفَةً مِنْ أَهْلِ زَمَانِنَا يَرَوْنَهُ وَيَرْوُونَ عَنْهُ، فَقَالَ: مَنْ أَحَالَ عَلَى غَائِبٍ حَيٍّ أَوْ مَفْقُودٍ مَيِّتٍ لَمْ يَنْتَصِفْ مِنْهُ، وَمَا أَلْقَى ذِكْرَ هَذَا بَيْنَ النَّاسِ إِلَّا الشَّيْطَانُ. قَالَ: فَإِنْ قِيلَ: هَذَا هَامَةُ بْنُ الْهَيْمِ وَزُرَيْبُ بْنُ بَرْثَمَلَا مُعَمَّرَانِ، قِيلَ: وَمَنْ صَحَّحَ لَهُمَا وِجَادَةً حَتَّى يَكُونَ لَهُمَا تَعْمِيرٌ؟! وَلَوْ أَنَّهُمَا مَعْرُوفَانِ لَكَانَ سَبِيلُهُمَا فِي التَّخْلِيدِ سَبِيلَ سَائِرِ الْبَشَرِ، بَلْ هَذَانِ حَدِيثَانِ دُسَّا إِلَى مُغَفَّلِينَ فَرَوَوْهُمَا بِلَا تَفَقُّدٍ وَلَا تَمْيِيزٍ. فَإِنْ قِيلَ: هَذَا هَارُوتُ وَمَارُوتُ وَإِبْلِيسُ بَاقُونَ إِلَى يَوْمِ الْقِيَامَةِ. قِيلَ: لَيْسَ هَؤُلَاءِ بَشَرًا، وَلَوْ كَانُوا بَشَرًا لَمَا نَصَّ الْقُرْآنُ عَلَى تَخْلِيدِهِمْ، وَلَمَا أَنْكَرَ ذَلِكَ مُؤْمِنٌ. وَتَخْلِيدُ إِبْلِيسَ ثَابِتٌ بِقَوْلِهِ: فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ [15: 37 - 38]. وَتَخْلِيدُ الْمَلَكَيْنِ بِقَوْلِهِ: وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ [2: 102] وَهَذَا لَا يَكُونُ إِلَّا عَلَى مُسْتَقْبَلِ الْأَيَّامِ. قَالَ: وَجَاءَ فِي التَّفْسِيرِ أَنَّهُمَا مَصْلُوبَانِ مُنَكَّسَانِ فِي بِئْرٍ بِبَابِلَ؛ لِأَنَّهُمَا اخْتَارَا عَذَابَ الدُّنْيَا عَلَى عَذَابِ الْآخِرَةِ فَأُعْطِيَا مَا سَأَلَا. فَأَمَّا بَقَاءُ الدَّجَّالِ الْأَعْوَرِ  فَلَيْسَ ذَلِكَ بِالطَّوِيلِ؛ لِأَنَّهُ وُلِدَ بِالْمَدِينَةِ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ، ثُمَّ يَحْيَا إِلَى نُزُولِ الْمَسِيحِ عِيسَى فَيَقْتُلُهُ. قَالَ: فَقَدْ صَحَّ لِمَا بَيَّنَّا أَنَّ الْخَضِرَ عَبْدٌ مِنْ عِبَادِ اللَّهِ نُصِبَ لِمُوسَى لِأَمْرٍ أَرَادَهُ اللَّهُ، وَقَدْ مَضَى لِسَبِيلِهِ، فَلْيُعْرَفْ ذَلِكَ، وَإِنْ سُمِعَ مِنْ جَاهِلٍ خِلَافُ ذَلِكَ فَلَا يُمَارَيَنَّ؛ لِأَنَّ الْمِرَاءَ فِي ذَلِكَ نَقْصٌ، زَادَنَا اللَّهُ وَإِيَّاكُمْ فَهْمًا. هَذَا آخِرُ كَلَامِ أَبِي الْحُسَيْنِ الْمُنَادِي، وَمِنْ خَطِّهِ نَقَلْتُهُ. وَقَدْ رَوَى أَبُو بَكْرٍ النَّقَّاشُ: أَنَّ مُحَمَّدَ بْنَ إِسْمَاعِيلَ الْبُخَارِيَّ سُئِلَ عَنِ الْخَضِرِ وَإِلْيَاسَ هَلْ هُمَا فِي الْأَحْيَاءِ؟ فَقَالَ: كَيْفَ يَكُونُ ذَلِكَ وَقَدْ قَالَ النَّبِيُّ ﷺ: "لَا يَبْقَى عَلَى رَأْسِ مِائَةِ سَنَةٍ مِمَّنْ هُوَ الْيَوْمَ عَلَى ظَهْرِ الْأَرْضِ أَحَدٌ".  وَقَدْ قَالَ اللَّهُ تَعَالَى: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ ءَأَقْرَرْتُمْ [ آلِ عِمْرَانَ: 81 ]. فَأَخَذَ اللَّهُ مِيثَاقَ كُلِّ نَبِيٍّ عَلَى أَنْ يُؤْمِنَ بِمَنْ يَجِيءُ بَعْدَهُ مِنَ الْأَنْبِيَاءِ، وَيَنْصُرُهُ، فَلَوْ كَانَ الْخَضِرُ حَيًّا فِي زَمَانِهِ، لَمَا وَسِعَهُ إِلَّا اتِّبَاعُهُ، وَالِاجْتِمَاعُ بِهِ، وَالْقِيَامُ بِنَصْرِهِ، وَلَكَانَ مِنْ جُمْلَةِ مَنْ تَحْتَ لِوَائِهِ يَوْمَ بَدْرٍ، كَمَا كَانَ تَحْتَهَا جِبْرِيلُ وَسَادَاتٌ مِنَ الْمَلَائِكَة وَقُصَارَى الْخَضِرِ، عَلَيْهِ السَّلَامُ، أَنْ يَكُونَ نَبِيًّا، وَهُوَ الْحَقُّ، أَوْ رَسُولًا، كَمَا قِيلَ، أَوْ مَلَكًا فِيمَا ذُكِرَ، وَأَيًّا مَا كَانَ، فَجِبْرِيلُ رَئِيسُ الْمَلَائِكَةِ، وَمُوسَى أَشْرَفُ مِنَ الْخَضِرِ، وَلَوْ كَانَ حَيًّا لَوَجَبَ عَلَيْهِ الْإِيمَانُ بِمُحَمَّدٍ وَنُصْرَتُهُ، فَكَيْفَ إِنْ كَانَ الْخَضِرُ وَلِيًّا، كَمَا يَقُولُهُ طَوَائِفُ كَثِيرُونَ، فَأَوْلَى أَنْ يَدْخُلَ فِي عُمُومِ الْبَعْثَةِ، وَأَحْرَى. وَلَمْ يُنْقَلْ فِي حَدِيثٍ حَسَنٍ، بَلْ وَلَا ضَعِيفٍ يُعْتَمَدُ، أَنَّهُ جَاءَ يَوْمًا وَاحِدًا إِلَى رَسُولِ اللَّهِ ﷺ، وَلَا اجْتَمَعَ بِهِ، وَمَا ذُكِرَ مِنْ حَدِيثِ التَّعْزِيَةِ فِيهِ، وَإِنْ كَانَ الْحَاكِمُ قَدْ رَوَاهُ، فَإِسْنَادُهُ ضَعِيفٌ. وَاللَّهُ أَعْلَمُ.

     ✧ [On the scholars' disagreement regarding the life and death of al-Khiḍr] A group has claimed that al-Khiḍr is alive until now, and they have cited as evidence ḥadīths that are not established and accounts from people of sound hearts. One of them says: I met al-Khiḍr. As for the ḥadīths: Among them is what is related from the People of the Book: that al-Khiḍr was with Dhu al-Qarnayn, and that he preceded to the spring which Dhu al-Qarnayn sought when it was described to him that whoever drank from it would be immortalized in this world; so he drank from it and was granted immortality for that reason. From Ibn ʿAbbās, who said: I do not know it except as marfūʿ to the Prophet ﷺ, he said: "Al-Khiḍr and Ilyās meet every year in the season of pilgrimage, and each of them shaves the other's head, and they part with these words: 'In the name of Allah; whatever Allah wills; no one brings good except Allah; in the name of Allah, whatever Allah wills; no one wards off evil except Allah; whatever Allah wills; whatever blessing there is, it is from Allah; whatever Allah wills; there is no might and no power except with Allah.'" Among them is what is related from al-Ḥasan al-Baṣrī, that he said: Ilyās was entrusted with the deserts, and al-Khiḍr was entrusted with the seas, and they were both granted immortality in this world until the first blast, and they meet every season in each year. From Dāwūd b. Yaḥyā, the mawlā of ʿAwn al-Ṭafāwī, from a man who was stationed as a frontier guard in Jerusalem and in ʿAsqalān, who said: While I was walking in the valley of the Jordan, suddenly there was a man standing in prayer in a corner of the valley, and a cloud shaded him from the sun. It occurred to my heart that he was the prophet Ilyās ﷺ. I went to him, greeted him, and he turned from his prayer and returned the greeting. I said: "Who are you, may Allah have mercy on you?" He did not reply to me at all. I repeated the question twice, and he said: "I am the prophet Ilyās." A severe trembling seized me, and I feared for my mind lest it depart. I said to him: "If you see fit, may Allah have mercy on you, to pray for me that what I feel may depart so that I can understand your speech." He prayed for me with eight supplications, saying: "O Righteous One, O Merciful, O Living, O Sustainer, O Compassionate, O Bestower,..." Then what I felt departed from me. I said: "To whom were you sent?" He said: "To the people of Baʿlabakk." I said: "Is revelation sent to you today?" He said: "Since Muḥammad ﷺ, the Seal of the Prophets, was sent, no." I said: "How many prophets are alive?" He said: "Four: I and al-Khiḍr on the earth, and Idrīs and ʿĪsā in heaven." I said: "Do you and al-Khiḍr meet?" He said: "Yes, every year at ʿArafāt." I said: "What is your conversation?" He said: "He takes from my hair and I take from his hair." I said: "How many are the abdāl?" He said: "They are sixty men: fifty between the trellis of Egypt and the bank of the Euphrates, two in al-Maṣṣīṣa, two in Antioch, and seven in the rest of the cities. Through them you are given rain, through them you are aided against your enemy, and through them Allah maintains the affairs of this world, until when He wills to destroy the world, He causes them all to die." The statement that al-Khiḍr was in the time of the Prophet ﷺ It has been related that he was in the time of our Prophet ﷺ, and they related from the ḥadīth of ʿAlī from the Prophet ﷺ the affirmation of al-Khiḍr's life. And from the ḥadīth of Anas, that the Messenger of Allah ﷺ sent him to al-Khiḍr, and said: "Pray for the Messenger of Allah." And that Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and Ibn ʿUmar affirmed his existence, and that ʿUmar b. ʿAbd al-ʿAzīz saw him. Maslama and Rabāḥ b. ʿUbayda both related it from ʿUmar b. ʿAbd al-ʿAzīz. They said: And Ibrāhīm al-Taymī, Ibrāhīm b. Adham, and Aḥmad b. Ḥanbal saw him. All of these ḥadīths are not established. The ḥadīth we mentioned from Ibn ʿAbbās contains al-Ḥasan b. Zayd; al-ʿUqaylī said: He is unknown. In the second ḥadīth is al-Sallām b. al-Ṭawīl; Yaḥyā said: He is worthless. Al-Bukhārī, al-Rāzī, al-Nasāʾī, and al-Dāraquṭnī said: He is rejected in ḥadīth. Maslama b. Miṣqala related that he saw Ilyās and had an experience with him similar to what preceded. Perhaps Satan appeared to a person and spoke to him, and perhaps one of those accused said to another: "I am al-Khadir." The most amazing thing is that the speaker who says "I am al-Khiḍr" is believed although we have no sign by which to recognize him. I have compiled a book which I titled "ʿUjālat al-Muntaẓir bi-Sharḥ Ḥāl al-Khiḍr" and mentioned in it these ḥadīths and accounts and their likes, and clarified their errors; I did not see fit to prolong it here. Abū al-Ḥusayn b. al-Munādī said—and I copied from his handwriting—concerning the longevity of al-Khiḍr and whether he is still in this world or not: Most of the heedless are deceived that he remains because of what has been related. He cited some of what we have mentioned, then said: As for the ḥadīth of Anas, it is feeble due to the fabricator; as for the report of Ibn ʿAbbās, it is weak due to al-Ḥasan b. Razīn; as for the statement of al-Ḥusayn, it is taken from non-members of our religion, tied to the saying of some of them that al-Khiḍr drank from the spring which Dhu al-Qarnayn sought, connected to what is said that he is the man whom the Dajjāl will kill. The report traced to the dhimmīs is dropped because of their lack of trustworthiness. And the report of Maslama is nothing, and the report of Riyāḥ is like winds, then Allah extended over al-Sarī and Ḍamra, may Allah pardon them both. And where was al-Khiḍr from giving the glad tidings of the caliphate to Abū Bakr and ʿUmar ؓ? These reports are feeble in their beginnings and endings, and in their state they are not free from one of two matters: either they were inserted into the ḥadīth of some later transmitters as delusion, or the people knew their condition and related them by way of amazement, then they were attributed to them by way of certainty. Immortality cannot be for a human being He said: Immortality cannot be for a human being because of the saying of Allah, Mighty and Majestic, to His Prophet Muḥammad ﷺ: "We did not grant immortality to any human before you; so if you die, will they live forever?" [21:34]. The scholars of ḥadīth agree unanimously that the ḥadīth of Anas is rejected in its chain and defective in its text; the trace of fabrication is evident in it, and that al-Khiḍr did not correspond with our Prophet, did not meet him, and was not among those presented to him on the Night Journey. No mention reached him of his survival during his time. Had he been among the living then, it would not have been possible for him to refrain from meeting the Messenger of Allah ﷺ and emigrating to him. He said: How astonishing is the temptation of the weak with mention of al-Khiḍr and Ilyās! Those meant by that are those who claim to see the abdāl and witness miracles. He said: Some of our companions informed me that Ibrāhīm al-Ḥarbī b. Isḥāq was asked about the longevity of al-Khiḍr, and he denied that, saying: He died long ago. He said: Another was consulted about his longevity, and that a group of the people of our time see him and relate from him. He said: Whoever refers to an absent living or missing dead person has not been dealt fairly with him. Nothing but Satan has cast the mention of this among people. He said: If it is said: Hāma b. al-Haym and Zurayb b. Barthamalā are two long-lived ones, it is said: And who has verified for them a finding such that they have longevity?! Even if they were known, their way regarding immortality would be the way of the rest of humans. Rather, these are two ḥadīths inserted to heedless people, so they related them without investigation or discrimination. If it is said: Hārūt and Mārūt and Iblīs remain until the Day of Resurrection. It is said: Those are not humans. Had they been humans, the Qurʾān would not have stated their immortality, and no believer would have denied it. The immortality of Iblīs is established by His saying: "You are of those granted respite until the Day of the appointed time" [15:37-38]. The immortality of the two angels is established by His saying: "They do not teach anyone until they say: We are only a trial" [2:102]. This can only refer to future days. He said: It has come in exegesis that they are crucified upside down in a well in Babylon because they chose the punishment of this world over the punishment of the Hereafter, so they were given what they asked. As for the survival of the one-eyed Dajjāl, it is not long, because he was born in Madinah during the time of the Messenger of Allah ﷺ, then he lives until the descent of the Messiah ʿĪsā, who will kill him. He said: It is thus established by what we have explained that al-Khiḍr is a servant of Allah's servants who was set before Mūsā for a matter Allah willed. He has passed on his way. Let that be known. If something contrary to that is heard from an ignorant person, do not dispute, for disputation in this matter is a deficiency. May Allah increase us and you in understanding. This is the end of the words of Abū al-Ḥusayn al-Munādī, and I copied it from his handwriting. Abū Bakr al-Naqqāsh related that Muḥammad b. Ismāʿīl al-Bukhārī was asked about al-Khiḍr and Ilyās: are they among the living? He said: How could that be when the Prophet ﷺ said: "No one who is on the face of the earth today will remain after a hundred years." And Allah, Exalted is He, said: "And when Allah took the covenant of the prophets: Whatever I have given you of Book and wisdom, then a messenger comes to you confirming what is with you, you must believe in him and help him. He said: Do you affirm..." [Āl ʿImrān: 81]. So Allah took the covenant of every prophet to believe in whoever comes after him of the prophets and to help him. Had al-Khiḍr been alive in his time, it would not have been possible for him except to follow him, meet with him, and support him. He would have been among those under his banner on the day of Badr, as Jibrīl and masters among the angels were under it. And the utmost of al-Khiḍr, ﷺ, is that he was a prophet—which is the truth—or a messenger, as was said, or an angel, as was mentioned. Whatever the case, Jibrīl is the chief of the angels, and Mūsā is nobler than al-Khiḍr. Had he been alive, faith in Muḥammad and support for him would have been obligatory upon him. How much more if al-Khiḍr was a saint, as many groups say, then it is more fitting and more proper that he enter into the general sending. It has not been transmitted in a sound ḥadīth, nor even in a weak one that can be relied upon, that he came one single day to the Messenger of Allah ﷺ or met with him. What is mentioned of the ḥadīth of condolence in this regard, even if al-Ḥākim related it, its chain is weak. And Allah knows best.

200. Tarikh (al-Tabari) 229No grade recorded

     وَهَذِهِ وَصِيَّتُهُ لِمُوسَى حِينَ قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا [ الْكَهْفِ: 78 ]. رُوِيَ فِي ذَلِكَ آثَارٌ مُنْقَطِعَةٌ كَثِيرَةٌ. قَالَ الْبَيْهَقِيُّ بسنده عن أَبُو عَبْدِ اللَّهِ الْمَلْطِيُّ، قَالَ: لَمَّا أَرَادَ مُوسَى أَنْ يُفَارِقَ الْخَضِرَ، قَالَ لَهُ مُوسَى: أَوْصِنِي. قَالَ: كُنْ نَفَّاعًا وَلَا تَكُنْ ضَرَّارًا، كُنْ بَشَّاشًا وَلَا تَكُنْ غَضْبَانَ، ارْجِعْ عَنِ اللَّجَاجَةِ، وَلَا تَمْشِ فِي غَيْرِ حَاجَةٍ. وَفِي رِوَايَةٍ مِنْ طَرِيقٍ أُخْرَى زِيَادَةُ: وَلَا تَضْحَكْ إِلَّا مِنْ عَجَبٍ. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ قَالَ الْخَضِرُ: يَا مُوسَى، إِنَّ النَّاسَ مُعَذَّبُونَ فِي الدُّنْيَا عَلَى قَدْرِ هُمُومِهِمْ بِهَا. وَقَالَ بِشْرُ بْنُ الْحَارِثِ الْحَافِي: قَالَ مُوسَى لِلْخَضِرِ: أَوْصِنِي. فَقَالَ: يَسَّرَ اللَّهُ عَلَيْكَ طَاعَتَهُ. وَقَدْ وَرَدَ فِي ذَلِكَ حَدِيثٌ مَرْفُوعٌ، رَوَاهُ ابْنُ عَسَاكِرَ، بسنده عن أَبُو سَعِيدٍ الْخُدْرِيُّ: قَالَ عُمَرُ بْنُ الْخَطَّابِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: قَالَ أَخِي مُوسَى: يَا رَبِّ. ذَكَرَ كَلِمَةً، فَأَتَاهُ الْخَضِرُ، وَهُوَ فَتًى طَيِّبُ الرِّيحِ، حَسَنُ بَيَاضِ الثِّيَابِ، مُشَمِّرُهَا، فَقَالَ: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ يَا مُوسَى بْنَ عِمْرَانَ، إِنَّ رَبَّكَ يَقْرَأُ عَلَيْكَ السَّلَامَ. قَالَ مُوسَى: هُوَ السَّلَامُ، وَإِلَيْهِ السَّلَامُ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، الَّذِي لَا أُحْصِي نِعَمَهُ، وَلَا أَقْدِرُ عَلَى أَدَاءِ شُكْرِهِ إِلَّا بِمَعُونَتِهِ، ثُمَّ قَالَ مُوسَى: أُرِيدُ أَنْ تُوصِيَنِي بِوَصِيَّةٍ، يَنْفَعُنِي اللَّهُ بِهَا بَعْدَكَ. فَقَالَ الْخُضَرُ: يَا طَالِبَ الْعِلْمِ إِنَّ الْقَائِلَ أَقَلُّ مَلَالَةً مِنَ الْمُسْتَمِعِ، فَلَا تُمِلَّ جُلَسَاءَكَ إِذَا حَدَّثَتْهُمْ، وَاعْلَمْ أَنَّ قَلْبَكَ وِعَاءٌ فَانْظُرْ مَاذَا تَحْشُو بِهِ وِعَاءَكَ؟ وَاعْزِفْ عَنِ الدُّنْيَا وَأَنْبِذْهَا وَرَاءَكَ، فَإِنَّهَا لَيْسَتْ لَكَ بِدَارٍ، وَلَا لَكَ فِيهَا مَحَلُّ قَرَارٍ. وَإِنَّمَا جُعِلَتْ بُلْغَةً لِلْعِبَادِ، وَالتَّزَوُّدِ مِنْهَا لِيَوْمِ الْمَعَادِ. وَرُضْ نَفْسَكَ عَلَى الصَّبْرِ، تَخْلُصْ مِنَ الْإِثْمِ، يَا مُوسَى تَفَرَّغْ لِلْعِلْمِ إِنْ كُنْتَ تُرِيدُهُ، فَإِنَّمَا الْعِلْمُ لِمَنْ تَفَرَّغَ لَهُ، وَلَا تَكُنْ مِكْثَارًا بِالْمَنْطِقِ مِهْدَارًا; فَإِنَّ كَثْرَةَ الْمَنْطِقِ تَشِينُ الْعُلَمَاءَ، وَتُبْدِي مَسَاوِئَ السُّخَفَاءِ، وَلَكِنْ عَلَيْكَ بِالِاقْتِصَادِ، فَإِنَّ ذَلِكَ مِنَ التَّوْفِيقِ وَالسَّدَادِ، وَأَعْرِضْ عَنِ الْجُهَّالِ وَبَاطِلِهِمْ، وَاحْلُمْ عَنِ السُّفَهَاءِ، فَإِنَّ ذَلِكَ فِعْلُ الْحُكَمَاءِ، وَزَيْنُ الْعُلَمَاءِ، إِذَا شَتَمَكَ الْجَاهِلُ فَاسْكُتْ عَنْهُ حِلْمًا، وَجَانِبْهُ حَزْمًا; فَإِنَّ مَا بَقِيَ مِنْ جَهْلِهِ عَلَيْكَ، وَسَبِّهِ إِيَّاكَ أَكْثَرُ وَأَعْظَمُ. يَا ابْنَ عِمْرَانَ، وَلَا تَرَ أَنَّكَ أُوتِيتَ مِنَ الْعِلْمِ إِلَّا قَلِيلًا; فَإِنَّ الِانْدِلَاثَ وَالتَّعَسُّفَ، مِنَ الِاقْتِحَامِ وَالتَّكَلُّفِ، يَا ابْنَ عِمْرَانَ لَا تَفْتَحَنَّ بَابًا لَا تَدْرِي مَا غَلْقُهُ، وَلَا تُغْلِقَنَّ بَابًا لَا تَدْرِي مَا فَتْحُهُ. يَا ابْنَ عِمْرَانَ مَنْ لَا تَنْتَهِي مِنَ الدُّنْيَا نَهْمَتُهُ، وَلَا تَنْقَضِي مِنْهَا رَغْبَتُهُ، كَيْفَ يَكُونُ عَابِدًا؟! وَمَنْ يُحَقِّرُ حَالَهُ وَيَتَّهِمُ اللَّهَ فِيمَا قَضَى لَهُ، كَيْفَ يَكُونُ زَاهِدًا؟! هَلْ يَكُفُّ عَنِ الشَّهَوَاتِ مَنْ غَلَبَ عَلَيْهِ هَوَاهُ، أَوْ يَنْفَعُهُ طَلَبُ الْعِلْمِ وَالْجَهْلُ قَدْ حَوَاهُ; لِأَنَّ سَعْيَهُ إِلَى آخِرَتِهِ، وَهُوَ مُقْبِلٌ عَلَى دُنْيَاهُ؟! يَا مُوسَى تَعَلَّمْ مَا تَعَلَّمْتَ لِتَعْمَلَ بِهِ، وَلَا تَعَلَّمْهُ لِتُحَدِّثَ بِهِ، فَيَكُونَ عَلَيْكَ بَوَارُهُ وَلِغَيْرِكَ نُورُهُ. يَا مُوسَى بْنَ عِمْرَانَ، اجْعَلِ الزُّهْدَ وَالتَّقْوَى لِبَاسَكَ، وَالْعِلْمَ وَالذِّكْرَ كَلَامَكَ، وَاسْتَكْثِرْ مِنَ الْحَسَنَاتِ، فَإِنَّكَ مُصِيبٌ السَّيِّئَاتِ، وَزَعْزِعْ بِالْخَوْفِ قَلْبَكَ، فَإِنَّ ذَلِكَ يُرْضِي رَبَّكَ، وَاعْمَلْ خَيْرًا فَإِنَّكَ لَا بُدَّ عَامِلٌ سُوءًا. قَدْ وُعِظْتَ إِنْ حَفِظْتَ قَالَ: فَتَوَلَّى الْخَضِرُ، وَبَقِيَ مُوسَى مَحْزُونًا مَكْرُوبًا يَبْكِي. لَا يَصِحُّ هَذَا الْحَدِيثُ، وَأَظُنُّهُ مِنْ صَنْعَةِ زَكَرِيَّا بْنِ يَحْيَى الْوَقَارِ الْمِصْرِيِّ، كَذَّبَهُ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، وَالْعَجَبُ أَنَّ الْحَافِظَ ابْنَ عَسَاكِرَ سَكَتَ عَنْهُ.

     ✧ This is his final counsel to Mūsā when he said: “This is the parting between me and you. I shall inform you of the interpretation of what you were not able to bear patiently” [al-Kahf: 78]. Many disconnected reports have been narrated concerning this. al-Bayhaqī said with his chain of transmission from Abū ʿAbd Allāh al-Malaṭī, who said: When Mūsā wanted to part from al-Khiḍr, Mūsā said to him: “Counsel me.” He said: “Be one who benefits and not one who harms; be cheerful and not angry; turn away from stubbornness; and do not walk without a need.” In another narration through a different route there is an addition: “And do not laugh except from amazement.” And Wahb b. Munabbih said: al-Khiḍr said: “O Mūsā, people are punished in this world according to the measure of their concerns with it.” And Bishr b. al-Ḥārith al-Ḥāfī said: Mūsā said to al-Khiḍr: “Counsel me.” He said: “May Allah make obedience to Him easy for you.” A marfūʿ ḥadīth has been reported concerning this, narrated by Ibn ʿAsākir with his chain of transmission from Abū Saʿīd al-Khudrī: ʿUmar b. al-Khaṭṭāb said: The Messenger of Allah ﷺ said: “My brother Mūsā said: ‘O Lord.’” He mentioned a word, and al-Khiḍr came to him as a young man with a pleasant fragrance, excellent whiteness of garments, with them tucked up. He said: “Peace be upon you and the mercy of Allah, O Mūsā b. ʿImrān. Your Lord conveys peace to you.” Mūsā said: “He is Peace, and to Him belongs peace, and praise be to Allah, Lord of the worlds, whose favors I cannot enumerate, and I am unable to fulfill due gratitude to Him except with His help.” Then Mūsā said: “I want you to counsel me with a counsel by which Allah may benefit me after you.” al-Khiḍr said: “O seeker of knowledge, the speaker complains of weariness less than the listener, so do not weary your companions when you speak to them. Know that your heart is a vessel, so consider what you fill your vessel with. Turn away from this world and cast it behind you, for it is not an abode for you, nor do you have in it a settled place. It was only made as a provision for servants and to take from it for the Day of Return. Train yourself to be patient and you will be free from sin. O Mūsā, devote yourself exclusively to knowledge if you desire it, for knowledge is only for the one who devotes himself exclusively to it. And do not be excessive in speech and a babbler, for much speech disgraces the scholars and exposes the faults of the foolish. But upon you is moderation, for that is part of success and right guidance. Turn away from the ignorant and their falsehood, and be forbearing with the foolish, for that is the practice of the wise and the adornment of the scholars. When an ignorant person reviles you, remain silent with forbearance and avoid him resolutely, for what remains of his ignorance against you and his reviling of you is more and greater. O son of ʿImrān, do not think that you have been given but little knowledge, for slipping and straying come from plunging in and affectation. O son of ʿImrān, do not open a door whose closing you do not know, and do not close a door whose opening you do not know. O son of ʿImrān, the one whose appetite for this world does not cease and whose desire for it does not end—how can he be a worshiper? And the one who belittles his own condition and accuses Allah concerning what He has decreed for him—how can he be an ascetic? Can the one whose passion overcomes him refrain from lusts, or can seeking knowledge benefit him while ignorance has encompassed him? For his striving is toward his Hereafter while he is turning toward his world? O Mūsā, learn what you learn in order to act upon it, and do not learn it to narrate it, lest its ruin be upon you and its light be for others. O Mūsā b. ʿImrān, make asceticism and piety your garment, and knowledge and remembrance your speech, and increase in good deeds, for you will be committing misdeeds. And shake your heart with fear, for that pleases your Lord, and do good, for you will inevitably do evil. You have been admonished if you remember.” He said: Then al-Khiḍr departed and Mūsā remained grieved and distressed, weeping. This ḥadīth is not authentic, and I think it is the fabrication of Zakariyyā b. Yaḥyā al-Waqqār al-Miṣrī. More than one of the imams declared him a liar. It is astonishing that al-Ḥāfiẓ Ibn ʿAsākir remained silent about it.

201. Tarikh (al-Tabari) 230No grade recorded

     وَقَالَ الْحَافِظُ أَبُو نُعَيْمٍ الْأَصْبَهَانِيُّ بسنده عَنْ أَبِي أُمَامَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِأَصْحَابِهِ: أَلَّا أُحَدِّثُكُمْ عَنِ الْخَضِرِ؟ قَالُوا: بَلَى يَا رَسُولَ اللَّهِ. قَالَ: بَيْنَمَا هُوَ ذَاتَ يَوْمٍ يَمْشِي فِي سُوقِ بَنِي إِسْرَائِيلَ، أَبْصَرَهُ رَجُلٌ مَكَاتَبٌ، فَقَالَ: تَصَدَّقْ عَلَيَّ بَارَكَ اللَّهُ فِيكَ. فَقَالَ الْخَضِرُ: آمَنْتُ بِاللَّهِ، مَا شَاءَ اللَّهُ مِنْ أَمْرٍ يَكُونُ، مَا عِنْدِي مِنْ شَيْءٍ أُعْطِيكَهُ. فَقَالَ الْمِسْكِينُ: أَسْأَلُكَ بِوَجْهِ اللَّهِ لَمَا تَصَدَّقْتَ عَلَيَّ، فَإِنِّي نَظَرْتُ السِّيمَاءَ فِي وَجْهِكَ، وَرَجَوْتُ الْبَرَكَةَ عِنْدَكَ. فَقَالَ الْخَضِرُ: آمَنْتُ بِاللَّهِ، مَا عِنْدِي مِنْ شَيْءٍ أُعْطِيكَهُ، إِلَّا أَنْ تَأْخُذَنِي فَتَبِيعَنِي. فَقَالَ الْمِسْكِينُ: وَهَلْ يَسْتَقِيمُ هَذَا؟ قَالَ: نَعَمْ، الْحَقَّ أَقُولُ لَكَ، لَقَدْ سَأَلْتَنِي بِأَمْرٍ عَظِيمٍ، أَمَا إِنِّي لَا أُخَيِّبُكَ بِوَجْهِ رَبِّي بِعْنِي. قَالَ: فَقَدَّمَهُ إِلَى السُّوقِ فَبَاعَهُ بِأَرْبَعِمِائَةِ دِرْهَمٍ، فَمَكَثَ عِنْدَ الْمُشْتَرِي زَمَانًا لَا يَسْتَعْمِلُهُ فِي شَيْءٍ; فَقَالَ لَهُ: إِنَّكَ إِنَّمَا ابْتَعْتَنِي الْتِمَاسَ خَيْرٍ عِنْدِي، فَأَوْصِنِي بِعَمَلٍ. قَالَ: أَكْرَهُ أَنْ أَشُقَّ عَلَيْكَ، إِنَّكَ شَيْخٌ كَبِيرٌ ضَعِيفٌ. قَالَ: لَيْسَ تَشُقُّ عَلَيَّ. قَالَ: فَانْقُلْ هَذِهِ الْحِجَارَةَ. وَكَانَ لَا يَنْقُلُهَا دُونَ سِتَّةِ نَفَرٍ فِي يَوْمٍ، فَخَرَجَ الرَّجُلُ لِبَعْضِ حَاجَتِهِ، ثُمَّ انْصَرَفَ وَقَدْ نَقَلَ الْحِجَارَةَ فِي سَاعَةٍ. فَقَالَ: أَحْسَنْتَ وَأَجْمَلْتَ، وَأَطَقْتَ مَا لَمْ أَرَكَ تُطِيقُهُ. ثُمَّ عُرِضَ لِلرَّجُلِ سَفَرٌ فَقَالَ: إِنِّي أَحْسَبُكَ أَمِينًا فاخْلُفْنِي فِي أَهْلِي خِلَافَةً حَسَنَةً. قَالَ: فَأَوْصِنِي بِعَمَلٍ. قَالَ: إِنِّي أَكْرَهُ أَنْ أَشُقَّ عَلَيْكَ. قَالَ: لَيْسَ تَشُقُّ عَلَيَّ. قَالَ: فَاضْرِبْ مِنَ اللَّبِنِ لِبَيْتِي حَتَّى أَقْدَمَ عَلَيْكَ. فَمَضَى الرَّجُلُ لِسَفَرِهِ فَرَجَعَ وَقَدْ شَيَّدَ بِنَاءَهُ. فَقَالَ: أَسْأَلُكَ بِوَجْهِ اللَّهِ مَا سَبِيلُكَ وَمَا أَمْرُكَ؟ فَقَالَ: سَأَلْتَنِي بِوَجْهِ اللَّهِ، وَالسُّؤَالُ بِوَجْهِ اللَّهِ أَوْقَعَنِي فِي الْعُبُودِيَّةِ، سَأُخْبِرُكَ مَنْ أَنَا، أَنَا الْخَضِرُ الَّذِي سَمِعْتَ بِهِ، سَأَلَنِي مِسْكِينٌ صَدَقَةً، فَلَمْ يَكُنْ عِنْدِي شَيْءٌ أُعْطِيهِ، فَسَأَلَنِي بِوَجْهِ اللَّهِ فَأَمْكَنْتُهُ مِنْ رَقَبَتِي، فَبَاعَنِي، وَأُخْبِرُكَ أَنَّهُ مَنْ سُئِلَ بِوَجْهِ اللَّهِ، فَرَدَّ سَائِلَهُ وَهُوَ يَقْدِرُ، وَقَفَ يَوْمَ الْقِيَامَةِ; جِلْدُهُ لَا لَحْمَ لَهُ وَلَا عَظْمَ يَتَقَعْقَعُ. فَقَالَ الرَّجُلُ: آمَنْتُ بِاللَّهِ، شَقَقْتُ عَلَيْكَ يَا نَبِيَّ اللَّهِ وَلَمْ أَعْلَمْ. فَقَالَ: لَا بَأْسَ أَحْسَنْتَ وَأَبْقَيْتَ. فَقَالَ الرَّجُلُ: بِأَبِي وَأُمِّي يَا نَبِيَّ اللَّهِ، احْكُمْ فِي أَهْلِي وَمَالِي بِمَا أَرَاكَ اللَّهُ، أَوْ أُخَيِّرُكَ فَأُخَلِّي سَبِيلَكَ. فَقَالَ: أُحِبُّ أَنْ تُخَلِّيَ سَبِيلِي فَأَعْبُدُ رَبِّي. فَخَلَّى سَبِيلَهُ، فَقَالَ الْخَضِرُ: الْحَمْدُ لِلَّهِ الَّذِي أَوْقَعَنِي فِي الْعُبُودِيَّةِ ثُمَّ نَجَّانِي مِنْهَا وَهَذَا حَدِيثٌ رَفْعُهُ خَطَأٌ، وَالْأَشْبَهُ أَنْ يَكُونَ مَوْقُوفًا، وَفِي رِجَالِهِ مَنْ لَا يُعْرَفُ. فَاللَّهُ أَعْلَمُ. وَقَدْ رَوَاهُ ابْنُ الْجَوْزِيِّ، فِي كِتَابِهِ " عُجَالَةِ الْمُنْتَظِرِ فِي شَرْحِ حَالِ الْخَضِرِ " مِنْ طَرِيقِ عَبْدِ الْوَهَّابِ بْنِ الضَّحَّاكِ، وَهُوَ مَتْرُوكٌ عَنْ بَقِيَّةَ

     ✧ Al-Ḥāfiẓ Abū Nuʿaym al-Aṣbahānī said with his chain on the authority of Abū Umāmah that the Messenger of Allah ﷺ said to his companions: "Shall I not tell you about al-Khiḍr?" They said: "Yes, O Messenger of Allah." He said: "While he was one day walking in the market of the Children of Israel, a man who was a mukātab (a slave with a contract of manumission) saw him and said: 'Give me charity, may Allah bless you.' Al-Khiḍr said: 'I believe in Allah. Whatever Allah wills of a matter comes to pass. I have nothing to give you.' The poor man said: 'I ask you by the Face of Allah to give me charity, for I have seen the mark of goodness in your face and hoped for blessing from you.' Al-Khiḍr said: 'I believe in Allah. I have nothing to give you, unless you take me and sell me.' The poor man said: 'Is this proper?' He said: 'Yes, I tell you the truth. You have asked me by a great matter. Indeed I will not disappoint you in the Face of my Lord. Sell me.' He said: So he brought him to the market and sold him for four hundred dirhams. He remained with the buyer for a time, and the buyer did not employ him in anything. So he said to him: 'You bought me only seeking good from me, so command me to some work.' He said: 'I dislike to burden you; you are an old, weak man.' He said: 'It will not burden me.' He said: 'Then move these stones.' They were such that no fewer than six men could move them in a day. The man went out for some need of his, then returned and found that he had moved the stones in an hour. He said: 'You have done well and excelled, and you have been able to do what I did not see you able to do.' Then travel was offered to the man, and he said: 'I consider you trustworthy, so be my deputy over my family with a good deputyship.' He said: 'Command me to some work.' He said: 'I dislike to burden you.' He said: 'It will not burden me.' He said: 'Then make bricks for my house until I come back to you.' The man went on his journey and returned to find that he had raised his building high. He said: 'I ask you by the Face of Allah, what is your way and what is your affair?' He said: 'You asked me by the Face of Allah, and asking by the Face of Allah is what cast me into slavery. I will tell you who I am. I am al-Khiḍr of whom you have heard. A poor man asked me for charity, and I had nothing to give him. He asked me by the Face of Allah, so I put my neck in his power, and he sold me. And I tell you that whoever is asked by the Face of Allah and rejects his asker while he is able, will stand on the Day of Resurrection with skin but no flesh and no bone, rattling.' The man said: 'I believe in Allah. I have burdened you, O Prophet of Allah, and I did not know.' He said: 'No harm, you did well and kept me.' The man said: 'By my father and mother, O Prophet of Allah, judge in my family and wealth with what Allah shows you, or I give you the choice and let you go your way.' He said: 'I would like you to let me go my way so that I may worship my Lord.' So he let him go his way. Al-Khiḍr said: 'Praise be to Allah who cast me into slavery and then saved me from it.' This is a ḥadīth whose attribution to the Prophet is a mistake; it is more likely to be mawqūf (attributed to a Companion), and among its narrators are those who are unknown. Allah knows best. Ibn al-Jawzī narrated it in his book ʿUjālat al-Muntaẓir fī Sharḥ Ḥāl al-Khiḍr through the route of ʿAbd al-Wahhāb b. al-Ḍaḥḥāk, who is matrūk (abandoned), from Baqiyyah.

202. Tarikh (al-Tabari) 241No grade recorded

     مُلَخَّصُ قِصَّةِ يُوشَعَ بْنَ نُونٍ عَلَيْهِ السَّلَامُ هُوَ يُوشَعُ بْنُ نُونِ بْنِ أَفْرَايِيمَ بْنِ يُوسُفَ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ عَلَيْهِمُ السَّلَامُ. وَقَدْ ذُكِرَ فِي الْقُرْآنِ غَيْرُ مُصَرَّحٍ بِاسْمِهِ، فِي قِصَّةِ مُوسَى وَالْخَضِرِ عَلَيْهِمُ السَّلَامُ فِي قَوْلِهِ تَعَالَى: وَإِذْ قَالَ مُوسَى لِفَتَاهُ وَقَدِ اتَّفَقَ أَهْلُ الْكِتَابِ عَلَى نُبُوَّتِهِ عَلَيْهِ السَّلَامُ وَقَدْ نُبِّئَ فِي حَيَاةِ مُوسَى عَلَيْهِ السَّلَامُ، وَاخْتَلَفُوا فِي فَتْحِهِ بَيْتَ الْمَقْدِسِ، هَلْ كَانَ فِي حَيَاةِ مُوسَى عَلَيْهِ السَّلَامُ وَأَنَّهُ كَانَ عَلَى مُقَدَّمَةِ جَيْشِهِ أَمْ أَنَّهُ فَتَحَهَا بَعْدَهُ، وَقَدْ حَبَسَ اللَّهُ تَعَالَى الشَّمْسَ أَنْ تَغِيبَ سَاعَةً مِنْ نَهَارٍ حَتَّى فَتَحَ اللَّهُ تَعَالَى عَلَيْهِ. وَقَدْ دَخَلَ الْمَدِينَةَ عَلَيْهِ السَّلَامُ وَاسْتَقَرَّتْ يَدُ بَنِي إِسْرَائِيلَ عَلَى بَيْتِ الْمَقْدِسِ وَمَعَهُ يُوشَعُ يَحْكُمُ بَيْنَهُمْ حَتَّى قُبِضَ عَلَيْهِ السَّلَامُ.

     ✧ Summary of the story of Yūshaʿ b. Nūn ﷺ He is Yūshaʿ b. Nūn b. Afrāyīm b. Yūsuf b. Yaʿqūb b. Isḥāq b. Ibrāhīm al-Khalīl (peace be upon them). He is mentioned in the Qurʾān without his name being stated explicitly, in the story of Mūsā and al-Khaḍir (peace be upon them), in the Exalted's saying: "And [mention] when Moses said to his servant" [al-Kahf 60]. The People of the Book are agreed upon his prophethood ﷺ, and he was made a prophet during the lifetime of Mūsā ﷺ. They differed over his conquest of Jerusalem, whether it was during the lifetime of Mūsā ﷺ, and that he was at the vanguard of his army, or whether he conquered it after him. Allah, the Exalted, withheld the sun from setting for an hour of the day until Allah, the Exalted, granted him victory. He ﷺ entered the city, and the hand of the Children of Israel became established over Jerusalem, and Yūshaʿ was with him judging between them until he ﷺ was taken.

203. Tarikh (al-Tabari) 242No grade recorded

     [ يُوشَعَ بْنِ نُونٍ عَلَيْهِ السَّلَامُ]  هُوَ يُوشَعُ بْنُ نُونِ بْنِ أَفْرَايِيمَ بْنِ يُوسُفَ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ عَلَيْهِمُ السَّلَامُ، وَأَهْلُ الْكِتَابِ يَقُولُونَ: يُوشَعُ بْنُ عَمِّ هُودٍ. وَقَدْ ذَكَرَهُ اللَّهُ تَعَالَى فِي الْقُرْآنِ غَيْرَ مُصَرَّحٍ بِاسْمِهِ فِي قِصَّةِ الْخَضِرِ، كَمَا تَقَدَّمَ فِي قَوْلِهِ: وَإِذْ قَالَ مُوسَى لِفَتَاهُ [ الْكَهْفِ: 60 ]. فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ [ الْكَهْفِ: 62 ]. وَقَدَّمْنَا مَا ثَبَتَ فِي " الصَّحِيحِ "، مِنْ رِوَايَةِ أُبَيِّ بْنِ كَعْبٍ، ؓ، عَنِ النَّبِيِّ ﷺ، مِنْ أَنَّهُ يُوشَعُ بْنُ نُونٍ

     ✧ [Yūshaʿ b. Nūn ﷺ ] He is Yūshaʿ b. Nūn b. Afrāyīm b. Yūsuf b. Yaʿqūb b. Isḥāq b. Ibrāhīm al-Khalīl (peace be upon them), and the People of the Book say: Yūshaʿ b. ʿamm Hūd. Allah the Exalted mentioned him in the Qurʾān without stating his name explicitly in the story of al-Khaḍir, as previously mentioned in His saying: “And when Mūsā said to his boy” [al-Kahf: 60]. “So when they had passed beyond it, he said to his boy” [al-Kahf: 62]. We previously presented what is established in the “Ṣaḥīḥ” from the narration of Ubayy b. Kaʿb ؓ, from the Prophet ﷺ, that he is Yūshaʿ b. Nūn.

204. Tarikh (al-Tabari) 243No grade recorded

     وَهُوَ مُتَّفَقٌ عَلَى نُبُوَّتِهِ عِنْدَ أَهْلِ الْكِتَابِ، فَإِنَّ طَائِفَةً مِنْهُمْ وَهُمُ السَّامِرَةُ لَا يُقِرُّونَ بِنُبُوَّةِ أَحَدٍ بَعْدَ مُوسَى إِلَّا يُوشَعَ بْنَ نُونٍ; لِأَنَّهُ مُصَرَّحٌ بِهِ فِي التَّوْرَاةِ وَيَكْفُرُونَ بِمَا وَرَاءَهُ، وَهُوَ الْحَقُّ مِنْ رَبِّهِمْ، فَعَلَيْهِمْ لِعَائِنُ اللَّهِ الْمُتَتَابِعَةُ إِلَى يَوْمِ الْقِيَامَةِ. وَأَمَّا مَا حَكَاهُ ابْنُ جَرِيرٍ وَغَيْرُهُ مِنَ الْمُفَسِّرِينَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، مِنْ أَنَّ النُّبُوَّةَ حُوِّلَتْ مِنْ مُوسَى إِلَى يُوشَعَ فِي آخِرِ عُمْرِ مُوسَى، فَكَانَ مُوسَى يَلْقَى يُوشَعَ فَيَسْأَلُهُ مَا أَحْدَثَ اللَّهُ إِلَيْهِ مِنَ الْأَوَامِرِ وَالنَّوَاهِي، حَتَّى قَالَ لَهُ: يَا كَلِيمَ اللَّهِ إِنِّي كُنْتُ لَا أَسْأَلُكَ عَمَّا يُوحِي اللَّهُ إِلَيْكَ، حَتَّى تُخْبِرَنِي أَنْتَ ابْتِدَاءً مِنْ تِلْقَاءِ نَفْسِكَ. فَعِنْدَ ذَلِكَ كَرِهَ مُوسَى الْحَيَاةَ، وَأَحَبَّ الْمَوْتَ. فَفِي هَذَا نَظَرٌ; لِأَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، لَمْ يَزَلِ الْأَمْرُ، وَالْوَحْيُ، وَالتَّشْرِيعُ، وَالْكَلَامُ مِنَ اللَّهِ إِلَيْهِ فِي جَمِيعِ أَحْوَالِهِ، حَتَّى تَوَفَّاهُ اللَّهُ، عَزَّ وَجَلَّ، وَلَمْ يَزَلْ مُعَزَّزًا، مُكَرَّمًا، مُدَلَّلًا، وَجِيهًا عِنْدَ اللَّهِ وَقَدْ ذُكِرَ أَنَّ اللَّهَ تَعَالَى جَعَلَ يُوشَعَ نَبِيًّا فِي زَمَنِ مُوسَى، فَلَمَّا تُوُفِّيَ مُوسَى ابْتَعَثَهُ اللَّهُ تَعَالَى، فَأَقَامَ لِبَنِي إِسْرَائِيلَ أَحْكَامَ التَّوْرَاةِ، وَهُوَ الَّذِي قَسَّمَ الشَّامَ بَيْنَ بَنِي إِسْرَائِيلَ وعن إِبْرَاهِيمُ بْنُ عَمْرٍو الصَّنْعَانِيُّ، قَالَ: أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى يُوشَعَ بْنِ نُونٍ: إِنِّي مُهْلِكٌ مِنْ قَوْمِكَ أَرْبَعِينَ أَلْفًا مِنْ خِيَارِهِمْ، وَسِتِّينَ أَلْفًا مِنْ شِرَارِهِمْ. قَالَ: يَا رَبِّ فَمَا بَالُ الْأَخْيَارِ؟ قَالَ: إِنَّهُمْ لَمْ يَغْضَبُوا لِغَضَبِي، وَكَانُوا يُؤَاكِلُونَهُمْ وَيُشَارِبُونَهُمْ.

     ✧ His prophethood is agreed upon by the People of the Book, for a sect among them—the Samaritans—do not acknowledge the prophethood of anyone after Moses except Yūshaʿ b. Nūn, because he is explicitly mentioned in the Torah, and they disbelieve in what comes after him, which is the truth from their Lord, so upon them be the successive curses of Allah until the Day of Resurrection. As for what Ibn Jarīr and other commentators related from Muḥammad b. Isḥāq, that prophethood was transferred from Moses to Yūshaʿ at the end of Moses' life, and that Moses used to meet Yūshaʿ and ask him what Allah had newly revealed to him of commands and prohibitions, until he said to him: “O you who spoke with Allah, I used not to ask you about what Allah reveals to you until you inform me first of your own accord.” At that point Moses disliked life and loved death. In this there is room for consideration, because Moses (peace and blessings be upon him) never ceased to receive the matter, revelation, legislation, and speech from Allah in all his circumstances until Allah, mighty and sublime, took him in death, and he remained strengthened, honored, favored, and esteemed in the sight of Allah. It has been mentioned that Allah, exalted be He, made Yūshaʿ a prophet during the time of Moses, and when Moses died, Allah sent him, and he upheld for the Children of Israel the ordinances of the Torah. He is the one who apportioned Syria among the Children of Israel. From Ibrāhīm b. ʿAmr al-Ṣanʿānī, who said: Allah, mighty and sublime, revealed to Yūshaʿ b. Nūn: “I am about to destroy from your people forty thousand of their best and sixty thousand of their worst.” He said: “O Lord, what is the fault of the best?” He said: “They did not become angry for My anger, and they used to eat and drink with them.”

205. Tarikh (al-Tabari) 244No grade recorded

     يُوشَعَ بْنِ نُونٍ، عَلَيْهِ السَّلَامُ وَفَتْحِ مَدِينَةِ الْجَبَّارِينَ  أَمَرَ اللَّهَ تَعَالَى مُوسَى، عَلَيْهِ السَّلَامُ، أَنْ يَكْتُبَ أَسْمَاءَ الْمُقَاتِلَةِ مِنْ بَنِي إِسْرَائِيلَ، مِمَّنْ يَحْمِلُ السِّلَاحَ وَيُقَاتِلُ، مِمَّنْ بَلَغَ عِشْرِينَ سَنَةً فَصَاعِدًا، وَأَنْ يَجْعَلَ عَلَى كُلِّ سِبْطٍ نَقِيبًا مِنْهُمْ; السِّبْطُ الْأَوَّلُ سِبْطُ رُوبِيلَ; لِأَنَّهُ بِكْرُ يَعْقُوبَ، كَانَ عِدَّةُ الْمُقَاتِلَةِ مِنْهُمْ سِتَّةً وَأَرْبَعِينَ أَلْفًا وَخَمْسَمِائَةٍ، وَنَقِيبُهُمْ مِنْهُمْ، وَهُوَ أَلِيصُورُ بْنُ شَدَيْئُورَا، السِّبْطُ الثَّانِي سِبْطُ شَمْعُونَ، وَكَانُوا تِسْعَةً وَخَمْسِينَ أَلْفًا وَثَلَاثَمِائَةٍ، وَنَقِيبُهُمْ شَلُومِيئِيلُ بْنُ هُورِيشَدَّاي، السِّبْطُ الثَّالِثُ سِبْطُ يَهُوذَا، وَكَانُوا أَرْبَعَةً وَسَبْعِينَ أَلْفًا وَسِتَّمِائَةٍ، وَنَقِيبُهُمْ نَحْشُوَنُ بْنُ عَمِّينَادَابَ، السِّبْطُ الرَّابِعُ سِبْطُ إِيسَّاخَرَ، وَكَانُوا أَرْبَعَةً وَخَمْسِينَ أَلْفًا وَأَرْبَعَمِائَةٍ، وَنَقِيبُهُمْ نَشَائِيلُ بْنُ صُوغَرَ، السِّبْطُ الْخَامِسُ سِبْطُ يُوسُفَ، عَلَيْهِ السَّلَامُ، وَكَانُوا أَرْبَعِينَ أَلْفًا وَخَمْسَمِائَةٍ، وَنَقِيبُهُمْ يُوشَعُ بْنُ نُونٍ، السِّبْطُ السَّادِسُ سِبْطُ مِيشَا، وَكَانُوا أَحَدًا وَثَلَاثِينَ أَلْفًا وَمِائَتَيْنِ، وَنَقِيبَهُمْ جَمْلِيئِيلُ بْنُ فَدَهْصُورَ. السِّبْطُ السَّابِعُ سِبْطُ بِنْيَامِينَ، وَكَانُوا خَمْسَةً وَثَلَاثِينَ أَلْفًا وَأَرْبَعَمِائَةٍ، وَنَقِيبُهُمْ أَبِيدَنُ بْنُ جِدْعُونَ، السِّبْطُ الثَّامِنُ سِبْطُ جَادَ، وَكَانُوا خَمْسَةً وَأَرْبَعِينَ أَلْفًا وَسِتَّمِائَةٍ وَخَمْسِينَ رَجُلًا، وَنَقِيبُهُمْ الْيَاسَافُ بْنُ رَعُوئِيلَ، السِّبْطُ التَّاسِعُ سِبْطُ أَشِيرَ، وَكَانُوا أَحَدًا وَأَرْبَعِينَ أَلْفًا وَخَمْسَمِائَةٍ، وَنَقِيبُهُمْ فَجْعِيئِيلُ بْنُ عُكْرَنَ، السِّبْطُ الْعَاشِرُ سِبْطُ دَانَ، وَكَانُوا اثْنَيْنِ وَسِتِّينَ أَلْفًا وَسَبْعَمِائَةٍ، وَنَقِيبُهُمْ أَخِيعَزَرُ بْنُ عَمِّيشَدَّايْ، السِّبْطُ الْحَادِي عَشَرَ سِبْطُ نِفْتَالِي، وَكَانُوا ثَلَاثَةً وَخَمْسِينَ أَلْفًا وَأَرْبَعَمِائَةٍ، وَنَقِيبُهُمْ أَخِيرَعُ بْنُ عِينَ، السِّبْطُ الثَّانِي عَشَرَ سَبْطُ زَبُولُونَ، وَكَانُوا سَبْعَةً وَخَمْسِينَ أَلْفًا وَأَرْبَعَمِائَةٍ، وَنَقِيبُهُمْ أَلْبَابُ بْنُ حِيلُونَ. هَذَا نَصُّ كِتَابِهِمُ الَّذِي بِأَيْدِيهِمْ. وَاللَّهُ أَعْلَمُ. وَلَيْسَ مِنْهُمْ بَنُو لَاوِي، فَأَمَرَ اللَّهُ مُوسَى أَنْ لَا يَعُدَّهُمْ مَعَهُمْ; لِأَنَّهُمْ مُوَكَّلُونَ بِحَمْلِ قُبَّةِ الشَّهَادَةِ، وَخَزْنِهَا وَنَصْبِهَا إِذَا ارْتَحَلُوا وَهُمْ سَبِطُ مُوسَى وَهَارُونَ، عَلَيْهِمَا السَّلَامُ، وَكَانُوا اثْنَيْنِ وَعِشْرِينَ أَلْفًا مِنِ ابْنِ شَهْرٍ فَمَا فَوْقُ، ذَلِكَ وَهُمْ فِي أَنْفُسِهِمْ قَبَائِلُ، إِلَى كُلِّ قَبِيلَةٍ طَائِفَةٌ مِنْ قُبَّةِ الزَّمَانِ يَحْرُسُونَهَا، وَيَحْفَظُونَهَا، وَيَقُومُونَ بِمَصَالِحِهَا، وَنَصْبِهَا، وَحَمْلِهَا، وَهُمْ كُلُّهُمْ حَوْلَهَا يَنْزِلُونَ وَيَرْتَحِلُونَ أَمَامَهَا وَيَمِينَهَا وَشِمَالَهَا وَوَرَاءَهَا. وَجُمْلَةُ مَا ذُكِرَ مِنَ الْمُقَاتِلَةِ، غَيْرَ بَنِي لَاوِي، خَمْسُمِائَةِ أَلْفٍ وَأَحَدٌ وَسَبْعُونَ أَلْفًا وَسِتُّمِائَةٍ وَسِتَّةٌ وَخَمْسُونَ، لَكِنْ قَالُوا: فَكَانَ عَدَدُ بَنِي إِسْرَائِيلَ مِمَّنْ عُمْرُهُ عِشْرُونَ سَنَةً فَمَا فَوْقَ ذَلِكَ مِمَّنْ حَمَلَ السِّلَاحَ، سِتَّمِائَةِ أَلْفٍ وَثَلَاثَةَ آلَافٍ وَخَمْسَمِائَةٍ وَخَمْسِينَ رَجُلًا، سِوَى بَنِي لَاوِي وَفِي هَذَا نَظَرٌ; فَإِنَّ جَمِيعَ الْجُمَلِ الْمُتَقَدِّمَةِ، إِنْ كَانَتْ كَمَا وَجَدْنَا فِي كِتَابِهِمْ لَا تُطَابِقُ الْجُمْلَةَ الَّتِي ذَكَرُوهَا. وَاللَّهُ أَعْلَمُ. فَكَانَ بَنُو لَاوِي الْمُوَكَّلُونَ بِحِفْظِ قُبَّةِ الزَّمَانِ، يَسِيرُونَ فِي وَسَطِ بَنِي إِسْرَائِيلَ، وَهُمُ الْقَلْبُ، وَرَأْسُ الْمَيْمَنَةِ بَنُو رُوبِيلَ، وَرَأْسُ الْمَيْسَرَةِ بَنُو رَانَ، وَبَنُو نِفْتَالِي يَكُونُونَ سَاقَةً، وَقَرَّرَ مُوسَى، عَلَيْهِ السَّلَامُ، بِأَمْرِ اللَّهِ تَعَالَى لَهُ، الْكِهَانَةَ فِي بَنِي هَارُونَ، كَمَا كَانَتْ لِأَبِيهِمْ مِنْ قَبْلِهِمْ، وَهُمْ: نَادَابُ، وَهُوَ بِكْرُهُ، وَأَبِيهُو، وَالْعَازَرُ، وَيَثْمَرُ. وَالْمَقْصُودُ أَنَّ بَنِي إِسْرَائِيلَ لَمْ يَبْقَ مِنْهُمْ أَحَدٌ مِمَّنْ كَانَ نَكَلَ عَنْ دُخُولِ مَدِينَةِ الْجَبَّارِينَ، الَّذِينَ قَالُوا: فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ [ الْمَائِدَةِ: 24 ]. قَالَهُ الثَّوْرِيُّ، عَنْ أَبِي سَعِيدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ. وَقَالَهُ قَتَادَةُ، وَعِكْرِمَةُ، وَرَوَاهُ السُّدِّيُّ، عَنِ ابْنِ عَبَّاسٍ، وَابْنِ مَسْعُودٍ، وَنَاسٍ مِنَ الصَّحَابَةِ، حَتَّى قَالَ ابْنُ عَبَّاسٍ، وَغَيْرُهُ مِنْ عُلَمَاءِ السَّلَفِ وَالْخَلَفِ: وَمَاتَ مُوسَى، وَهَارُونُ قَبْلَهُ، كِلَاهُمَا فِي التِّيهِ جَمِيعًا. وَقَدْ زَعَمَ ابْنُ إِسْحَاقَ أَنَّ الَّذِي فَتَحَ بَيْتَ الْمَقْدِسِ هُوَ مُوسَى، وَإِنَّمَا كَانَ يُوشَعُ عَلَى مُقَدِّمَتِهِ لَكِنْ لَعَلَّهُ لَمَّا أَرَادَ مُوسَى دُخُولَ بَيْتِ الْمَقْدِسِ، أَوَّلَ مَقْدَمِهِ مِنَ الدِّيَارِ الْمِصْرِيَّةِ، وَلَعَلَّهُ مُرَادُ ابْنِ إِسْحَاقَ، وَلَكِنَّهُ مَا فَهِمَهُ بَعْضُ النَّاقِلِينَ عَنْهُ. وَقَدْ قَدَّمْنَا عَنْ نَصِّ التَّوْرَاةِ مَا يَشْهَدُ لِبَعْضِ هَذَا. وَاللَّهُ أَعْلَمُ. وَلَعَلَّ هَذِهِ قِصَّةٌ أُخْرَى كَانَتْ فِي خِلَالِ سَيْرِهِمْ فِي التِّيهِ، فَإِنَّ فِي هَذَا السِّيَاقِ ذِكْرَ حُسْبَانَ، وَهِيَ بَعِيدَةٌ عَنْ أَرْضِ بَيْتِ الْمَقْدِسِ، أَوْ لَعَلَّهُ كَانَ هَذَا لِجَيْشِ مُوسَى الَّذِينَ عَلَيْهِمْ يُوشَعُ بْنُ نُونٍ، حِينَ خَرَجَ بِهِمْ مِنَ التِّيهِ قَاصِدًا بَيْتَ الْمَقْدِسِ، كَمَا صَرَّحَ بِهِ السُّدِّيَّ. وَاللَّهُ أَعْلَمُ. وفاة هارون بالتيه وَعَلَى كُلِّ تَقْدِيرٍ، فَالَّذِي عَلَيْهِ الْجُمْهُورُ، أَنَّ هَارُونَ تُوُفِّيَ بِالتِّيهِ قَبِلَ مُوسَى أَخِيهِ بِنَحْوٍ مَنْ سَنَتَيْنِ. وَبَعْدَهُ مُوسَى فِي التِّيهِ أَيْضًا، كَمَا قَدَّمْنَا، وَأَنَّهُ سَأَلَ رَبَّهُ أَنْ يُقَرَّبَ إِلَى بَيْتِ الْمَقْدِسِ، فَأُجِيبَ إِلَى ذَلِكَ، فَكَانَ الَّذِي خَرَجَ بِهِمْ مِنَ التِّيهِ، وَقَصَدَ بِهِمْ بَيْتَ الْمَقْدِسِ، هُوَ يُوشَعُ بْنُ نُونٍ، عَلَيْهِ السَّلَامُ، فَذَكَرَ أَهْلُ الْكِتَابِ، وَغَيْرُهُمْ مِنْ أَهْلِ التَّارِيخِ، أَنَّهُ قَطَعَ بِبَنِي إِسْرَائِيلَ نَهْرَ الْأُرْدُنِّ، وَانْتَهَى إِلَى أَرِيحَا، وَكَانَتْ مَنْ أَحْصَنِ الْمَدَائِنَ سُورًا، وَأَعْلَاهَا قُصُورًا، وَأَكْثَرِهَا أَهْلًا، فَحَاصَرَهَا سِتَّةَ أَشْهُرٍ، ثُمَّ إِنَّهُمْ أَحَاطُوا بِهَا يَوْمًا، وَضَرَبُوا بِالْقُرُونِ، يَعْنِي الْأَبْوَاقَ، وَكَبَّرُوا تَكْبِيرَةَ رَجُلٍ وَاحِدٍ، فَتَفَسَّخَ سُورُهَا، وَسَقَطَ وَجْبَةً وَاحِدَةً، فَدَخَلُوهَا، وَأَخَذُوا مَا وَجَدُوا فِيهَا مِنَ الْغَنَائِمِ، وَقَتَلُوا اثْنَيْ عَشَرَ أَلْفًا مِنَ الرِّجَالِ وَالنِّسَاءِ، وَحَارَبُوا مُلُوكًا كَثِيرَةً، وَيُقَالُ: إِنَّ يُوشَعَ ظَهَرَ عَلَى أَحَدٍ وَثَلَاثِينَ مَلِكًا مِنْ مُلُوكِ الشَّامِ. وَذَكَرُوا أَنَّهُ انْتَهَى مُحَاصَرَتُهُ لَهَا إِلَى يَوْمِ جُمُعَةٍ بَعْدَ الْعَصْرِ، فَلَمَّا غَرَبَتِ الشَّمْسُ، أَوْ كَادَتْ تَغْرُبُ، وَيَدْخُلُ عَلَيْهِمُ السَّبْتُ الَّذِي جُعِلَ عَلَيْهِمْ، وَشُرِعَ لَهُمْ ذَلِكَ الزَّمَانَ، قَالَ لَهَا: إِنَّكِ مَأْمُورَةٌ وَأَنَا مَأْمُورٌ، اللَّهُمَّ احْبِسْهَا عَلَيَّ. فَحَبَسَهَا اللَّهُ عَلَيْهِ، حَتَّى تَمَكَّنَ مِنْ فَتْحِ الْبَلَدِ، وَأَمَرَ الْقَمَرَ فَوَقَفَ عِنْدَ الطُّلُوعِ، وَهَذَا يَقْتَضِي أَنَّ هَذِهِ اللَّيْلَةَ كَانَتِ اللَّيْلَةَ الرَّابِعَةَ عَشْرَةَ مِنَ الشَّهْرِ. وَالْأَوَّلُ، وَهُوَ قِصَّةُ الشَّمْسِ الْمَذْكُورَةِ فِي الْحَدِيثِ الَّذِي سَأَذْكُرُهُ. وَأَمَّا قِصَّةُ الْقَمَرِ، فَمِنْ عِنْدِ أَهْلِ الْكِتَابِ، وَلَا يُنَافِي الْحَدِيثَ، بَلْ فِيهِ زِيَادَةٌ تُسْتَفَادُ، فَلَا تُصَدَّقُ وَلَا تُكَذَّبُ، وَلَكِنَّ ذِكْرَهُمْ أَنَّ هَذَا فِي فَتْحِ أَرِيحَا فِيهِ نَظَرٌ، وَالْأَشْبَهُ، وَاللَّهُ أَعْلَمُ، أَنَّ هَذَا كَانَ فِي فَتْحِ بَيْتِ الْمَقْدِسِ، الَّذِي هُوَ الْمَقْصُودُ الْأَعْظَمُ، وَفَتْحُ أَرِيحَا كَانَ وَسِيلَةً إِلَيْهِ. وَاللَّهُ أَعْلَمُ. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الشَّمْسَ لَمْ تُحْبَسْ لِبَشَرٍ إِلَّا لِيُوشَعَ لَيَالِيَ سَارَ إِلَى بَيْتِ الْمَقْدِسِ. انْفَرَدَ بِهِ أَحْمَدُ مِنْ هَذَا الْوَجْهِ، وَهُوَ عَلَى شَرْطِ الْبُخَارِيِّ. وَفِيهِ دَلَالَةٌ عَلَى أَنَّ الَّذِي فَتَحَ بَيْتَ الْمَقْدِسِ هُوَ يُوشَعُ بْنُ نُونٍ، عَلَيْهِ السَّلَامُ، لَا مُوسَى، وَأَنَّ حَبْسَ الشَّمْسِ كَانَ فِي فَتْحِ بَيْتِ الْمَقْدِسِ لَا أَرِيحَا، كَمَا قُلْنَا وَفِيهِ أَنَّ هَذَا كَانَ مِنْ خَصَائِصِ يُوشَعَ، عَلَيْهِ السَّلَامُ، فَيَدُلُّ عَلَى ضَعْفِ الْحَدِيثِ الَّذِي رَوَيْنَاهُ; أَنَّ الشَّمْسَ رَجَعَتْ حَتَّى صَلَّى عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَاةَ الْعَصْرِ، بَعْدَ مَا فَاتَتْهُ، بِسَبَبِ نَوْمِ النَّبِيِّ ﷺ عَلَى رُكْبَتِهِ، فَسَأَلَ رَسُولَ اللَّهِ أَنْ يَرُدَّهَا عَلَيْهِ، حَتَّى يُصَلِّيَ الْعَصْرَ، فَرَجَعَتْ. وَقَدْ صَحَّحَهُ أَحْمَدُ بْنُ صَالِحٍ الْمِصْرِيُّ، وَلَكِنَّهُ مُنْكَرٌ، لَيْسَ فِي شَيْءٍ مِنَ الصِّحَاحِ وَلَا الْحِسَانِ، وَهُوَ مِمَّا تَتَوَفَّرُ الدَّوَاعِي عَلَى نَقْلِهِ، وَتَفَرَّدَتْ بِنَقْلِهِ امْرَأَةٌ مِنْ أَهْلِ الْبَيْتِ مَجْهُولَةٌ، لَا يُعْرَفُ حَالُهَا. وَاللَّهُ أَعْلَمُ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: غَزَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ فَقَالَ لِقَوْمِهِ: لَا يَتْبَعُنِي رَجُلٌ قَدْ مَلَكَ بُضْعَ امْرَأَةٍ وَهُوَ يُرِيدُ أَنْ يَبْنِيَ بِهَا وَلَمَّا يَبْنِ، وَلَا آخَرُ قَدْ بَنَى بُنْيَانًا وَلَمْ يَرْفَعْ سَقْفَهَا، وَلَا آخَرِ قَدِ اشْتَرَى غَنَمًا أَوْ خُلُفَاتٍ وَهُوَ يَنْتَظِرُ أَوْلَادَهَا. فَغَزَا فَدَنَا مِنَ الْقَرْيَةِ حِينَ صَلَّى الْعَصْرَ أَوْ قَرِيبًا مِنْ ذَلِكَ، فَقَالَ لِلشَّمْسِ: أَنْتِ مَأْمُورَةٌ وَأَنَا مَأْمُورٌ، اللَّهُمَّ احْبِسْهَا عَلَيَّ شَيْئًا. فَحُبِسَتْ عَلَيْهِ حَتَّى فَتَحَ اللَّهُ عَلَيْهِ، فَجَمَعُوا مَا غَنِمُوا فَأَقْبَلَتِ النَّارُ لِتَأْكُلَهُ، فَأَبَتْ أَنْ تَطْعَمَهُ فَقَالَ: فِيكُمْ غُلُولٌ فَلْيُبَايِعْنِي مِنْ كُلِّ قَبِيلَةٍ رَجُلٌ. فَبَايَعُوهُ، فَلَصِقَتْ يَدُ رَجُلٍ بِيَدِهِ، فَقَالَ: فِيكُمُ الْغُلُولُ وَلْتُبَايِعْنِي قَبِيلَتُكَ. فَبَايَعَتْهُ قَبِيلَتُهُ، فَلَصِقَ بِيَدِ رَجُلَيْنِ أَوْ ثَلَاثَةٍ فَقَالَ: فِيكُمُ الْغُلُولُ، أَنْتُمْ غَلَلْتُمْ. فَأَخْرَجُوا لَهُ مِثْلَ رَأْسِ بَقَرَةٍ مِنْ ذَهَبٍ، قَالَ: فَوَضَعُوهُ بِالْمَالِ وَهُوَ بِالصَّعِيدِ، فَأَقْبَلَتِ النَّارُ فَأَكَلَتْهُ، فَلَمْ تَحِلَّ الْغَنَائِمُ لِأَحَدٍ مِنْ قَبْلِنَا، ذَلِكَ بِأَنَّ اللَّهَ رَأَى ضَعْفَنَا، وَعَجْزَنَا، فَطَيَّبَهَا لَنَا انْفَرَدَ بِهِ مُسْلِمٌ مِنْ هَذَا الْوَجْهِ. وَالْمَقْصُودُ أَنَّهُ لَمَّا دَخَلَ بِهِمْ بَابَ الْمَدِينَةِ، أُمِرُوا أَنْ يَدْخُلُوهَا سُجَّدًا أَيْ رُكَّعًا مُتَوَاضِعِينَ شَاكِرِينَ لِلَّهِ، عَزَّ وَجَلَّ، عَلَى مَا مَنَّ بِهِ عَلَيْهِمْ مِنَ الْفَتْحِ الْعَظِيمِ، الَّذِي كَانَ اللَّهُ وَعْدَهُمْ إِيَّاهُ، وَأَنْ يَقُولُوا حَالَ دُخُولِهِمْ: حِطَّةٌ. أَيْ; حُطَّ عَنَّا خَطَايَانَا الَّتِي سَلَفَتْ مِنْ نُكُولِنَا الَّذِي تَقَدَّمَ مِنَّا. وَلِهَذَا لَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ يَوْمَ فَتْحِهَا دَخَلَهَا وَهُوَ رَاكِبٌ نَاقَتَهُ، وَهُوَ مُتَوَاضِعٌ حَامِدٌ شَاكِرٌ، حَتَّى إِنَّ عُثْنُونَهُ، وَهُوَ طَرَفُ لِحْيَتِهِ، لَيَمَسُّ مَوْرِكَ رَحْلِهِ، مِمَّا يُطَأْطِئُ رَأْسَهُ خُضْعَانًا لِلَّهِ، عَزَّ وَجَلَّ، وَمَعَهُ الْجُنُودُ وَالْجُيُوشُ، مِمَّنْ لَا يُرَى مِنْهُ إِلَّا الْحَدَقُ لَا سِيَّمَا الْكَتِيبَةُ الْخَضْرَاءُ، الَّتِي فِيهَا رَسُولُ اللَّهِ ﷺ، ثُمَّ لَمَّا دَخَلَهَا، اغْتَسَلَ وَصَلَّى ثَمَانِيَ رَكَعَاتٍ. وَهِيَ صَلَاةُ الشُّكْرِ عَلَى النَّصْرِ، عَلَى الْمَنْصُورِ مِنْ قَوْلَيِ الْعُلَمَاءِ. وَقِيلَ: إِنَّهَا صَلَاةُ الضُّحَى. وَمَا حَمَلَ هَذَا الْقَائِلَ عَلَى قَوْلِهِ هَذَا، إِلَّا لِأَنَّهَا وَقَعَتْ وَقْتَ الضُّحَى. وَأَمَّا بَنُو إِسْرَائِيلَ، فَإِنَّهُمْ خَالَفُوا مَا أُمِرُوا بِهِ قَوْلًا وَفِعْلًا; دَخَلُوا الْبَابَ يَزْحَفُونَ عَلَى أسْتَاهِهِمْ وَهُمْ يَقُولُونَ: حَبَّةٌ فِي شَعْرَةٍ. وَفِي رِوَايَةٍ: حِنْطَةٌ فِي شَعْرَةٍ. وَحَاصِلُهُ: أَنَّهُمْ بَدَّلُوا مَا أُمِرُوا بِهِ، وَاسْتَهْزَءُوا بِهِ، كَمَا قَالَ تَعَالَى، حَاكِيًا عَنْهُمْ فِي سُورَةِ " الْأَعْرَافِ "، وَهِيَ مَكِّيَّةٌ: وَإِذْ قِيلَ لَهُمُ اسْكُنُوا هَذِهِ الْقَرْيَةَ وَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ سُجَّدًا نَغْفِرْ لَكُمْ خَطِيئَاتِكُمْ سَنَزِيدُ الْمُحْسِنِينَ فَبَدَّلَ الَّذِينَ ظَلَمُوا مِنْهُمْ قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَظْلِمُونَ [ الْأَعْرَافِ: 161، 162 ]. وَقَالَ تَعَالَى فِي سُورَةِ " الْبَقَرَةِ " وَهِيَ مَدَنِيَّةٌ مُخَاطِبًا لَهُمْ: وَإِذْ قُلْنَا ادْخُلُوا هَذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَغْفِرْ لَكُمْ خَطَايَاكُمْ وَسَنَزِيدُ الْمُحْسِنِينَ فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ [ الْبَقَرَةِ: 58، 59 ]. وعَنِ ابْنِ عَبَّاسٍ، وَادْخُلُوا الْبَابَ سُجَّدًا قَالَ: رُكَّعًا مِنْ بَابٍ صَغِيرٍ. رَوَاهُ الْحَاكِمُ، وَابْنُ جَرِيرٍ، وَابْنُ أَبِي حَاتِمٍ، قَالَ مُجَاهِدٌ وَالسُّدِّيُّ، وَالضَّحَّاكُ: الْبَابُ هُوَ بَابُ حِطَّةٍ مِنْ بَيْتِ إِيلِيَاءَ، بَيْتِ الْمَقْدِسِ. قَالَ ابْنُ مَسْعُودٍ: فَدَخَلُوا مُقْنِعِي رُؤُوسِهِمْ، ضِدَّ مَا أُمِرُوا بِهِ. وَهَذَا لَا يُنَافِي قَوْلَ ابْنِ عَبَّاسٍ، أَنَّهُمْ دَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ.، فَإِنَّهُمْ دَخَلُوا يَزْحَفُونَ وَهُمْ مُقْنِعُو رُءُوسِهِمْ. وَقَوْلُهُ: وَقُولُوا حِطَّةٌ الْوَاوُ هُنَا حَالِيَّةٌ، لَا عَاطِفَةٌ أَيِ ادْخُلُوا سُجَّدًا فِي حَالِ قَوْلِكُمْ: حِطَّةٌ. قَالَ ابْنُ عَبَّاسٍ، وَعَطَاءٌ، وَالْحَسَنُ، وَقَتَادَةُ، وَالرَّبِيعُ: أُمِرُوا أَنْ يَسْتَغْفِرُوا. قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: قِيلَ لِبَنِي إِسْرَائِيلَ: ادْخُلُوا الْبَابَ سُجَّدًا، وَقُولُوا حِطَّةٌ. فَدَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ فَبَدَّلُوا وَقَالُوا: حِطَّةٌ حَبَّةٌ فِي شَعْرَةٍ وعَنِ ابْنِ مَسْعُودٍ قَالَ فِي قَوْلِهِ: فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ قَالَ: قَالُوا: ( هطى سمقاثا أزبة مزبا ) فَهِيَ بِالْعَرَبِيَّةِ: حَبَّةُ حِنْطَةٍ حَمْرَاءُ مَثْقُوبَةٌ، فِيهَا شَعْرَةٌ سَوْدَاءُ. وَقَدْ ذَكَرَ اللَّهُ تَعَالَى أَنَّهُ عَاقَبَهُمْ عَلَى هَذِهِ الْمُخَالَفَةِ بِإِرْسَالِ الرِّجْزِ الَّذِي أَنْزَلَهُ عَلَيْهِمْ، وَهُوَ الطَّاعُونُ، كَمَا ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ حَدِيثِ الزُّهْرِيِّ، عَنْ عَامِرِ بْنِ سَعْدٍ، وعَنْ أُسَامَةَ بْنِ زَيْدٍ، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: إِنَّ هَذَا الْوَجَعَ - أَوِ السَّقَمَ - رِجْزٌ عُذِّبَ بِهِ بَعْضُ الْأُمَمِ قَبْلَكُمْ وَقَالَ أَبُو الْعَالِيَةِ: هُوَ الْغَضَبُ. وَقَالَ الشَّعْبِيُّ: الرِّجْزُ إِمَّا الطَّاعُونُ، وَإِمَّا الْبَرْدُ. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ هُوَ الطَّاعُونُ. وَزَعَمَ هِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ: أَنَّ بَقِيَّةً بَقِيَتْ مِنَ الْكَنْعَانِيِّينَ بَعْدَ قَتْلِ يُوشَعَ مَنْ قَتَلَ مِنْهُمْ، وَأَنَّ إِفْرَيْقِيشَ بْنَ قَيْسِ بْنِ صَيْفِيِّ بْنِ سَبَأِ بْنِ كَعْبٍ مَرَّ بِهِمْ مُتَوَجِّهًا إِلَى إِفْرِيقِيَّةَ، فَاحْتَلَّهَا وَقَتَلَ مُلُوكَهَا وَأَسْكَنَهَا الْبَقِيَّةَ الَّتِي بَقِيَتْ مِنَ الْكَنْعَانِيِّينَ، فَهُمُ الْبَرَابِرَةُ، وَإِنَّمَا سُمُّوا بَرْبَرًا لِأَنَّ إِفْرَيْقِيشَ قَالَ لَهُمْ: مَا أَكْثَرَ بَرْبَرَتَكُمْ، فَسُمُّوا لِذَلِكَ بَرْبَرًا. فَقَالُوا: وَنَهَضَ يُوشَعُ إِلَى بَعْضِ الْمُلُوكِ فَقَاتَلَهُ فَغَلَبَهُ وَصَلَبَهُ عَلَى خَشَبَةٍ وَأَحْرَقَ الْمَدِينَةَ، وَقَتَلَ مِنْ أَهْلِهَا اثْنَيْ عَشَرَ أَلْفًا. وَاحْتَالَ أَهْلُ بَلَدٍ آخَرَ حَتَّى جَعَلَ لَهُمْ أَمَانًا فَظَهَرَ عَلَى بَاطِنِهِمْ، فَدَعَا اللَّهَ عَلَيْهِمْ أَنَّ يَكُونُوا حَطَّابِينَ وَسَقَّاءِينَ، فَكَانُوا كَذَلِكَ. وَهَرَبَ خَمْسَةٌ مِنَ الْمُلُوكِ فَاخْتَفَوْا فِي غَارٍ، فَأَمَرَ يُوشَعُ بِسَدِّ بَابِ الْغَارِ حَتَّى فَرَغَ مِنْ أَعْدَائِهِ، ثُمَّ أَخْرَجَهُمْ فَقَتَلَهُمْ وَصَلَبَهُمْ. وَتَتَبَّعَ سَائِرَ الْمُلُوكِ وَاسْتَبَاحَ مِنْهُمْ وَاحِدًا وَثَلَاثِينَ مَلِكًا، وَقَسَّمَ الْأَرْضَ الَّتِي غَلَبَ عَلَيْهَا. وَلَمَّا اسْتَقَرَّتْ يَدُ بَنِي إِسْرَائِيلَ عَلَى بَيْتِ الْمَقْدِسِ  ، اسْتَمَرُّوا فِيهِ، وَبَيْنَ أَظْهُرِهِمْ نَبِيُّ اللَّهِ يُوشَعُ، يَحْكُمُ بَيْنَهُمْ بِكِتَابِ اللَّهِ التَّوْرَاةِ، حَتَّى قَبَضَهُ اللَّهُ إِلَيْهِ، وَهُوَ ابْنُ مِائَةٍ وَسَبْعٍ وَعِشْرِينَ سَنَةً، فَكَانَ مُدَّةُ حَيَّاتِهِ بَعْدَ مُوسَى، سَبْعًا وَعِشْرِينَ سَنَةً. لَا يَعْلَمُ بِقَبْرِهِ أَحَدٌ مِنَ الْخَلْقِ. وَقيل دُفِنَ فِي جَبَلِ إِفْرَايِيمَ.

     ✧ Yūshaʿ b. Nūn ﷺ and the conquest of the city of the tyrants Allah Almighty commanded Mūsā ﷺ to write down the names of the fighting men of the Children of Israel, those who bore arms and fought, from the age of twenty years and upward, and to appoint over each tribe a chief from among them. The first tribe was the tribe of Rūbīl, because he was the firstborn of Yaʿqūb; the number of their fighting men was forty-six thousand five hundred, and their chief from among them was Alīṣūr b. Shadayʾūrā. The second tribe was the tribe of Shamʿūn; they were fifty-nine thousand three hundred, and their chief was Shalūmīʾīl b. Hūrīshaddāy. The third tribe was the tribe of Yahūdhā; they were seventy-four thousand six hundred, and their chief was Naḥshūn b. ʿAmmīnādāb. The fourth tribe was the tribe of Īssākhar; they were fifty-four thousand four hundred, and their chief was Nashāʾīl b. Ṣūghar. The fifth tribe was the tribe of Yūsuf ﷺ ; they were forty thousand five hundred, and their chief was Yūshaʿ b. Nūn. The sixth tribe was the tribe of Mīshā; they were thirty-one thousand two hundred, and their chief was Jamlīʾīl b. Fadahṣūr. The seventh tribe was the tribe of Binyāmīn; they were thirty-five thousand four hundred, and their chief was Abīdan b. Jidʿūn. The eighth tribe was the tribe of Jād; they were forty-five thousand six hundred and fifty men, and their chief was al-Yāsāf b. Raʿūʾīl. The ninth tribe was the tribe of Ashīr; they were forty-one thousand five hundred, and their chief was Fajʿīʾīl b. ʿUkran. The tenth tribe was the tribe of Dān; they were sixty-two thousand seven hundred, and their chief was Akhīʿazar b. ʿAmmīshaddāy. The eleventh tribe was the tribe of Niftālī; they were fifty-three thousand four hundred, and their chief was Akhīraʿ b. ʿĪn. The twelfth tribe was the tribe of Zabūlūn; they were fifty-seven thousand four hundred, and their chief was Albāb b. Ḥīlūn. This is the text of their book that is in their hands. And Allah knows best. The Banū Lāwī were not among them, for Allah commanded Mūsā not to count them with them, because they were entrusted with carrying the tabernacle of testimony, its storage, and its erection when they set out. They are the tribe of Mūsā and Hārūn (peace be upon them), and they were twenty-two thousand from a month old and upward. They themselves were clans, each clan having a group responsible for the tabernacle of time, guarding it, preserving it, tending to its needs, erecting it, and carrying it. They all encamped around it, and traveled before it, to its right, its left, and behind it. The total mentioned of the fighting men, other than the Banū Lāwī, was five hundred seventy-one thousand six hundred and fifty-six, but they said: The number of the Children of Israel who were twenty years old and upward, who bore arms, was six hundred three thousand five hundred and fifty men, excluding the Banū Lāwī. There is some doubt in this, for the sum of the earlier figures, if they are as we found in their book, does not match the total they mentioned. And Allah knows best. The Banū Lāwī, who were entrusted with guarding the tabernacle of time, marched in the midst of the Children of Israel, and they were the center. The head of the right wing was the Banū Rūbīl, and the head of the left wing was the Banū Rān, and the Banū Niftālī formed the rear guard. Mūsā ﷺ, by Allah Almighty's command to him, established the priesthood among the Banū Hārūn, as it had belonged to their father before them. They were Nādāb, his firstborn, Abīhū, al-ʿĀzar, and Yathmar. The point is that none of the Children of Israel who had refused to enter the city of the tyrants remained, those who said: "So go, you and your Lord, and fight; indeed, we are sitting here" [al-Māʾidah: 24]. This was stated by al-Thawrī, from Abū Saʿīd, from ʿIkrimah, from Ibn ʿAbbās. It was also stated by Qatādah and ʿIkrimah, and narrated by al-Suddī, from Ibn ʿAbbās, Ibn Masʿūd, and a number of the Companions, to the extent that Ibn ʿAbbās and other scholars of the early and later generations said: Mūsā died, and Hārūn before him, both in the wilderness. Ibn Isḥāq claimed that the one who conquered Jerusalem was Mūsā, and that Yūshaʿ was only at his vanguard, but perhaps when Mūsā intended to enter Jerusalem on his first arrival from the land of Egypt, and perhaps that is what Ibn Isḥāq meant, but some transmitters did not understand him. We have previously cited from the text of the Torah what testifies to some of this. And Allah knows best. Perhaps this was another story that occurred during their journey in the wilderness, for in this account there is mention of Ḥusbān, which is far from the land of Jerusalem, or perhaps this was for the army of Mūsā over which Yūshaʿ b. Nūn was placed, when he led them out of the wilderness heading for Jerusalem, as al-Suddī explicitly stated. And Allah knows best. The death of Hārūn in the wilderness: In any case, the view held by the majority is that Hārūn died in the wilderness before his brother Mūsā by about two years, and after him Mūsā also died in the wilderness, as we have mentioned, and that he asked his Lord to be brought near to Jerusalem, and his request was granted. The one who led them out of the wilderness and headed with them toward Jerusalem was Yūshaʿ b. Nūn ﷺ. The People of the Book and other historians mention that he crossed the Jordan River with the Children of Israel and came to Arīḥā, which was one of the most fortified cities in walls, the highest in palaces, and the most populous. He besieged it for six months. Then one day they surrounded it, blew the horns, meaning the trumpets, and shouted takbīr as one man, and its wall crumbled and fell in a single heap. They entered it, took whatever spoils they found in it, and killed twelve thousand men and women. They fought many kings, and it is said that Yūshaʿ prevailed over thirty-one kings of Syria. They mentioned that his siege of it ended on a Friday after the afternoon prayer. When the sun set, or was about to set, and the Sabbath, which had been imposed on them and prescribed for them at that time, would begin, he said to it: "You are commanded, and I am commanded. O Allah, hold it back for me." So Allah held it back for him until he was able to conquer the town. He also commanded the moon, and it stood still at its rising. This implies that this night was the fourteenth night of the month. The first, namely the story of the sun, is the one mentioned in the hadith that I will cite. As for the story of the moon, it comes from the People of the Book, and it does not contradict the hadith; rather, it contains an additional detail that is useful, so it is neither to be believed nor rejected. But their mention that this was in the conquest of Arīḥā is questionable. The more likely view, and Allah knows best, is that this was in the conquest of Jerusalem, which was the ultimate goal, and the conquest of Arīḥā was a means to it. And Allah knows best. Imam Aḥmad said, with his chain of transmission, from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "The sun was not held back for any human being except for Yūshaʿ, during the nights he marched to Jerusalem." Aḥmad alone transmitted it from this route, and it is according to the criteria of al-Bukhārī. It indicates that the one who conquered Jerusalem was Yūshaʿ b. Nūn ﷺ, not Mūsā, and that the withholding of the sun was in the conquest of Jerusalem, not Arīḥā, as we said. It also indicates that this was one of the special attributes of Yūshaʿ ﷺ, which points to the weakness of the hadith we narrated, that the sun returned until ʿAlī b. Abī Ṭālib prayed the afternoon prayer after he had missed it because the Prophet ﷺ slept on his knee, and he asked the Messenger of Allah to return it to him so that he could pray the afternoon prayer, and it returned. Aḥmad b. Ṣāliḥ al-Miṣrī considered it authentic, but it is rejected, not found in any of the sound or good collections. It is something that would have been widely transmitted, yet it was transmitted only by an unknown woman from the Prophet's family, whose status is not known. And Allah knows best. Imam Aḥmad said, with his chain of transmission, from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "A prophet among the prophets went on a military expedition and said to his people: 'Let no man follow me who has consummated marriage with a woman and wants to build with her but has not yet built, nor another who has built a house but has not raised its roof, nor another who has bought sheep or pregnant camels and is waiting for their offspring.' So he went on the expedition and approached the village when the afternoon prayer was due, or close to that. He said to the sun: 'You are commanded, and I am commanded. O Allah, hold it back for me for a while.' So it was held back for him until Allah granted him victory. They gathered what they had captured as spoils, and fire came to consume it, but it refused to eat it. He said: 'There is misappropriation among you, so let one man from each tribe pledge allegiance to me.' They pledged allegiance to him, and the hand of one man stuck to his hand. He said: 'The misappropriation is among you, so let your tribe pledge allegiance to me.' His tribe pledged allegiance to him, and the hand of two or three men stuck. He said: 'The misappropriation is among you; you have stolen.' They brought out for him something like the head of a cow made of gold. He said: So they placed it among the wealth, which was on the open ground, and the fire came and consumed it. Spoils were not lawful for anyone before us; that is because Allah saw our weakness and incapacity, so He made them good for us." Muslim alone transmitted it from this route. The point is that when he entered with them through the gate of the city, they were commanded to enter it prostrating, that is, bowing, humbly, thanking Allah, Mighty and Majestic, for the great conquest He had bestowed upon them, which Allah had promised them, and to say as they entered: "Ḥiṭṭah," that is, "Forgive us our sins that have passed, from our previous refusal." Therefore, when the Messenger of Allah ﷺ entered Makkah on the day of its conquest, he entered riding his she-camel, humble, praising and thanking, to the extent that his ʿuthnūn, which is the end of his beard, touched the saddle pad because he lowered his head in submission to Allah, Mighty and Majestic, and with him were the troops and armies, of whom only the pupils of the eyes could be seen, especially the green squadron in which the Messenger of Allah ﷺ was. Then when he entered, he performed the ritual bath and prayed eight rakʿahs, which is the prayer of thanksgiving for victory, according to the victorious opinion of the scholars. It was also said that it was the forenoon prayer. The only reason this speaker said that was because it occurred at the time of the forenoon. As for the Children of Israel, they contradicted what they had been commanded in word and deed; they entered the gate crawling on their backsides, saying: "A grain in a hair." In another narration: "A wheat grain in a hair." The upshot is that they changed what they had been commanded and mocked it, as Allah Almighty said, quoting them in Sūrat al-Aʿrāf, which is Makkan: "And when it was said to them, 'Dwell in this town and eat from it wherever you will, and say, "Relieve us," and enter the gate prostrating; We will forgive you your sins. We will increase the doers of good.' But those who wronged among them changed the saying to other than what was said to them, so We sent down upon them a punishment from the sky because they were doing wrong" [al-Aʿrāf: 161–162]. And He Almighty said in Sūrat al-Baqarah, which is Madinan, addressing them: "And when We said, 'Enter this town and eat from it wherever you will in abundance, and enter the gate prostrating, and say, "Relieve us"; We will forgive you your sins and increase the doers of good.' But those who wronged changed the saying to other than what was said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying" [al-Baqarah: 58–59]. From Ibn ʿAbbās, regarding "and enter the gate prostrating," he said: "Bowing, through a small gate." It was transmitted by al-Ḥākim, Ibn Jarīr, and Ibn Abī Ḥātim. Mujāhid, al-Suddī, and al-Ḍaḥḥāk said: "The gate is the gate of Ḥiṭṭah of Bayt Īliyāʾ, Jerusalem." Ibn Masʿūd said: "They entered with their heads raised, contrary to what they were commanded." This does not contradict Ibn ʿAbbās's statement that they entered crawling on their backsides, for they entered crawling while raising their heads. As for His saying: "and say, 'Ḥiṭṭah,'" the wāw here is circumstantial, not conjunctive, meaning: "Enter prostrating while saying: 'Ḥiṭṭah.'" Ibn ʿAbbās, ʿAṭāʾ, al-Ḥasan, Qatādah, and al-Rabīʿ said: "They were commanded to seek forgiveness." Al-Bukhārī said, with his chain of transmission, from Abū Hurayrah, from the Prophet ﷺ, who said: "It was said to the Children of Israel: 'Enter the gate prostrating and say: "Ḥiṭṭah."' So they entered crawling on their backsides, changed it, and said: 'Ḥiṭṭah, a grain in a hair.'" From Ibn Masʿūd, regarding His saying: "But those who wronged changed the saying to other than what was said to them," he said: "They said: 'Haṭā samqāthā azbah mazbā,' which in Arabic is: 'A red wheat grain, pierced, containing a black hair.'" Allah Almighty mentioned that He punished them for this violation by sending down upon them the punishment, which is the plague, as is established in the two Ṣaḥīḥs from the hadith of al-Zuhrī, from ʿĀmir b. Saʿd, and from Usāmah b. Zayd, from the Messenger of Allah ﷺ, that he said: "This pain—or this illness—is a punishment with which some of the nations before you were tormented." Abū al-ʿĀliyah said: "It is wrath." Al-Shaʿbī said: "The punishment is either the plague or the cold." Saʿīd b. Jubayr said: "It is the plague." Hishām b. Muḥammad al-Kalbī claimed that a remnant of the Canaanites remained after Yūshaʿ killed those whom he killed of them, and that Ifrīqīsh b. Qays b. Ṣayfī b. Sabaʾ b. Kaʿb passed by them while heading to Ifrīqiyā, conquered it, killed its kings, and settled there the remnant of the Canaanites who remained, and they are the Berbers. They were called Berber because Ifrīqīsh said to them: "How profuse is your barbar," so they were named Berber for that reason. They said: Yūshaʿ advanced against some of the kings, fought him, defeated him, crucified him on a piece of wood, burned the city, and killed twelve thousand of its inhabitants. The people of another town resorted to a ruse until he granted them safety, but then he discovered their hidden treachery, so he called upon Allah that they become woodcutters and water carriers, and they became so. Five of the kings fled and hid in a cave, so Yūshaʿ ordered the mouth of the cave to be blocked until he finished with his enemies, then he brought them out, killed them, and crucified them. He pursued the rest of the kings and permitted the killing of thirty-one of them, then divided the land he had conquered. When the hand of the Children of Israel was firmly established over Jerusalem, they remained there, and among them was the Prophet of Allah Yūshaʿ, judging between them by the Book of Allah, the Torah, until Allah took him to Himself. He was one hundred and twenty-seven years old, so the duration of his life after Mūsā was twenty-seven years. No one among creation knows his grave. It was also said that he was buried in Mount Ifrāyīm.

206. Tarikh (al-Tabari) 245No grade recorded

     [ الْمُلُوكِ بَعْدَ يُوشَعَ بْنِ نُونٍ عَلَيْهِ السَّلَامُ]   فَأَمَّا الْمُلُوكُ، فَإِنَّ مَنُوشِهْرَ هَلَكَ فِي زَمَنِ يُوشَعَ فَمَلَكَ أَفْرَاسِيَابُ، وَكَانَ يُكْثِرُ الْمَقَامَ بِبَابِلَ وَبِمِهْرَجَانِ قَذَقَ، فَأَكْثَرَ الْفَسَادَ فِي مَمْلَكَةِ فَارِسَ، وَدَفَنَ الْأَنْهَارَ وَالْقُنْيَ، وَقُحِطَ النَّاسُ فِي سَنَةِ خَمْسٍ مِنْ [مُلْكِهِ، إِلَى أَنْ خَرَجَ عَنْ] مَمْلَكَةِ [أَهْلِ فَارِسَ]، وَغَارَتِ الْمِيَاهُ، وَحَالَتِ الْأَشْجَارُ الْمُثْمِرَةُ إِلَى أَنْ ظَهَرَ عَلَيْهِ مَلِكٌ يُقَالُ لَهُ: "زَوُّ" مِنْ أَوْلَادٍ مَنُوشِهْرَ، وَبَيْنَهُمَا عِدَّةُ آبَاءٍ، فَطَرَدَهُ عَنْ مَمْلَكَةِ أَهْلِ فَارِسَ، وَأَصْلَحَ مَا كَانَ أَفْسَدَ، وَوَضَعَ عَنِ النَّاسِ الْخَرَاجَ سَبْعَ سِنِينَ، فَعَمَرَتِ الْبِلَادُ فِي مَمْلَكَتِهِ، وَكَثُرَتِ الْمِيَاهُ فِيهَا، وَاسْتَخْرَجَ بِالسَّوَادِ نَهْرًا فَسَمَّاهُ الزَّابَ، وَأَمَرَ فَبُنِيَتْ عَلَى حَافَتَيْهِ مَدِينَةٌ وَهِيَ الَّتِي تُسَمَّى الْمَدِينَةَ الْعَتِيقَةَ، وَغَرَسَ فِيهَا الْغُرُوسَ، وَكَانَ مِنْ أَوَّلِ مَنِ اتُّخِذَ لَهُ أَلْوَانُ الطَّبِيخِ، وَقَالَ يَوْمَ مَلَكَ وَعَقَدَ التَّاجَ عَلَى رَأْسِهِ: نَحْنُ مُتَقَدِّمُونَ فِي عِمَارَةِ مَا أَخْرَبَهُ السَّاحِرُ فَرِيسَابُ. وَكَانَ جَمِيعُ مُلْكِ زَوٍّ ثَلَاثَ سِنِينَ، مَلَكَ ابْنُهُ بَعْدَهُ كَيْقَبَادُ، وَكَانَ يُشْبِهُ فِرْعَوْنَ فِي الْكِبْرِ. وَجَاءَ بِأَوْلَادٍ جَبَابِرَةٍ، وَسَمَّى الْمُدُنَ بِأَسْمَائِهَا، وَجَرَتْ بَيْنَهُ وَبَيْنَ التُّرْكِ وَغَيْرِهِمْ حُرُوبٌ كَثِيرَةٌ، وَكَانَ نَازِلًا بِالْقُرْبِ مِنْ نَهْرِ بَلْخٍ لِيَمْنَعَ التُّرْكَ أَنْ يَتَطَرَّقُوا إِلَى حُدُودِ فَارِسَ، وَكَانَ مُلْكُهُ مِائَةَ سَنَةٍ، وَكَانَ الْقَيِّمَ بِأَمْرِ بَنِي إِسْرَائِيلَ يُوشَعُ، ثُمَّ كَالِبُ بْنُ يُوفَنَّا، ثُمَّ حِزْقِيلُ.

     ✧ [The kings after Yūshaʿ b. Nūn ﷺ ] As for the kings, Manūshihr perished in the time of Yūshaʿ, and Afrāsiyāb became king. He used to stay much in Bābil and at Mihrajān Qadhaq, and he wrought great corruption in the kingdom of Persia, and he buried the rivers and the canals, and the people suffered drought in the fifth year of his reign, until he departed from the kingdom of the Persians, and the waters sank away, and the fruit-bearing trees changed, until a king called Zaww, of the descendants of Manūshihr, with several fathers between them, rose against him, and drove him out of the kingdom of the Persians, and repaired what he had corrupted, and remitted the land tax from the people for seven years. So the lands flourished in his kingdom, and the waters became abundant in them, and he dug a canal in the Sawād and called it al-Zāb, and he ordered that a city be built on its two banks, and it is the one called al-Madīnah al-ʿAtīqah, and he planted trees in it. He was one of the first for whom varieties of cooked food were prepared, and on the day he became king and placed the crown on his head he said: We are proceeding to restore what the sorcerer Farīsāb destroyed. All the reign of Zaww was three years. His son Kayqubād ruled after him, and he resembled Pharaoh in pride. He begot giant sons, and he named cities after them, and many wars took place between him and the Turks and others. He encamped near the river of Balkh to prevent the Turks from penetrating the borders of Persia. His reign was one hundred years. The one in charge of the affairs of the Israelites was Yūshaʿ, then Kālib b. Yūfannā, then Ḥizqīl.

207. Tarikh (al-Tabari) 194No grade recorded

     مُلَخَّصُ قِصَّةِ مُوسَى الْكَلِيمِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ هُوَ نَبِيُّ اللَّهِ مُوسَى بْنُ عِمْرَانَ بْنِ قَاهِثَ بْنِ عَازِرَ بْنَ لَاوِي بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ، عَلَيْهِمُ السَّلَامُ، وَقَدْ جَاءَ بَعْدَ إِبْرَاهِيمَ الْخَلِيلِ عَلَيْهِ السَّلَامُ بِأَلْفِ سَنَةٍ، مَا زَالَ بَنُو إِسْرَائِيلَ مُنْذُ يُوسُفَ عَلَيْهِ السَّلَامُ يَسُوسُهُمُ الْفَرَاعِنَةُ فِي مِصْرَ وَلَا يَتَعَرَّضُونَ لِلْإِيذَاءِ حَتَّى جَاءَ فِرْعَوْنُ مُوسَى عَلَيْهِ السَّلَامُ وَهُوَ رَابِعُ الْفَرَاعِنَةِ مِنْ بَعْدِ فِرْعَوْنَ يُوسُفَ عَلَيْهِ السَّلَامُ وَأَطْوَلُهُمْ عُمْرًا، فَسَاسَهُمْ بِالْقَهْرِ وَالذُّلِّ وَالْهَوَانِ، يَقْتُلُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ وَيُكَلِّفُ مِنَ الْأَعْمَالِ مَا لَا يُطِيقُونَ وَذَلِكَ أَنَّهُ كَانَ قَدْ عَلِمَ مَا تَحَدَّثَتْ بِهِ بَنُو إِسْرَائِيلَ مِنْ أَنَّ غُلَامًا يُولَدُ فِيهِمْ يَكُونُ هَلَاكُ مُلْكِ مِصْرَ عَلَى يَدَيْهِ فَعِنْدَئِذٍ أَمَرَ بِقَتْلِ الذُّكُورِ مِنْ أَطْفَالِهِمْ فَلَمَّا كَثُرَ فِيهِمُ الْقَتْلُ خَشَتِ الْقِبْطُ أَلَّا يَجِدُوا مَنْ يَقُومُ بِالْأَعْمَالِ بَدَلًا عَنْهُمْ مَنْ بَنِي إِسْرَائِيلَ فَشَكَوَا ذَلِكَ إِلَى فِرْعَوْنَ فَأَمَرَ بِقَتْلِ ذُكُورِ بَنِي إِسْرَائِيلَ عَامًا وَاسْتَبَقَاهُمْ عَامًا، وَلَمَّا أَرَادَ اللَّهُ تَعَالَى سُبْحَانَهُ أَنْ يَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وُلِدَ مُوسَى عَلَيْهِ السَّلَامُ وَكَانَ ذَلِكَ فِي الْعَامِ الَّذِي يُذْبَحُ فِيهِ مَنْ وُلِدَ مِنَ الذُّكُورِ، فَلَمَّا وَضَعَتْ أُمُّ مُوسَى أُلْهِمَتْ أَنِ اتَّخَذَتْ لَهُ تَابُوتًا، فَرَبَطَتْهُ فِي حَبْلٍ، وَكَانَتْ دَارُهَا مُتَاخِمَةً لِلنِّيلِ، فَكَانَتْ تُرْضِعُهُ، فَإِذَا خَشِيَتْ مِنْ أَحَدٍ وَضَعَتْهُ فِي ذَلِكَ التَّابُوتِ فَأَرْسَلَتْهُ فِي الْبَحْرِ، وَأَمْسَكَتْ طَرَفَ الْحَبْلِ عِنْدَهَا، فَإِذَا ذَهَبُوا اسْتَرْجَعَتْهُ إِلَيْهَا بِهِ، فَأَرْسَلَتْهُ ذَاتَ يَوْمٍ، وَذُهِلَتْ أَنْ تَرْبُطَ طَرَفَ الْحَبْلِ عِنْدَهَا، فَذَهَبَ مَعَ النِّيلِ فَمَرَّ عَلَى دَارِ فِرْعَوْنَ فَالْتَقَطَهُ آلُ فِرْعَوْنَ، وَأَلْقَى اللَّهُ تَعَالَى مَحَبَّتَهُ فِي قَلْبِ آسِيَةَ امْرَأَةِ فِرْعَوْنَ فَلَمَّا أَرَادَ أَنْ يَقْتُلَهُ فِرْعَوْنُ اسْتَوْهَبَتْهُ مِنْهُ، وَقَالَتْ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا، وَطَلَبَتْ لَهُ الْمَرَاضِعَ فَلَمْ يَجِدُوا أَهْلَ بَيْتٍ يُرْضِعُهُ حَتَّى رَأَتْهُ أُخْتُهُ فَدَلَّتْهُمْ عَلَى أُمِّهَا، وَكَانَتْ أُمُّ مُوسَى عَلَيْهِ السَّلَامُ قَدْ بَلَغَ بِهَا الْخَوْفُ عَلَيْهِ أَنْ كَادَتْ لِتُظْهِرَ أَمْرَهُ لَوْلَا أَنْ رَبَطَ اللَّهُ عَلَى قَلْبِهَا، وَفِي الْأَخِيرِ رَدَّهُ إِلَيْهَا كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ. وَلَمَّا بَلَغَ مُوسَى عَلَيْهِ السَّلَامُ مَبْلَغَ الْأَطْفَالِ نَاوَلَتْهُ يَوْمًا امْرَأَةُ فِرْعَوْنَ إِلَيْهِ فَنَتَفَ مُوسَى لِحْيَتَهُ فَهَمَّ فِرْعَوْنُ بِقَتْلِهِ فَقَالَتِ امْرَأَتُهُ إِنَّهُ لَا يُمَيِّزُ وَلَا يَعْقِلُ وَجَعَلَتْ مُوسَى عَلَيْهِ السَّلَامُ يَخْتَارُ بَيْنَ جَمْرَةٍ وَحُلِيِّهَا اخْتِبَارًا فَاخْتَارَ الْجَمْرَةَ وَوَضَعَهُ عَلَى لِسَانِهِ فَاحْتَرَقَ. وَلَمَّا شَبَّ مُوسَى عَلَيْهِ السَّلَامُ وَصَارَ فَتًى وَدَخَلَ مَدِينَةَ مَنْفَ وَقْتَ غَلْقِ النَّاسِ أَسْوَاقِهِمْ وَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ أَحَدُهُمَا مِنْ بَنِي إِسْرَائِيلَ وَالْآخَرُ مِنَ الْقِبْطِ فَوَكَزَ مُوسَى الْقِبْطِيَّ فَمَاتَ، وَقَدْ تَابَ مُوسَى عَلَيْهِ السَّلَامُ مِنْ هَذَا الْفِعْلِ رَغْمَ كَوْنِهِ قَتْلَ خَطَأٍ، وَاجْتَمَعَ الْقَوْمُ لِيَقْتَصُّوا مِنْ مُوسَى فَجَاءَهُ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ مُحَذِّرًا أَنَّ الْمَلَأَ يَجْتَمِعُونَ لِيَقْتُلُوكَ فَخَرَجَ خَائِفًا يَتَرَقَّبُ حَتَّى وَصَلَ إِلَى مَدْيَنَ حَيْثُ مَاؤُهُمْ وَوَجَدَ عَلَيْهِ امْرَأَتَيْنِ تَسْقِيَانِ غَنَمَهُمَا وَلَا يَسْقِيَانِ حَتَّى يَسْقِيَ النَّاسُ فَلَمَّا عَلِمَ مِنْ خَبَرِهِمَا سَقَى لَهُمَا، وَتَوَجَّهَ إِلَى الظِّلِّ وَبَيْنَمَا هُوَ كَذَلِكَ إِذْ جَاءَتْهُ إِحْدَاهُمَا تَدْعُوهُ إِلَى أَبِيهَا لِيَجْزِيَهُ أَجْرَ مَا سَقَى لَهُمَا فَلَّمَا وَصَلَ إِلَى حَيْثُ أَبِيهِمَا وَعَلِمَ أَبُوهُمَا خَبَرَهُ طَمْأَنَهُ بِأَنَّهُ نُجِّيَ وَطَلَبَ مِنْهُ أَنْ يُزَوِّجَهُ إِحْدَى ابْنَتَيْهِ عَلَى أَنْ يَأْجُرَهُ ثَمَانِيَ حِجَجٍ وَإِنْ زَادَ لِعَشْرٍ فَمِنْ عِنْدِهِ، فَوَافَقَ مُوسَى عَلَيْهِ السَّلَامُ. وَلَمَّا أَتَمَّ الْمُدَّةَ أَرَادَ أَنْ يَرْحَلَ بِأَهْلِهِ فَأَعْطَاهُ صِهْرَهُ مَا وَلَدَتْ غَنَمُهُ مِنْ قَالَبِ لَوْنِ مَنْ وُلِدَ هَذَا الْعَامُ، فَأَخَذَهَا مُوسَى وَسَارَ بِأَهْلِهِ. وَكَانَتِ اللَّيْلَةُ الَّتِي أَرَادَ اللَّهُ - عَزَّ وَجَلَّ - لِمُوسَى كَرَامَتَهُ، وَابْتِدَاءَهُ فِيهَا بِنُبُوَّتِهِ، وَكَلَامِهِ، وَكَانَتِ امْرَأَتُهُ حَامِلًا، فَأَخَذَهَا الطَّلْقُ فِي لَيْلَةٍ شَاتِيَةٍ ذَاتِ مَطَرٍ، وَرَعْدٍ، وَبَرْقٍ، فَأَخْرَجَ زَنْدَهُ لِيَقْدَحَ نَارًا لِأَهْلِهِ لِيَصْطَلُوا وَيَبِيتُوا حَتَّى يُصْبِحَ وَيَعْلَمَ وَجْهَ طَرِيقِهِ، فَأَصْلَدَ زَنْدَهُ فَقَدَحَ حَتَّى أَعْيَا، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَبْصَرَ عَنْ بُعْدٍ نَارًا تَأَجَّجُ فِي جَانِبِ الطُّورِ وَهُوَ الْجَبَلُ الْغَرْبِيُّ مِنْهُ عَنْ يَمِينِهِ، فَقَالَ لِأَهْلِهِ: امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِخَبَرٍ أَيْ; لَعَلِّي أَسْتَعْلِمُ مِنْ عِنْدِهَا عَنِ الطَّرِيقِ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ فَدَلَّ عَلَى أَنَّهُمْ كَانُوا قَدْ تَاهُوا عَنِ الطَّرِيقِ فِي لَيْلَةٍ بَارِدَةٍ وَمُظْلِمَةٍ. فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِ الأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنْ الشَّجَرَةِ أَنْ يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ فَكَلَّمَهُ رَبُّهُ سُبْحَانَهُ ثُمَّ أَرْسَلَهُ وَأَخَاهُ هَارُونُ إِلَى فِرْعَوْنَ، لِيَدْعُوَانِهِ إِلَى اللَّهِ تَعَالَى، وَأَمَرَهُمَا أَنْ يَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى، وَقَدْ دَعَا مُوسَى أَنْ يَشْرَحَ اللَّهُ سُبْحَانَهُ صَدْرَهُ وَيَحْلِلَ الْعُقْدَةَ مِنْ لِسَانِهِ فَيَفْقَهُوا قَوْلَهُ، وَقَدْ دَخَلَا عَلَى فِرْعَوْنَ، وَدَعَاهُ لِرَبِّ الْعَالَمِينَ وَهُوَ يَجْحَدُ وَيُنْكِرُ، ثُمَّ هَدَّدَ وَتَوَعَّدَ، وَمُوسَى عَلَيْهِ السَّلَامُ يُقَابِلُهُ بِالْحُجَجِ وَالْبَرَاهِينِ ثُمَّ عَدَلَ إِلَى الْآيَاتِ وَالْمُعْجِزَاتِ فَأَخْرَجَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ وَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ، فَمَا ارْعَوَى فِرْعَوْنُ وَمَا كَانَ مِنَ الْمُتَّقِينَ، وَادَّعَى أَنَّ مَا جَاءَ بِهِ مُوسَى عَلَيْهِ السَّلَامُ إِنَّمَا هُوَ السِّحْرُ وَأَنَّهُ سَيُعَارِضُهُ بِمِثْلِهِ، وَطَلَبَ الْمُنَاظَرَةَ فَضَرَبَ لَهُ يَوْمَ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى فَجَمَعَ فِرْعَوْنُ كَيْدَهُ مِنَ السَّحَرَةِ مِنْ جَمِيعِ مَمْلَكَتِهِ وَوَعَدَهُمْ وَمَنَّاهُمْ وَقَدَّمَهُمْ فَلَمَّا جَاءَ الْحَقُّ وَتَوَاجَهَ مُوسَى عَلَيْهِ السَّلَامُ وَالسَّحَرَةُ نَصَحَهُمْ مُوسَى عَلَيْهِ السَّلَامُ بِأَلَّا يَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ وَأَنْ يَتَّقُوا فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَخُيِّلَ لِلنَّاسِ أَنَّهَا تَسْعَى وَكَادَ مُوسَى يَتَأَثَّرُ فَأَوْحَى إِلَيْهِ رَبُّهُ إِنَّكَ أَنْتَ الْأَعْلَى وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوهُ كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى فَلَمَّا أَلْقَى مُوسَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ يَبْتَلِعُ مَا صَنَعُوا وَأَيْقَنَ السَّحَرَةُ أَنَّ مَا جَاءَ بِهِ مُوسَى عَلَيْهِ السَّلَامُ لَيْسَ مِنْ قَبِيلِ السِّحْرِ وَإِنَّمَا هُوَ مِنَ اللَّهِ سُبْحَانَهُ فَآمَنُوا بِاللَّهِ رَبِّ الْعَالَمِينَ وَوَقَعُوا لِلَّهِ سَاجِدِينَ، فَمَا كَانَ مِنْ فِرْعَوْنَ إِلَّا التَّهْدِيدُ وَالْوَعِيدُ لَهُمْ إِلَّا أَنَّ هَذَا التَّهْدِيدَ لَمْ يَثْبُتْ أَمَامَ الْإِيمَانِ الرَّاسِخِ فَقَالُوا بِلُغَةِ الْإِيمَانِ الَّتِي لَا تَعْرِفُ الِانْحِنَاءَ إِلَّا لِلَّهِ تَعَالَى سُبْحَانَهُ وَلِدِينِهِ: اقْضِ مَا أَنْتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا، وَهُنَا مَا كَانَ مِنْ فِرْعَوْنَ إِلَّا أَنْ أَنْفَذَ فِيهِمْ مَا قَدَّرَهُ اللَّهُ عَلَيْهِ وَبَاءَ بِإِثْمِهِمْ فَقَطَّعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ مِنْ خِلَافٍ وَصَلَّبَهُمْ فِي جُذُوعِ النَّخْلِ فَأَكْرَمَهُمُ اللَّهُ سُبْحَانَهُ بِالشَّهَادَةِ. وَأَوْحَى اللَّهُ سُبْحَانَهُ إِلَى مُوسَى بِالْمَسِيرِ بِبَنِي إِسْرَائِيلَ وَأَنْ يَحْمِلَ مَعَهُ التَّابُوتَ وَيَدْفِنَهُ فِي الْأَرْضِ الْمُقَدَّسَةِ، فَدُلَّ عَلَى التَّابُوتِ دَلَّتْهُ عَلَيْهِ امْرَأَةٌ عَجُوزٌ وَلَهَا قِصَّةٌ. فَطَارَدَ فِرْعَوْنُ - لَعَنَهُ اللَّهُ - مُوسَى عَلَيْهِ السَّلَامُ وَقَوْمَهُ فَمَا كَانَ مِنْ مُوسَى إِلَّا أَنْ أَمَرَ قَوْمَهُ بِالِاسْتِعَانَةِ بِاللَّهِ تَعَالَى وَالصَّبْرِ وَأَنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ، وَخَرَجَ فِرْعَوْنُ بَطَرًا وَأَشَرًا حَتَّى أَلْجَأَ مُوسَى عَلَيْهِ السَّلَامُ إِلَى الْبَحْرِ حَتَّى إِذَا مَا تَرَاءَ الْجَمْعَانِ، وَقَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ جَاءَ الْأَمْرُ مِنَ اللَّهِ سُبْحَانَهُ أَنِ اضْرِبِ الْبَحْرَ فَانْفَلَقَ وَكَانَ كُلُّ فَرْقٍ كَالطَّوْدِ الْعَظِيمِ وَمَرَّ مُوسَى عَلَيْهِ السَّلَامُ وَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ فَأَطْبَقَهُ اللَّهُ عَلَيْهِ وَأَهْلَكَهُ وَجُنْدَهُ أَجْمَعِينَ، وَلِلَّهِ الْحَمْدُ. هَذَا وَإِنَّ مِنْ طُغْيَانِ فِرْعَوْنَ أَنْ قَتَلَ زَوْجَتَهُ آسِيَةَ لَمَّا آمَنَتْ بِاللَّهِ وَحْدَهُ كَمَا حَرَّقَ مَاشِطَةَ ابْنَتِهِ، وَحَرَّقَ أَبْنَاءَهَا، وَلَمَّا بَلَغَ مِنْ طُغْيَانِ فِرْعَوْنَ وَقَوْمِهِ مَا بَلَغَ أَرْسَلَ اللَّهُ عَلَيْهِمُ الْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ وَكَانُوا كُلَّمَا جَاءَتْهُمْ آيَةٌ يَطْلُبُونَ مِنْ مُوسَى أَنْ يَدْعُوَ رَبَّهُ يَرْفَعُ عَنْهُمُ الْبَلَاءَ وَيُؤْمِنُونَ بِهِ فَلَمَّا يَدْعُو فَيَرْفَعُ عَنْهُمْ لَا يَزِيدُهُمْ إِلَّا كُفْرًا فَلَمَّا أَيْقَنَ مُوسَى عَلَيْهِ السَّلَامُ أَنَّهُمْ أَهْلُ زَيْغٍ وَضَلَالٍ دَعَا عَلَيْهِمْ. وَلَمَّا سَارَ مُوسَى بِقَوْمِهِ وَنَجَّاهُمُ اللَّهُ إِذَا بِهِمْ يَجِدُونَ قَوْمًا عَاكِفِينَ عَلَى أَصْنَامٍ لَهُمْ فَطَلَبُوا مِنْ مُوسَى أَنْ يَجْعَلَ لَهُمْ إِلَهًا كَمَا لَهُمْ آلِهَةً فَأَنْكَرَ عَلَيْهِمْ أَشَدَّ النَّكِيرِ وَذَكَّرَهُمْ بِاللَّهِ سُبْحَانَهُ، وَلَمَّا طَلَبَ مُوسَى مِنْ بَنِي إِسْرَائِيلَ أَنْ يَدْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ لَمْ يَقْبَلُوا وَقَالُوا إِنَّ بِهَا قَوْمًا جَبَّارِينَ، فَكَتَبَ عَلَيْهِمُ التِّيهَ، وَقَدْ وَقَعَ فِيهِ مِنَ الْآيَاتِ الْكَثِيرُ، وَتَوَفَّى اللَّهُ سُبْحَانَهُ هَارُونَ عَلَيْهِ السَّلَامُ فِي التِّيهِ. ثُمَّ لَمَّا ذَهَبَ مُوسَى لِمُلَاقَاةِ اللَّهِ تَعَالَى وَأَخْذِ التَّوْرَاةِ صَنَعَ لَهُمُ السَّامِرِيُّ الْعِجْلَ وَعَكَفُوا عَلَى عِبَادَتِهِ وَقَدْ نَهَاهُمْ هَارُونُ وَأَنْكَرَ عَلَيْهِمْ فَرَدُّوا عَلَيْهِ وَقَدْ رَجَعَ مُوسَى عَلَيْهِ السَّلَامُ إِلَيْهِمْ مُغْضَبًا وَأَلْقَى أَلْوَاحَ التَّوْرَاةِ مِنْ يَدِهِ مِنْ شِدَّةِ الْغَضَبِ وَأَخَذَ بِرَأْسِ أَخِيهِ وَحَرَّقَ الْعِجْلَ وَأَلْقَاهُ فِي الْبَحْرِ، وَاخْتَارَ عَلَيْهِ السَّلَامُ مِنْ قَوْمِهِ سَبْعِينَ رَجُلًا يَذْهَبُونَ مَعَهُ إِلَى الطُّورِ لِيَعْتَذِرُوا عَمَّا وَقَعَ مِنْ قَوْمِهِمْ مِنَ الْكُفْرِ وَيَتُوبُونَ إِلَى اللَّهِ تَعَالَى. وَقَدْ طَلَبُوا أَنْ يَرَوُا اللَّهَ تَعَالَى جَهْرَةً فَصُعِقُوا وَذَلِكَ فِي قِصَّةٍ. وَمِمَّا وَقَعَ لِمُوسَى عَلَيْهِ السَّلَامُ مَا قَصَّهُ الرَّحْمَنُ فِي كِتَابِهِ الْعَزِيزِ مِنْ قِصَّةِ الْبَقَرَةِ وَإِحْيَاءِ الْقَتِيلِ بِضَرْبِهِ بِبَعْضِهَا، وَمَا جَاءَ مِنْ لِقَاءِ مُوسَى لِلْخَضِرِ عَلَيْهِمَا السَّلَامُ، وَمَا وَقَعَ فِيهَا مِنَ الْآيَاتِ وَالْعِلْمِ النَّافِعِ كَمَا اخْتَلَفَ الْعُلَمَاءُ فِي الْخَضِرِ هَلْ كَانَ نَبِيًّا أَمْ وَلِيًّا؟ وَهَلْ مَا زَالَ حَيًّا أَمْ قَضَى؟ وَمَا جَاءَ فِي قِصَّةِ قَارُونَ وَتَجَبُّرِهِ، وَبِلْعَامَ بْنِ بَاعُورَاءَ الَّذِي آتَاهُ اللَّهُ تَعَالَى آيَاتِهِ فَانْسَلَخَ مِنْهَا، وَاتَّبَعَ هَوَاهُ. وَقَدِ احْتَمَلَ مُوسَى عَلَيْهِ السَّلَامُ مِنْ إِيذَاءِ بَنِي إِسْرَائِيلَ الْكَثِيرَ حَتَّى نَسَبُوهُ إِلَى الْأُدْرِ فَبَرَّأَهُ اللَّهُ تَعَالَى مِمَّا قَالُوا وَأَطْلَعَهُمْ عَلَى اسْتِوَاءِ خِلْقَتِهِ ثُمَّ تَوَفَّى اللَّهُ تَعَالَى مُوسَى عَلَيْهِ السَّلَامُ فِي التِّيهِ، فَدَعَا اللَّهَ أَنْ يُقَرِّبَهُ إِلَى بَيْتِ الْمَقْدِسِ فَأُجِيبَ إِلَى ذَلِكَ.

     ✧ Summary of the story of Moses the one who spoke with Allah (peace and blessings be upon him) He is the prophet of Allah, Moses b. ʿImrān b. Qāhith b. ʿĀzir b. Lāwī b. Yaʿqūb b. Isḥāq b. Ibrāhīm, peace be upon them. He came one thousand years after Abraham the Friend ﷺ. Since Joseph ﷺ, the Israelites had been ruled by the Pharaohs in Egypt without being subjected to harm, until the Pharaoh of Moses ﷺ came—he was the fourth Pharaoh after the Pharaoh of Joseph ﷺ and the longest-lived of them. He ruled them with oppression, humiliation, and contempt, killing their sons and sparing their women, and imposing upon them unbearable labors. That was because he had learned what the Israelites were saying: that a boy would be born among them at whose hands the kingdom of Egypt would be destroyed. So then he ordered the killing of the male children among them. When the killing increased among them, the Copts feared that they would not find anyone from the Israelites to carry out the work in their place, so they complained of that to Pharaoh, and he ordered that the male children of the Israelites be killed one year and spared the next. When Allah, exalted and glorified be He, willed to bestow favor upon those who were oppressed in the land, Moses ﷺ was born, and that was in the year in which male newborns were being slaughtered. When Moses' mother gave birth, she was inspired to make for him a chest, and she tied it with a rope. Her house was adjacent to the Nile. She would nurse him, and when she feared anyone, she would place him in that chest and send it into the river while keeping the end of the rope with her, and when they went away she would pull him back to her with it. One day she sent him off and forgot to keep the end of the rope with her, so he drifted with the Nile and passed by Pharaoh's house. The family of Pharaoh picked him up, and Allah, exalted be He, cast love for him into the heart of Āsiyah, Pharaoh's wife. When Pharaoh wanted to kill him, she asked for him to be given to her and said, "Perhaps he will benefit us, or we may adopt him as a son." She sought wet nurses for him, but they could not find a household whose milk he would accept, until his sister saw him and directed them to their mother. Moses' mother ﷺ had become so fearful for him that she almost disclosed his affair, had Allah not bound her heart. In the end, He returned him to her so that her eye might be comforted and she would not grieve. When Moses ﷺ reached the age of a child, one day Pharaoh's wife handed him to Pharaoh, and Moses plucked his beard. Pharaoh resolved to kill him, but his wife said, "He does not distinguish or understand." Moses ﷺ was made to choose between a live coal and her jewelry as a test, and he chose the coal and put it on his tongue, so his tongue was burned. When Moses ﷺ grew up and became a young man, he entered the city of Memphis at the time when people were closing their markets. He found in it two men fighting, one of them from the Israelites and the other from the Copts. Moses struck the Copt and he died. Moses ﷺ repented of this act, even though it was an accidental killing. The people gathered to exact retaliation from Moses, and a man came to him from the farthest end of the city warning him that the chiefs were gathering to kill him. So he left in fear, watching out, until he reached Midian, where their water was. He found there two women watering their flocks, and they did not water until the people had finished. When he learned of their situation, he watered for them, then turned to the shade. While he was thus, one of the two women came to him inviting him to her father so that he might reward him for the watering he had done for them. When he reached their father and the father learned of his story, he reassured him that he had been saved, and asked him to marry one of his two daughters on condition that he hire himself to him for eight years, and if he completed ten, it would be from himself. Moses ﷺ agreed. When he completed the term, he wanted to depart with his family. His father-in-law gave him what his flocks had given birth to of the color pattern of those born that year. Moses took them and departed with his family. The night in which Allah—mighty and majestic be He—willed for Moses His honor and the beginning of his prophethood and His speaking to him, his wife was pregnant, and labor seized her on a cold, rainy night with thunder and lightning. He took out his fire drill to strike a fire for his family so they might warm themselves and spend the night until morning and he could learn the direction of his path. His fire drill failed, and he kept striking until he was exhausted. While he was thus, he saw from afar a fire blazing on the side of the mount—that is, the western mountain, on his right. He said to his family, "Stay; indeed I perceive a fire. Perhaps I may bring you from it some information," that is, perhaps I may learn from it about the way, "or a brand from the fire that you may warm yourselves." This indicates that they had lost their way on a cold, dark night. When he came to it, he was called from the right side of the valley, in the blessed spot, from the tree: "O Moses, indeed I am Allah, Lord of the worlds." His Lord, glorified be He, spoke to him, then sent him and his brother Aaron to Pharaoh, to call him to Allah, exalted be He, and commanded them to speak to him a gentle word, that perhaps he might remember or fear. Moses prayed that Allah, glorified be He, would expand his breast and loosen the knot from his tongue so that they might understand his speech. They entered upon Pharaoh and called him to the Lord of the worlds, while he denied and rejected. Then he threatened and warned, and Moses ﷺ confronted him with arguments and proofs. Then he turned to signs and miracles: he drew out his hand and it was white to the beholders, and he cast down his staff and it became a manifest serpent. But Pharaoh did not desist and was not among the God-fearing. He claimed that what Moses ﷺ had brought was only sorcery and that he would oppose him with the like of it, and he requested a contest. So he set for him the day of adornment and that the people be assembled at forenoon. Pharaoh gathered his plot—the sorcerers from all his kingdom—and promised them and gave them hope and put them forward. When the truth came and Moses ﷺ faced the sorcerers, Moses ﷺ advised them not to fabricate lies against Allah and to fear Him. They cast down their ropes and staffs, and it was made to appear to the people that they were moving, and Moses was about to be affected. Then his Lord revealed to him, "You are the higher, and cast what is in your right hand; it will swallow up what they have made. What they have made is only the craft of a sorcerer, and the sorcerer does not succeed wherever he comes." When Moses cast down his staff, it became a manifest serpent, devouring what they had made. The sorcerers were certain that what Moses ﷺ had brought was not of the sort of sorcery but was from Allah, glorified be He. So they believed in Allah, Lord of the worlds, and fell down prostrating to Allah. Pharaoh had nothing but threats and warnings for them, but these threats did not stand before their firm faith. They said in the language of faith, which knows no bending except to Allah, exalted and glorified be He, and to His religion: "Decree whatever you are to decree; you only decree for this worldly life." Here Pharaoh could only carry out upon them what Allah had decreed for him, and he bore their sin: he cut off their hands and feet on opposite sides and crucified them on trunks of palm trees. Allah, glorified be He, honored them with martyrdom. Allah, glorified be He, revealed to Moses to depart with the Israelites and to carry with him the Ark and bury it in the Holy Land. He was directed to the Ark by an old woman, and she has a story. Pharaoh—may Allah curse him—pursued Moses ﷺ and his people. Moses had no recourse but to command his people to seek help from Allah, exalted be He, and to be patient, and that the outcome is for the God-fearing. Pharaoh went forth in arrogance and insolence until he drove Moses ﷺ to the sea. When the two hosts saw each other, and Moses' companions said, "We are overtaken," the command came from Allah, glorified be He: "Strike the sea." It parted, and each part was like a great mountain. Moses ﷺ crossed, and Pharaoh and his soldiers followed them. Allah closed it over him and destroyed him and all his troops. And praise be to Allah. Moreover, among Pharaoh's tyranny was that he killed his wife Āsiyah when she believed in Allah alone, just as he burned the hairdresser of his daughter and burned her children. When the tyranny of Pharaoh and his people reached its extent, Allah sent upon them lice, frogs, and blood. Every time a sign came to them, they asked Moses to call upon his Lord to remove the affliction from them and they would believe in him. But when he called and it was removed, it only increased them in disbelief. When Moses ﷺ was certain that they were people of deviation and misguidance, he supplicated against them. When Moses departed with his people and Allah saved them, they came upon a people devoted to idols of theirs. They asked Moses to make for them a god as they had gods. He rebuked them most severely and reminded them of Allah, glorified be He. When Moses asked the Israelites to enter the Holy Land, they refused and said, "In it are a people of giants." So wandering in the wilderness was decreed upon them, and many signs occurred in it. Allah, glorified be He, took Aaron ﷺ in death in the wilderness. Then, when Moses went to meet Allah, exalted be He, and to receive the Torah, the Sāmirī made for them the calf, and they devoted themselves to worshiping it. Aaron had forbidden them and rebuked them, but they opposed him. Moses ﷺ returned to them angry and cast the tablets of the Torah from his hand out of intense anger, seized his brother by the head, burned the calf, and threw it into the sea. He chose from his people seventy men to go with him to the Mount to apologize for what their people had fallen into of disbelief and to repent to Allah, exalted be He. They asked to see Allah, exalted be He, openly, and they were struck down—that is in a story. Among what happened to Moses ﷺ was what the Most Merciful related in His Mighty Book: the story of the cow and the revival of the slain man by striking him with part of it, and the meeting of Moses with al-Khiḍr (peace be upon them both), and the signs and beneficial knowledge that occurred in it. Scholars differed about al-Khiḍr: was he a prophet or a saint? And is he still alive or has he passed away? And what came in the story of Korah and his tyranny, and Balaam b. Bāʿūrāʾ, whom Allah, exalted be He, gave His signs, but he detached himself from them and followed his desire. Moses ﷺ endured much harm from the Israelites, until they attributed to him a defect in his private parts, but Allah, exalted be He, cleared him of what they said and showed them the soundness of his physique. Then Allah, exalted be He, took Moses ﷺ in death in the wilderness. He prayed to Allah to bring him near to Jerusalem, and that was granted to him.

208. Tarikh (al-Tabari) 195No grade recorded

     كَانَ بَيْنَ مُوسَى وَإِبْرَاهِيمَ أَلْفُ سَنَةٍ، وَبَيْنَ إِبْرَاهِيمَ وَنُوحٍ أَلْفُ سَنَةٍ، وَبَيْنَ نُوحٍ وَآدَمَ أَلْفُ سَنَةٍ. عَنْ عِكْرِمَةَ، قَالَ: كَانَ بَيْنَ آدَمَ وَنُوحٍ عَشَرَةُ قُرُونٍ  كُلُّهُمْ عَلَى الْإِسْلَامِ. .

     ✧ There were a thousand years between Moses and Abraham, and a thousand years between Abraham and Noah, and a thousand years between Noah and Adam. From ʿIkrimah, who said: There were ten centuries between Adam and Noah, all of them upon Islam. .

209. Tarikh (al-Tabari) 196No grade recorded

     هُوَ مُوسَى بْنُ عِمْرَانَ بْنِ قَاهِثَ بْنِ عَازِرَ بْنِ لَاوِي بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ، عَلَيْهِمُ السَّلَامُ، كَذَلِكَ قَالَ هِشَامُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ. وَقَالَ ابْنُ إِسْحَاقَ: مُوسَى بْنُ عِمْرَانَ بْنِ يَصْهَرَ بْنِ قَاهِثَ بْنِ لَاوِي. وَرَأَيْتُهُ بِخَطِّ أَبِي الْحُسَيْنِ بْنِ الْمُنَادِي: "نَاهِبُ" بِالنُّونِ وَالْبَاءِ. وَوُلِدَ لَاوِي لِيَعْقُوبَ وَهُوَ ابْنُ تِسْعٍ وَثَمَانِينَ سَنَةً، وَوُلِدَ قَاهِثُ لِلَاوِي وَهُوَ ابْنُ سِتٍّ وَأَرْبَعِينَ سَنَةً، وَوُلِدَ لِقَاهِثَ يَصْهَرُ، وَوُلِدَ عِمْرَانُ لِيَصْهَرَ وَلَهُ سِتُّونَ سَنَةً، وَكَانَ عُمُرُهُ جَمِيعُهُ مِائَةً وَثَلَاثِينَ سَنَةً. وَأُمُّ مُوسَى يُوخَابِدُ. وَاسْمُ امْرَأَتِهِ صَفُورَا بِنْتُ شُعَيْبٍ النَّبِيِّ.

     ✧ He is Moses b. ʿImrān b. Qāhith b. ʿĀzir b. Lāwī b. Yaʿqūb b. Isḥāq b. Ibrāhīm, peace be upon them. Thus said Hishām b. Muḥammad, from his father. Ibn Isḥāq said: Moses b. ʿImrān b. Yaṣhar b. Qāhith b. Lāwī. And I saw it in the handwriting of Abū al-Ḥusayn b. al-Munādī: "Nāhib," with nūn and bāʾ. Lāwī was born to Yaʿqūb when he was eighty-nine years old, Qāhith was born to Lāwī when he was forty-six years old, Yaṣhar was born to Qāhith, and ʿImrān was born to Yaṣhar when he was sixty years old; his entire lifespan was one hundred thirty years. The mother of Moses was Yūkhābid. The name of his wife was Ṣafūrā, daughter of Shuʿayb the prophet.

210. Tarikh (al-Tabari) 197No grade recorded

     كَانَ فِرْعَوْنُ يُوسُفَ لَا يُؤْذِي بَنِي إِسْرَائِيلَ بَلْ يُحْسِنُ إِلَيْهِمْ، فَلَمَّا مَاتَ وَلِي بَعْدَهُ فِرْعَوْنُ مِنْ فَرَاعِنَتِهِمْ فَلَمْ يُؤْذِ بَنِي إِسْرَائِيلَ، ثُمَّ مَلَكَ فِرْعَوْنُ مُوسَى، وَهُوَ الرَّابِعُ مِنَ الْفَرَاعِنَةِ، وَكَانَ أَخْبَثَهُمْ، وَعَاشَ ثَلَاثَمِائَةِ سَنَةٍ، وَاسْتَعْبَدَ بَنِي إِسْرَائِيلَ وَعَذَّبَهُمْ. عن مَعْمَرُ بْنُ بِشْرٍ، قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ، يَقُولُ: كَانَ فِرْعَوْنُ عَطَّارًا، وَكَانَ مِنْ أَهْلِ أَصْبَهَانَ فَأَفْلَسَ وَرَكِبَهُ دَيْنٌ، فَخَرَجَ يَلْتَمِسُ مَا يَقْضِي دَيْنَهُ فَلَمْ تَزَلْ تَرْفَعُهُ أَرْضٌ وَتَضَعُهُ أُخْرَى حَتَّى دَخَلَ مِصْرَ، وَرَأَى عِنْدَ بَابِ الْمَدِينَةِ وَقْرَ بِطِّيخٍ بِدِرْهَمٍ، وَفِي الْمَدِينَةِ بِطِّيخَةٌ بِدِرْهَمٍ. قَالَ فِرْعَوْنُ: قَدْ صِرْتُ إِلَى مَوْضِعٍ أَقْضِي دَيْنِي وَأَسْتَغْنِي فَاشْتَرَى وَقْرًا بِدِرْهَمٍ. وَمَضَى لِيُدْخِلَهُ الْمَدِينَةَ فَتَنَاوَلَ كُلُّ إِنْسَانٍ بِطِّيخَةً حَتَّى بَقِيَ مَعَهُ وَاحِدَةٌ وَبَاعَهَا بِدِرْهَمٍ، فَضَجِرَ، فَقَالُوا لَهُ: هَكَذَا سُنَّتُنَا، فَقَالَ: أَمَا هَا هُنَا أَحَدٌ يَعْدِلُ أَوْ نَصِيرٌ؟ فَقَالُوا: لَا هَا هُنَا مَلِكٌ، قَدْ خَلَا بِلَذَّاتِهِ، وَسَلَّطَ وَزِيرَهُ عَلَى النَّاسِ لَيْسَ يَنْظُرُ فِي شَيْءٍ، فَبَسَطَ لِبْدًا عَلَى الْمَقَابِرِ، فَجَعَلَ يَأْخُذُ مِنْ كُلِّ جِنَازَةٍ أَرْبَعَةَ دَرَاهِمَ، فَصَبَرَ بِذَلِكَ مَا شَاءَ اللَّهُ حَتَّى مَاتَتْ بِنْتُ الْمَلِكِ، فَمَرُّوا بِهَا عَلَيْهِ، فَقَالَ: هَاتُوا أَرْبَعَةَ دَرَاهِمَ، فَقَالُوا: هَذِهِ بِنْتُ الْمَلِكِ، فَقَالَ: هَاتُوا ثَمَانِيَةً، فَمَا زَالَ وَزَالُوا يَتَنَازَعُونَ حَتَّى أَضْعَفَ عَلَيْهِمْ مَرَّاتٍ، فَلَمَّا رَجَعُوا قَالُوا لِلْمَلِكِ: عَمِلَ بِنَا عَامِلُ الْمَوْتَى كَذَا وَكَذَا، قَالَ: وَمَنْ عَامِلُ الْمَوْتَى، فَوَصَفُوا لَهُ. فَبَعَثَ إِلَى وَزِيرِهِ، فَدَعَاهُ فَقَالَ: أَنْتَ اسْتَعْمَلْتَ هَذَا؟ قَالَ: لَا، فَدَعَاهُ، فَقَالَ: مَنِ اسْتَعْمَلَكَ، فَقَصَّ عَلَيْهِ الْقِصَّةَ، وَأَخْبَرَهُ بِأَمْرِ الْبِطِّيخِ وَأَنَّهُمْ قَالُوا لَهُ: إِنَّهُ لَيْسَ هَا هُنَا أَحَدٌ يَعْدِلُ، فَلَمَّا رَأَيْتُ ذَلِكَ صَنَعْتُ مَا تَرَى لِيَنْتَهِيَ إِلَيْكَ، فَتَغَيَّرَ وَتَنْتَبِهَ لِمُلْكِكَ. قَالَ: فَمُذْ كَمْ أَنْتَ عَلَى حَالِكَ، فَقَالَ: سِنِينَ كَثِيرَةٍ حَتَّى صِرْتُ إِلَى الْأَمْوَالِ الْكَثِيرَةِ، فَأَمَرَ بِوَزِيرِهِ فَضُرِبَتْ عُنُقُهُ، وَاسْتَوْزَرَ فِرْعَوْنَ فَسَارَ فِيهِمْ بِسِيرَةٍ حَسَنَةٍ وَأَذَاقَهُمْ فِيهَا طَعْمَ الْعَيْشِ؛ لِمَا كَانُوا فِيهِ قَبْلُ، يَقْضِي [بِالْحَقِّ وَلَوْ عَلَى نَفْسِهِ. ثُمَّ] إِنَّ الْمَلِكَ مَاتَ، فَقَالُوا: مَنْ نَسْتَخْلِفُ؟ فَاجْتَمَعَ رَأْيُهُمْ فَقَالُوا: لَا نَسْتَعْمِلُ غَيْرَ هَذَا الَّذِي أَذَاقَنَا طَعْمَ الْعَيْشِ، فَمَلَّكُوهُ عَلَى أَنْفُسِهِمْ، فَلَمْ يَزَلْ عَلَيْهِمْ يَمُوتُ قَرْنٌ وَيُخْلِفُهُمْ آخَرُونَ، وَتَرَاخَى بِهِ السِّنُّ وَطَالَ مُلْكُهُ حَتَّى ادَّعَى مَا عَلِمْتُمْ. تاريخ وجود بني إسرائيل في مصر وقَالَ ابْنُ عَبَّاسٍ، وَغَيْرُهُ، دَخَلَ حَدِيثُ بَعْضِهِمْ فِي بَعْضٍ: إِنَّ اللَّهَ تَعَالَى لَمَّا قَبَضَ يُوسُفَ وَهَلَكَ الْمَلِكُ الَّذِي كَانَ مَعَهُ وَتَوَارَثَتِ الْفَرَاعِنَةُ مُلْكَ مِصْرَ وَنَشَرَ اللَّهُ بَنِي إِسْرَائِيلَ لَمْ يَزَلْ بَنُو إِسْرَائِيلَ تَحْتَ يَدِ الْفَرَاعِنَةِ وَهُمْ عَلَى بَقَايَا مِنْ دِينِهِمْ مِمَّا كَانَ يُوسُفُ، وَيَعْقُوبُ، وَإِسْحَاقُ، وَإِبْرَاهِيمُ شَرَعُوا فِيهِمْ مِنَ الْإِسْلَامِ حَتَّى كَانَ فِرْعَوْنُ مُوسَى، وَكَانَ أَعْتَاهُمْ عَلَى اللَّهِ وَأَعْظَمَهُمْ قَوْلًا وَأَطْوَلَهُمْ عُمُرًا، وَاسْمُهُ فِيمَا ذُكِرَ الْوَلِيدُ بْنُ مُصْعَبٍ، وَكَانَ سَيِّئَ الْمَلَكَةِ عَلَى بَنِي إِسْرَائِيلَ يُعَذِّبُهُمْ وَيَجْعَلُهُمْ خَوَلًا وَيَسُومُهُمْ سُوءَ الْعَذَابِ. قال تعالى إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا أَيْ ; تَجَبَّرَ وَعَتَا، وَطَغَى وَبَغَى، وَآثَرَ الْحَيَاةَ الدُّنْيَا وَأَعْرَضَ عَنْ طَاعَةِ الرَّبِّ الْأَعْلَى. وَجَعَلَ أَهْلَهَا شِيَعًا أَيْ قَسَّمَ رَعِيَّتَهُ إِلَى أَقْسَامٍ وَفِرَقٍ وَأَنْوَاعٍ يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ وَهُمْ شَعْبُ بَنِي إِسْرَائِيلَ، الَّذِينَ هُمْ مِنْ سُلَالَةِ نَبِيِّ اللَّهِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ. وَكَانُوا إِذْ ذَاكَ خِيَارَ أَهْلِ الْأَرْضِ، وَقَدْ سَلَّطَ اللَّهُ عَلَيْهِمْ هَذَا الْمَلِكَ الظَّالِمَ الْغَاشِمَ الْكَافِرَ الْفَاجِرَ، يَسْتَعْبِدُهُمْ وَيَسْتَخْدِمُهُمْ فِي أَخَسِّ الصَّنَائِعِ وَالْحِرَفِ، وَأَرْدَئِهَا، وَأَدْنَاهَا، وَمَعَ هَذَا يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ وَكَانَ الْحَامِلُ لَهُ عَلَى هَذَا الصَّنِيعِ الْقَبِيحِ، أَنَّ بَنِي إِسْرَائِيلَ كَانُوا يَتَدَارَسُونَ فِيمَا بَيْنَهُمْ مَا كَانُوا يَأْثُرُونَهُ عَنْ إِبْرَاهِيمَ الْخَلِيلِ، عَلَيْهِ السَّلَامُ، مِنْ أَنَّهُ سَيَخْرُجُ مِنْ ذُرِّيَّتِهِ غُلَامٌ يَكُونُ هَلَاكُ مَلِكِ مِصْرَ عَلَى يَدَيْهِ، وَذَلِكَ، وَاللَّهُ أَعْلَمُ، حِينَ جَرَى عَلَى سَارَّةَ امْرَأَةِ الْخَلِيلِ مِنْ مَلِكِ مِصْرَ، مِنْ إِرَادَتِهِ إِيَّاهَا عَلَى السُّوءِ، وَعِصْمَةِ اللَّهِ لَهَا. وَكَانَتْ هَذِهِ الْبِشَارَةُ مَشْهُورَةً فِي بَنِي إِسْرَائِيلَ، فَتَحَدَّثَ بِهَا الْقِبْطُ فِيمَا بَيْنَهُمْ، وَوَصَلَتْ إِلَى فِرْعَوْنَ فِي مَجْلِسِ مُسَامَرَتِهِ مَعَ أُمَرَائِهِ وَأَسَاوِرَتِهِ وَهُمْ يَسْمُرُونَ عِنْدَهُ، فَأَمَرَ عِنْدَ ذَلِكَ بِقَتْلِ أَبْنَاءِ بَنِي إِسْرَائِيلَ ; حَذَرًا مِنْ وُجُودِ هَذَا الْغُلَامِ، وَلَنْ يُغْنِيَ حَذَرٌ مِنْ قَدَرٍ. وَقِيلَ: بَلْ تَذَاكَرَ فِرْعَوْنُ وَجُلَسَاؤُهُ مَعًا مَا وَعَدَ اللَّهُ - عَزَّ وَجَلَّ - إِبْرَاهِيمَ أَنْ يَجْعَلَ فِي ذُرِّيَّتِهِ أَنْبِيَاءَ وَمُلُوكًا، فَقَالَ بَعْضُهُمْ: إِنَّ بَنِي إِسْرَائِيلَ لَيَنْتَظِرُونَ ذَلِكَ، وَقَدْ كَانُوا يَظُنُّونَهُ يُوسُفَ بْنَ يَعْقُوبَ، فَلَمَّا هَلَكَ قَالُوا: لَيْسَ هَكَذَا وَعْدُ اللَّهِ إِبْرَاهِيمَ. فَقَالَ فِرْعَوْنُ: كَيْفَ تَرَوْنَ ؟ فَأَجْمَعُوا عَلَى أَنْ يَبْعَثَ رِجَالًا يَقْتُلُونَ كُلَّ مَوْلُودٍ فِي بَنِي إِسْرَائِيلَ، وَقَالَ لِلْقِبْطِ: انْظُرُوا مَمَالِيكَكُمُ الَّذِينَ يَعْمَلُونَ خَارِجًا فَأَدْخِلُوهُمْ وَاجْعَلُوا بَنِي إِسْرَائِيلَ يَلُونَ ذَلِكَ، فَجَعَلَ بَنِي إِسْرَائِيلَ فِي أَعْمَالِ غِلْمَانِهِمْ، فَذَلِكَ حِينَ يَقُولُ اللَّهُ - عَزَّ وَجَلَّ -: إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ، فَجَعَلَ لَا يُولَدُ لِبَنِي إِسْرَائِيلَ مَوْلُودٌ إِلَّا ذُبِحَ وَكَانَ يَأْمُرُ بِتَعْذِيبِ الْحَبَالَى حَتَّى يَضَعْنَ، فَكَانَ يَشُقُّ الْقَصَبَ وَيُوقِفُ الْمَرْأَةَ عَلَيْهِ فَيَقْطَعُ أَقْدَامَهُنَّ، وَكَانَتِ الْمَرْأَةُ تَضَعُ فَتَتَّقِي بِوَلَدِهَا الْقَصَبَ، وَقَذَفَ اللَّهُ الْمَوْتَ فِي مَشْيَخَةِ بَنِي إِسْرَائِيلَ وعَنِ ابْنِ مَسْعُودٍ، وَعَنْ أُنَاسٍ مِنَ الصَّحَابَةِ أَنَّ فِرْعَوْنَ رَأَى فِي مَنَامِهِ كَأَنَّ نَارًا قَدْ أَقْبَلَتْ مِنْ نَحْوِ بَيْتِ الْمَقْدِسِ فَأَحْرَقَتْ دَوْرَ مِصْرَ وَجَمِيعَ الْقِبْطِ، وَلَمْ تَضُرَّ بَنِي إِسْرَائِيلَ، فَلَمَّا اسْتَيْقَظَ هَالَهُ ذَلِكَ فَجَمَعَ الْكَهَنَةَ وَالْحُزَاةَ وَالسَّحَرَةَ وَسَأَلَهُمْ عَنْ ذَلِكَ، فَقَالَ لَهُ الْكَهَنَةُ: هَذَا غُلَامٌ يُولَدُ مِنْ بَنِي إِسْرَائِيلَ، يَكُونُ سَبَبَ هَلَاكِ أَهْلِ مِصْرَ عَلَى يَدَيْهِ. فَلِهَذَا أَمَرَ بِقَتْلِ الْغِلْمَانِ وَتَرْكِ النِّسْوَانِ. وَلِهَذَا قَالَ اللَّهُ تَعَالَى: وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَهُمْ بَنُو إِسْرَائِيلَ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ أَيِ ; الَّذِينَ يَئُولُ مُلْكُ مِصْرَ وَبِلَادُهَا إِلَيْهِمْ وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ أَيْ ; سَنَجْعَلُ الضَّعِيفَ قَوِيًّا، وَالْمَقْهُورَ قَاهِرًا، وَالذَّلِيلَ عَزِيزًا. وَقَدْ جَرَى هَذَا كُلُّهُ لِبَنِي إِسْرَائِيلَ ; كَمَا قَالَ تَعَالَى: وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَةُ رَبِّكَ الْحُسْنَى عَلَى بَنِي إِسْرَائِيلَ بِمَا صَبَرُوا [ الْأَعْرَافِ: 137 ] وَقَالَ تَعَالَى: فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ كَذَلِكَ وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ [ الشُّعَرَاءِ 57 - 59 ]. وَالْمَقْصُودُ أَنَّ فِرْعَوْنَ احْتَرَزَ كُلَّ الِاحْتِرَازِ أَنْ لَا يُوجَدَ مُوسَى، حَتَّى جَعَلَ رِجَالًا وَقَوَابِلَ يَدُورُونَ عَلَى الْحَبَالَى، وَيَعْلَمُونَ مِيقَاتَ وَضْعِهِنَّ، فَلَا تَلِدُ امْرَأَةٌ ذَكَرًا إِلَّا ذَبَحَهُ أُولَئِكَ الذَّبَّاحُونَ مِنْ سَاعَتِهِ. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّهُ إِنَّمَا كَانَ يَأْمُرُ بِذَبْحِ الْغِلْمَانِ لِتَضْعُفَ شَوْكَةُ بَنِي إِسْرَائِيلَ، فَلَا يُقَاوِمُونَهُمْ إِذَا غَالَبُوهُمْ أَوْ قَاتَلُوهُمْ. وَفِي هَذَا نَظَرٌ، بَلْ هُوَ بَاطِلٌ، وَإِنَّمَا وَقَعَ هَذَا بَعْدَ بَعْثَةِ مُوسَى فَجَعَلَ يَقْتُلُ الْوِلْدَانَ، كَمَا قَالَ تَعَالَى: فَلَمَّا جَاءَهُمْ بِالْحَقِّ مِنْ عِنْدِنَا قَالُوا اقْتُلُوا أَبْنَاءَ الَّذِينَ آمَنُوا مَعَهُ وَاسْتَحْيُوا نِسَاءَهُمْ [ غَافِرٍ: 5 ]. وَلِهَذَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى: أُوذِينَا مِنْ قَبْلِ أَنْ تَأْتِيَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا [ الْأَعْرَافِ: 129 ]. فَالصَّحِيحُ أَنَّ فِرْعَوْنَ إِنَّمَا أَمَرَ بِقَتْلِ الْغِلْمَانِ أَوَّلًا حَذَرًا مِنْ وُجُودِ مُوسَى عَلَيْهِ السَّلَامُ. هَذَا، وَالْقَدَرُ يَقُولُ: يَا أَيُّهَا الْمَلِكُ الْجَبَّارُ، الْمَغْرُورُ بِكَثْرَةِ جُنُودِهِ، وَسُلْطَةِ بَأْسِهِ وَاتِّسَاعِ سُلْطَانِهِ، قَدْ حَكَمَ الْعَظِيمُ الَّذِي لَا يُغَالَبُ وَلَا يُمَانَعُ، وَلَا تُخَالَفُ أَقْدَارُهُ أَنَّ هَذَا الْمَوْلُودَ الَّذِي تَحْتَرِزُ مِنْهُ، وَقَدْ قَتَلْتَ بِسَبَبِهِ مِنَ النُّفُوسِ مَا لَا يُعَدُّ وَلَا يُحْصَى، لَا يَكُونُ مُرَبَّاهُ إِلَّا فِي دَارِكَ وَعَلَى فِرَاشِكَ، وَلَا يُغَذَّى إِلَّا بِطَعَامِكَ وَشَرَابِكَ فِي مَنْزِلِكَ، وَأَنْتَ الَّذِي تَتَبَنَّاهُ وَتُرَبِّيهِ وَتَتَعَدَّاهُ، وَلَا تَطَّلِعُ عَلَى سِرِّ مَعْنَاهُ، ثُمَّ يَكُونُ هَلَاكُكَ فِي دُنْيَاكَ وَأُخْرَاكَ عَلَى يَدَيْهِ ; لِمُخَالَفَتِكَ مَا جَاءَكَ بِهِ مِنَ الْحَقِّ الْمُبِينِ، وَتَكْذِيبِكَ مَا أُوحِيَ إِلَيْهِ، لِتَعْلَمَ أَنْتَ وَسَائِرُ الْخَلْقِ أَنَّ رَبَّ السَّمَاوَاتِ وَالْأَرْضِ هُوَ الْفَعَّالُ لِمَا يُرِيدُ، وَأَنَّهُ هُوَ الْقَوِيُّ الشَّدِيدُ، ذُو الْبَأْسِ الْعَظِيمِ، وَالْحَوَلِ وَالْقُوَّةِ وَالْمَشِيئَةِ، الَّتِي لَا مَرَدَّ لَهَا.

     ✧ The Pharaoh of Joseph did not harm the Children of Israel; rather, he was kind to them. When he died, a Pharaoh from among their Pharaohs succeeded him, and he did not harm the Children of Israel. Then the Pharaoh of Moses ruled, and he was the fourth of the Pharaohs, and he was the most wicked of them. He lived three hundred years, enslaved the Children of Israel, and tortured them. From Maʿmar b. Bishr, who said: I heard ʿAbd Allāh b. al-Mubārak say: Pharaoh was a perfumer, and he was from the people of Isfahan. He became bankrupt and was burdened with debt, so he went out seeking what would settle his debt. The land kept raising him up and another lowering him down until he entered Egypt. He saw at the city gate a load of melons for a dirham, while in the city a single melon was for a dirham. Pharaoh said: I have come to a place where I can settle my debt and become wealthy. So he bought a load for a dirham. He proceeded to bring it into the city, but every person took a melon until only one remained with him, and he sold it for a dirham. He became distressed. They said to him: This is our custom. He said: Is there no one here who is just, or any helper? They said: No, here there is a king who has secluded himself with his pleasures and appointed his minister over the people; he does not look into anything. So he spread a felt cloth over the graves and began taking four dirhams from every funeral. He persisted in that as long as Allah willed, until the king's daughter died. They passed by him with her, and he said: Bring four dirhams. They said: This is the king's daughter. He said: Bring eight. He and they kept disputing until he multiplied it upon them several times. When they returned, they said to the king: The overseer of the dead has done such-and-such to us. He said: And who is the overseer of the dead? They described him to him. He sent to his minister and summoned him, saying: Did you appoint this man? He said: No. So he summoned him and said: Who appointed you? He related the story to him and informed him about the matter of the melons and that they had told him: There is no one here who is just. When I saw that, I did what you see so that it might reach you, so you would change and awaken to your kingdom. He said: How long have you been in this condition? He said: Many years, until I came into abundant wealth. So he ordered his minister to be beheaded, and he appointed Pharaoh as minister. Pharaoh conducted himself among them with good conduct and made them taste the flavor of life, compared to what they had been in before, judging with truth even against himself. Then the king died. They said: Whom shall we appoint as successor? Their opinion converged, and they said: We will not appoint anyone other than this one who made us taste the flavor of life. So they made him king over themselves. He remained over them while one generation died and others succeeded them, and his age advanced and his reign lengthened until he claimed what you know. The history of the presence of the Children of Israel in Egypt. Ibn ʿAbbās and others said, with their narrations interwoven: When Allah took Joseph and the king who was with him perished, and the Pharaohs inherited the kingdom of Egypt, and Allah spread the Children of Israel, the Children of Israel remained under the hand of the Pharaohs, while they were on remnants of their religion from what Joseph, Jacob, Isaac, and Abraham had instituted among them of Islam, until the Pharaoh of Moses. He was the most insolent of them toward Allah, the greatest in speech, and the longest in lifespan. His name, as mentioned, was al-Walīd b. Muṣʿab. He was harsh in his rule over the Children of Israel, torturing them, making them servants, and inflicting upon them evil torment. Allah Almighty said: "Indeed, Pharaoh exalted himself in the land and made its people into factions"—that is, he was tyrannical, arrogant, transgressed, and oppressed, preferred the life of this world, and turned away from obedience to the Most High Lord. "And made its people into factions"—that is, he divided his subjects into sections, groups, and kinds. "Oppressing a group among them"—these were the people of the Children of Israel, who were from the descendants of Allah's prophet Jacob b. Isaac b. Abraham, the Friend of Allah. They were then the best of the people of the earth, yet Allah set over them this oppressive, unjust, disbelieving, wicked king, who enslaved them and employed them in the most menial crafts and trades, the lowest and basest. Despite this, "he slaughtered their sons and let their women live. Indeed, he was of the corrupters." The reason that drove him to this vile deed was that the Children of Israel were studying among themselves what they transmitted from Abraham the Friend, ﷺ, that a boy would come forth from his descendants at whose hands the destruction of the king of Egypt would occur. That was, and Allah knows best, when the king of Egypt attempted evil with Sarah, the wife of the Friend, and Allah protected her. This glad tiding was well known among the Children of Israel, and the Copts spoke of it among themselves. It reached Pharaoh in his night gathering with his commanders and nobles while they conversed in his presence. So he ordered at that time the killing of the sons of the Children of Israel, out of fear of this boy's appearance, but no precaution avails against destiny. It was also said: Pharaoh and his companions discussed together what Allah, Mighty and Majestic, promised Abraham—that He would make prophets and kings among his descendants. Some of them said: The Children of Israel are awaiting that, and they had thought it was Joseph b. Jacob, but when he perished, they said: This is not how Allah's promise to Abraham is. Pharaoh said: What do you think? They agreed that he should send men to kill every newborn among the Children of Israel. He said to the Copts: Look at your servants who work outside; bring them in and make the Children of Israel take over that work. So he put the Children of Israel in the works of his servants. That is when Allah, Mighty and Majestic, says: "Indeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a group among them, slaughtering their sons." He made it so that no child was born to the Children of Israel except that he was slaughtered. He commanded the torture of pregnant women until they gave birth; he would split reeds and make the woman stand on them, cutting their feet. A woman would give birth and shield her child with the reeds. Allah cast death among the elders of the Children of Israel. And from Ibn Masʿūd and from people among the Companions: Pharaoh saw in his dream as if a fire came from the direction of Jerusalem and burned the dwellings of Egypt and all the Copts, and it did not harm the Children of Israel. When he awoke, that terrified him, so he gathered the priests, soothsayers, and magicians and asked them about it. The priests said to him: This is a boy who will be born among the Children of Israel and will be the cause of the destruction of the people of Egypt at his hands. For this reason, he commanded the killing of boys and the leaving of girls. Thus Allah Almighty said: "And We wanted to bestow favor upon those who were oppressed in the land"—they are the Children of Israel—"and make them leaders and make them the inheritors," that is, those to whom the kingdom of Egypt and its lands would return, "and establish them in the land, and show Pharaoh and Hāmān and their soldiers from them what they feared," that is, We will make the weak strong, the subjugated dominant, and the humiliated mighty. All of this came to pass for the Children of Israel, as Allah Almighty said: "And We caused the people who had been oppressed to inherit the eastern and western parts of the land which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of their patience" [al-Aʿrāf: 137]. And He Almighty said: "So We brought them out of gardens and springs, and treasures and a noble station. Thus it was, and We caused the Children of Israel to inherit them" [al-Shuʿarāʾ: 57–59]. The point is that Pharaoh took every precaution to prevent Moses from being born, even appointing men and midwives to go around the pregnant women and know the time of their delivery. No woman gave birth to a male except that those slaughterers killed him immediately. According to the People of the Book, he commanded the killing of boys only to weaken the strength of the Children of Israel so they could not resist them if they fought them. There is a problem with this; rather, it is false. That killing of newborn boys happened only after the mission of Moses, as Allah Almighty said: "Then when he came to them with the truth from Us, they said, 'Kill the sons of those who have believed with him and let their women live'" [Ghāfir: 5]. For this reason, the Children of Israel said to Moses: "We were harmed before you came to us and after you came to us" [al-Aʿrāf: 129]. So the correct view is that Pharaoh commanded the killing of boys at first out of fear of the appearance of Moses, ﷺ. Yet destiny says: O tyrannical king, deceived by the multitude of your soldiers, the might of your power, and the vastness of your authority, the Almighty, who is not overcome nor resisted, whose decrees are never contradicted, has ruled that this newborn whom you guard against, and because of whom you have killed countless souls, will be raised only in your own house and on your own bed. He will be fed only with your food and drink in your home. You are the one who will adopt him, raise him, and care for him, yet you will not know the secret of his meaning. Then your destruction in this world and the Hereafter will be at his hands, because of your rejection of the clear truth he brings you and your denial of what was revealed to him, so that you and all creation may know that the Lord of the heavens and the earth is the Doer of what He wills, and that He is the Strong, the Severe, possessed of great might, power, and will that cannot be repelled.

211. Tarikh (al-Tabari) 198No grade recorded

     دَخَلَ رُءُوسُ الْقِبْطِ عَلَى فِرْعَوْنَ وَكَلَّمُوهُ، وَقَالُوا: إِنَّ هَؤُلَاءِ الْقَوْمَ قَدْ وَقَعَ فِيهِمُ الْمَوْتُ فَيُوشِكُ أَنْ يَقَعَ الْعَمَلُ عَلَى غِلْمَانِنَا، تَذْبَحُ الصِّغَارَ وَتُفْنِي الْكِبَارَ، فَلَوْ أَنَّكَ كَتَبْتَ تُبْقِي مِنْ أَوْلَادِهِمْ، فَأَمَرَ فِرْعَوْنُ بِقَتْلِ الْأَبْنَاءِ عَامًا، وَأَنْ يُتْرَكُوا عَامًا، فَوُلِدَ هَارُونُ، عَلَيْهِ السَّلَامُ، فِي عَامِ الْمُسَامَحَةِ عَنْ قَتْلِ الْأَبْنَاءِ، وَوُلِدَ مُوسَى، عَلَيْهِ السَّلَامُ، فِي عَامِ قَتْلِهِمْ، وَقَالَ قَوْمٌ: بَيْنَهُمَا ثَلَاثُ سِنِينَ. قَالَ وَهْبٌ: بَلَغَنِي أَنَّهُ ذَبَحَ سَبْعِينَ أَلْفَ وَلِيدٍ فَضَاقَتْ أُمُّهُ بِهِ ذَرْعًا، وَاحْتَرَزَتْ مِنْ أَوَّلِ مَا حَبِلَتْ بِهِ، وَلَمْ يَكُنْ يَظْهَرُ عَلَيْهَا مَخَايِلُ الْحَبَلِ، وَلَمْ تَعْلَمْ بِوِلَادَتِهَا إِلَّا أُخْتُهُ مَرْيَمُ، فَكَتَمَتْهُ ثَلَاثَةَ أَشْهُرٍ. فَلَمَّا وَضَعَتْ أُلْهِمَتْ أَنِ اتَّخَذَتْ لَهُ تَابُوتًا، فَرَبَطَتْهُ فِي حَبْلٍ، وَكَانَتْ دَارُهَا مُتَاخِمَةً لِلنِّيلِ، فَكَانَتْ تُرْضِعُهُ، فَإِذَا خَشِيَتْ مِنْ أَحَدٍ وَضَعَتْهُ فِي ذَلِكَ التَّابُوتِ فَأَرْسَلَتْهُ فِي الْبَحْرِ، وَأَمْسَكَتْ طَرَفَ الْحَبْلِ عِنْدَهَا، فَإِذَا ذَهَبُوا اسْتَرْجَعَتْهُ إِلَيْهَا بِهِ. قَالَ اللَّهُ تَعَالَى: وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ هَذَا الْوَحْيُ وَحَيُّ إِلْهَامٍ وَإِرْشَادٍ، كَمَا قَالَ تَعَالَى: وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ ثُمَّ كُلِي مِنْ كُلِ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا [ النَّحْلِ: 68، 69 ]. وَلَيْسَ هُوَ بِوَحْيِ نُبُوَّةٍ ; كَمَا زَعَمَهُ ابْنُ حَزْمٍ، وَغَيْرُ وَاحِدٍ مِنَ الْمُتَكَلِّمِينَ، بَلِ الصَّحِيحُ الْأَوَّلُ، كَمَا حَكَاهُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ عَنْ مَذْهَبِ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ. قَالَ السُّهَيْلِيُّ: وَاسْمُ أُمِّ مُوسَى يَاوِخُ وَقِيلَ: أَيَاذَخْتُ. وَالْمَقْصُودُ أَنَّهَا أُرْشِدَتْ إِلَى هَذَا الَّذِي ذَكَرْنَاهُ، وَأُلْقِيَ فِي خَلَدِهَا وَرُوعِهَا أَنْ لَا تَخَافِي وَلَا تَحْزَنِي، فَإِنَّهُ إِنْ ذَهَبَ فَإِنَّ اللَّهَ سَيَرُدُّهُ إِلَيْكِ، وَإِنَّ اللَّهَ سَيَجْعَلُهُ نَبِيًّا مُرْسَلًا، يُعْلِي كَلِمَتَهُ فِي الدُّنْيَا وَالْآخِرَةِ، فَكَانَتْ تَصْنَعُ مَا أُمِرَتْ بِهِ.

     ✧ The chiefs of the Copts entered upon Pharaoh and spoke to him, saying: 'Death has befallen these people, and it is likely that work will fall upon our young men. You slaughter the young and destroy the old. If only you would decree to spare some of their children.' So Pharaoh commanded the killing of sons one year and that they be left alone another year. Aaron ﷺ was born in the year of amnesty from killing the sons, and Moses ﷺ was born in the year of killing them. Some said: Between them are three years. Wahb said: It reached me that he slaughtered seventy thousand newborn boys, and his mother was at her wits' end because of him. She guarded herself from the first moment she conceived him, and no signs of pregnancy appeared upon her. None knew of her giving birth except his sister Maryam, and she concealed him for three months. When she gave birth, she was inspired to make for him a chest, and she tied it to a rope. Her house was adjacent to the Nile, and she would nurse him. When she feared anyone, she would place him in that chest and send it into the river, holding the end of the rope with her. When they went away, she would draw him back to her by it. Allah, exalted is He, said: 'And We inspired to the mother of Moses, "Suckle him; and when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him one of the messengers."' This inspiration is an inspiration of guidance and direction, as He, exalted is He, said: 'And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you]."' [An-Naḥl: 68, 69]. It is not an inspiration of prophethood, as Ibn Ḥazm and more than one of the theologians claimed. Rather, the correct view is the first, as Abū al-Ḥasan al-Ashʿarī related from the doctrine of the Sunnis and the community. Al-Suhaylī said: The name of Moses' mother is Yāwikh, and it is said: Ayādhakht. The point is that she was directed to this that we have mentioned, and it was cast into her mind and her heart that she should not fear and not grieve, for if he goes away, Allah will return him to you, and Allah will make him a sent prophet, raising His word in this world and the hereafter. So she did what she was commanded.

212. Tarikh (al-Tabari) 199No grade recorded

     فَأَرْسَلَتْهُ ذَاتَ يَوْمٍ، وَذَهَلَتْ أَنْ تَرْبُطَ طَرَفَ الْحَبْلِ عِنْدَهَا، فَذَهَبَ مَعَ النِّيلِ فَمَرَّ عَلَى دَارِ فِرْعَوْنَ فَالْتَقَطَهُ آلُ فِرْعَوْنَ قَالَ اللَّهُ تَعَالَى: لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا قَالَ بَعْضُهُمْ: هَذِهِ لَامُ الْعَاقِبَةِ. وَهُوَ ظَاهِرٌ إِنْ كَانَ مُتَعَلِّقًا بِقَوْلِهِ فَالْتَقَطَهُ وَأَمَّا إِنْ جُعِلَ مُتَعَلِّقًا بِمَضْمُونِ الْكَلَامِ ; وَهُوَ أَنَّ آلَ فِرْعَوْنَ قُيِّضُوا لِالْتِقَاطِهِ ; لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا، صَارَتِ اللَّامُ مُعَلِّلَةً لِغَيْرِهَا، وَاللَّهُ أَعْلَمُ. وَيُقَوِّي هَذَا التَّفْسِيرَ الثَّانِيَ قَوْلُهُ إِنَّ فِرْعَوْنَ وَهَامَانَ وَهُوَ الْوَزِيرُ السُّوءُ وَجُنُودَهُمَا الْمُتَابِعِينَ لَهُمَا كَانُوا خَاطِئِينَ أَيْ ; كَانُوا عَلَى خِلَافِ الصَّوَابِ، فَاسْتَحَقُّوا هَذِهِ الْعُقُوبَةَ وَالْحَسْرَةَ. وَذَكَرَ الْمُفَسِّرُونَ أَنَّ الْجَوَارِيَ الْتَقَطْنَهُ مِنَ الْبَحْرِ فِي تَابُوتٍ مُغْلَقٍ عَلَيْهِ، فَلَمْ يَتَجَاسَرْنَ عَلَى فَتْحِهِ، حَتَّى وَضَعْنَهُ بَيْنَ يَدَيِ امْرَأَةِ فِرْعَوْنَ آسِيَةَ بِنْتِ مُزَاحِمِ بْنِ عُبَيْدِ بْنِ الرَّيَّانِ بْنِ الْوَلِيدِ، الَّذِي كَانَ فِرْعَوْنَ مِصْرَ فِي زَمَنِ يُوسُفَ. وَقِيلَ: إِنَّهَا كَانَتْ مِنْ بَنِي إِسْرَائِيلَ مِنْ سِبْطِ مُوسَى. وَقِيلَ: بَلْ كَانَتْ عَمَّتَهُ. حَكَاهُ السُّهَيْلِيُّ. فَاللَّهُ أَعْلَمُ. وَسَيَأْتِي مَدْحُهَا وَالثَّنَاءُ عَلَيْهَا فِي قِصَّةِ مَرْيَمَ بِنْتِ عِمْرَانَ، وَأَنَّهُمَا يَكُونَانِ يَوْمَ الْقِيَامَةِ مِنْ أَزْوَاجِ رَسُولِ اللَّهِ ﷺ فِي الْجَنَّةِ. فَلَمَّا فَتَحَتِ الْبَابَ وَكَشَفَتِ الْحِجَابَ، رَأَتْ وَجْهَهُ يَتَلَأْلَأُ بِتِلْكَ الْأَنْوَارِ النَّبَوِيَّةِ وَالْجَلَالَةِ الْمُوسَوِيَّةِ، فَلَمَّا رَأَتْهُ وَوَقَعَ نَظَرُهَا عَلَيْهِ أَحَبَّتْهُ حُبًّا شَدِيدًا، فَلَمَّا جَاءَ فِرْعَوْنُ قَالَ: مَا هَذَا ؟ وَأَمَرَ بِذَبْحِهِ، فَاسْتَوْهَبَتْهُ مِنْهُ وَدَفَعَتْ عَنْهُ، وَقَالَتْ: قُرَّةُ عَيْنٍ لِي وَلَكَ فَقَالَ لَهَا فِرْعَوْنُ: أَمَّا لَكِ فَنَعَمْ، وَأَمَّا لِي فَلَا. أَيْ ; لَا حَاجَةَ لِي بِهِ. وَالْب?لَاءُ مُوَكَّلٌ بِالْمَنْطِقِ. وَقَوْلُهَا: عَسَى أَنْ يَنْفَعَنَا وَقَدْ أَنَالَهَا اللَّهُ مَا رَجَتْ مِنَ النَّفْعِ أَمَّا فِي الدُّنْيَا فَهَدَاهَا اللَّهُ بِهِ، وَأَمَّا فِي الْآخِرَةِ فَأَسْكَنَهَا جَنَّتَهُ بِسَبَبِهِ أَوْ نَتَّخِذَهُ وَلَدًا وَذَلِكَ لِأَنَّهُمَا تَبَنَّيَاهُ ; لِأَنَّهُ لَمْ يَكُنْ يُولَدُ لَهُمَا وَلَدٌ. قَالَ اللَّهُ تَعَالَى: وَهُمْ لَا يَشْعُرُونَ أَيْ ; لَا يَدْرُونَ مَاذَا يُرِيدُ اللَّهُ بِهِمْ، أَنَّ قَيَّضَهُمْ لِالْتِقَاطِهِ، مِنَ النِّقْمَةِ الْعَظِيمَةِ بِفِرْعَوْنَ وَجُنُودِهِ. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّ الَّذِي الْتَقَطَتْ مُوسَى وَرَبَّتْهُ ابْنَةُ فِرْعَوْنَ، وَلَيْسَ لِامْرَأَتِهِ ذِكْرٌ بِالْكُلِّيَّةِ. وَهَذَا مِنْ غَلَطِهِمْ عَلَى كِتَابِ اللَّهِ ? عَزَّ وَجَلَّ. قَالَ اللَّهُ تَعَالَى وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ وَقَالَتْ لِأُخْتِهِ قُصِّيهِ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لَا يَشْعُرُونَ وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ [ الْقَصَصِ: 10 - 13 ]. قَالَ ابْنُ عَبَّاسٍ وَغَيْرُهُ: وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا أَيْ ; مَنْ كُلِّ شَيْءٍ مِنْ أُمُورِ الدُّنْيَا إِلَّا مِنْ أَمْرِ مُوسَى إِنْ كَادَتْ لَتُبْدِي بِهِ أَيْ ; لَتُظْهِرُ أَمْرَهُ وَتَسْأَلُ عَنْهُ جَهْرَةً. لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا أَيْ ; صَبَّرْنَاهَا وَثَبَّتْنَاهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ وَقَالَتْ لِأُخْتِهِ وَهِيَ ابْنَتُهَا الْكَبِيرَةُ: قُصِّيهِ أَيِ; اتَّبِعِي أَثَرَهُ وَاطْلُبِي لِي خَبَرَهُ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ قَالَ مُجَاهِدٌ: عَنْ بُعْدٍ. وَقَالَ قَتَادَةُ: جَعَلَتْ تَنْظُرُ إِلَيْهِ وَكَأَنَّهَا لَا تُرِيدُهُ. وَلِهَذَا قَالَ تَعَالَى: وَهُمْ لَا يَشْعُرُونَ وَذَلِكَ لِأَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، لَمَّا اسْتَقَرَّ بِدَارِ فِرْعَوْنَ أَرَادُوا أَنْ يُغَذُّوهُ بِرَضَاعَةٍ، فَلَمْ يَقْبَلْ ثَدْيًا وَلَا أَخَذَ طَعَامًا، فَحَارُوا فِي أَمْرِهِ وَاجْتَهَدُوا فِي ذَلِكَ، أَيْ عَلَى تَغْذِيَتِهِ بِكُلِّ مُمْكِنٍ فَلَمْ يَفْعَلْ، كَمَا قَالَ تَعَالَى: وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَأَرْسَلُوهُ مَعَ الْقَوَابِلِ وَالنِّسَاءِ إِلَى السُّوقِ ; لَعَلَّهُمْ يَجِدُونَ مَنْ يُوَافِقُ رَضَاعَتَهُ، فَبَيْنَمَا هُمْ وُقُوفٌ بِهِ وَالنَّاسُ عُكُوفٌ عَلَيْهِ، إِذْ بَصُرَتْ بِهِ أُخْتُهُ، وَاسْمُهَا مَرْيَمُ دلالة أخت موسى على من يقوم بإرضاعه فَلَمْ تُظْهِرْ أَنَّهَا تَعْرِفُهُ، بَلْ قَالَتْ: هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ قَالَ ابْنُ عَبَّاسٍ: لَمَّا قَالَتْ ذَلِكَ، قَالُوا لَهَا: مَا يُدْرِيكِ بِنُصْحِهِمْ وَشَفَقَتِهِمْ علَيْهِ ؟ فَقَالَتْ: رَغْبَةً فِي صِهْرِ الْمَلِكِ، وَرَجَاءَ مَنْفَعَتِهِ. فَأَطْلَقُوهَا وَذَهَبُوا مَعَهَا إِلَى مَنْزِلِهِمْ، فَأَخَذَتْهُ أُمُّهُ، فَلَمَّا أَرْضَعَتْهُ الْتَقَمَ ثَدْيَهَا وَأَخَذَ يَمْتَصُّهُ وَيَرْتَضِعُهُ، فَفَرِحُوا بِذَلِكَ فَرَحًا شَدِيدًا، وَذَهَبَ الْبَشِيرُ إِلَى آسِيَةَ يُعْلِمُهَا بِذَلِكَ، فَاسْتَدْعَتْهَا إِلَى مَنْزِلِهَا، وَعَرَضَتْ عَلَيْهَا أَنْ تَكُونَ عِنْدَهَا، وَأَنَّ تُحْسِنَ إِلَيْهَا، فَأَبَتْ عَلَيْهَا وَقَالَتْ: إِنَّ لِي بَعْلًا وَأَوْلَادًا، وَلَسْتُ أَقْدِرُ عَلَى هَذَا إِلَّا أَنْ تُرْسِلِيهِ مَعِي. فَأَرْسَلَتْهُ مَعَهَا، وَرَتَّبَتْ لَهَا رَوَاتِبَ، وَأَجْرَتْ عَلَيْهَا النَّفَقَاتِ وَالْكُسَاوى وَالْهِبَاتِ، فَرَجَعَتْ بِهِ تَحُوزُهُ إِلَى رَحْلِهَا، وَقَدْ جَمَعَ اللَّهُ شَمَلَهُ بِشَمْلِهَا، قَالَ اللَّهُ تَعَالَى فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ أَيْ ; كَمَا وَعَدْنَاهَا بِرَدِّهِ وَرِسَالَتِهِ، فَهَذَا رَدُّهُ، وَهُوَ دَلِيلٌ عَلَى صِدْقِ الْبِشَارَةِ بِرِسَالَتِهِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ. وَقَدِ امْتَنَّ اللَّهُ بِهَذَا عَلَى مُوسَى لَيْلَةَ كَلَّمَهُ، فَقَالَ لَهُ فِيمَا قَالَ لَهُ: وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى إِذْ أَوْحَيْنَا إِلَى أُمِّكَ مَا يُوحَى أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي [ طه 37 - 39 ]. وَذَلِكَ أَنَّهُ لَا يَرَاهُ أَحَدٌ إِلَّا أَحَبَّهُ وَلِتُصْنَعَ عَلَى عَيْنِي قَالَ قَتَادَةُ، وَغَيْرُ وَاحِدٍ مِنَ السَّلَفِ: أَيْ تُطْعَمَ وَتُرَفَّهَ وَتُغَذَّى بِأَطْيَبِ الْمَآكِلِ، وَتَلْبَسَ أَحْسَنَ الْمَلَابِسِ ; بِمَرْأًى مِنِّي، وَذَلِكَ كُلُّهُ بِحِفْظِي وَكَلَاءَتِي لَكَ فِيمَا صَنَعْتُ بِكَ وَلَكَ، وَقَدَّرْتُهُ مِنَ الْأُمُورِ الَّتِي لَا يَقْدِرُ عَلَيْهَا غَيْرِي إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ فَرَجَعْنَاكَ إِلَى أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا [ طه: 40 ]. فَلَمَّا انْتَهَى رَضَاعُهُ نتف موسى لحية فرعون حَمَلَتْهُ أُمُّهُ إِلَى آسِيَةَ، فَأَخَذَتْهُ تُرَقِّصُهُ وَتَلْعَبُ بِهِ وَنَاوَلَتْهُ فِرْعَوْنَ، فَلَمَّا أَخَذَهُ إِلَيْهِ أَخَذَ الْغُلَامُ بِلِحْيَتِهِ فَنَتَفَهَا، قَالَ فِرْعَوْنُ: عَلَيَّ بِالذَّبَّاحِينَ يَذْبَحُونَهُ، هُوَ هَذَا ! قَالَتْ آسِيَةُ: لَا تَقْتُلُوهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا، إِنَّمَا هُوَ صَبِيٌّ لَا يَعْقِلُ وَإِنَّمَا فَعَلَ هَذَا مِنْ جَهْلٍ، وَلَقَدْ عَلِمْتُ أَنَّهُ لَيْسَ فِي مِصْرَ امْرَأَةٌ أَكْثَرَ حُلِيًّا مِنِّي، أَنَا أَضَعُ لَهُ حُلِيًّا مِنْ يَاقُوتٍ وَجَمْرًا فَإِنْ أَخَذَ الْيَاقُوتَةَ فَهُوَ يَعْقِلُ فَاذْبَحْهُ وَإِنَّ أَخَذَ الْجَمْرَ فَإِنَّمَا هُوَ صَبِيٌّ، فَأَخْرَجَتْ لَهُ يَاقُوتَهَا وَوَضَعَتْ لَهُ طَشْتًا مِنْ جَمْرٍ فَجَاءَ جِبْرِيلُ فَوَضَعَ يَدَهُ عَلَى جَمْرَةٍ فَأَخَذَهَا فَطَرَحَهَا مُوسَى فِي فَمِهِ، فَأَحْرَقَتْ لِسَانَهُ، فَهُوَ الَّذِي يَقُولُ اللَّهُ تَعَالَى: وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي يَفْقَهُوا قَوْلِي. فَدَرَأَتْ عَنْ مُوسَى الْقَتْلَ. وَكَبِرَ مُوسَى، وَكَانَ يَرْكَبُ مَرْكَبَ فِرْعَوْنَ وَيَلْبَسُ مَا يَلْبَسُ، وَإِنَّمَا يُدْعَى مُوسَى بْنَ فِرْعَوْنَ، وَامْتَنَعَ بِهِ بَنُو إِسْرَائِيلَ وَلَمْ يَبْقَ قِبْطِيٌّ يَظْلِمُ إِسْرَائِيلِيًّا خَوْفًا مِنْهُ.

     ✧ So one day she sent him off, and she forgot to tie the end of the rope with her, so he went with the Nile and passed by the house of Pharaoh, and the family of Pharaoh picked him up. Allah the Exalted said: “that he may become to them an enemy and a grief.” Some of them said: This is the lām of consequence. And it is apparent if it is attached to His saying “so they picked him up.” But if it is made attached to the import of the speech—namely, that the family of Pharaoh were impelled to pick him up so that he might become to them an enemy and a grief—then the lām becomes explanatory of something else, and Allah knows best. And what supports this second interpretation is His saying: “Indeed, Pharaoh and Hāmān—and he is the evil minister—and their soldiers, their followers, were sinners,” that is, they were opposed to what is right, so they deserved this punishment and regret. The exegetes mentioned that the slave women picked him up from the sea in a chest locked upon him, and they did not dare to open it until they placed it before Pharaoh’s wife, Āsiyah bt. Muzāḥim b. ʿUbayd b. al-Rayyān b. al-Walīd, who was Pharaoh of Egypt in the time of Joseph. And it was said: She was of the Children of Israel, from the tribe of Moses. And it was said: Rather, she was his paternal aunt. Al-Suhaylī related this. And Allah knows best. Her praise and commendation will come in the story of Maryam bt. ʿImrān, and that they will both be on the Day of Resurrection among the wives of the Messenger of Allah ﷺ in Paradise. So when she opened the door and lifted the veil, she saw his face gleaming with those prophetic lights and the Mosaic majesty. And when she saw him and her gaze fell upon him, she loved him with a strong love. So when Pharaoh came, he said: What is this? And he ordered that he be slaughtered. So she asked him for him as a gift and defended him, and said: “A comfort of the eye for me and for you.” Pharaoh said to her: As for you, then yes; as for me, then no—that is, I have no need of him. And trial is entrusted to speech. And her saying: “Perhaps he may benefit us”—and Allah granted her what she hoped for of benefit: as for in this world, Allah guided her through him; and as for in the Hereafter, He made her dwell in His Paradise because of him—or “we may adopt him as a son.” That is because they adopted him, since no child had been born to them. Allah the Exalted said: “while they perceive not,” that is, they do not know what Allah wills with them—that He impelled them to pick him up—of the great vengeance upon Pharaoh and his soldiers. Among the People of the Book, it is said that the one who picked up Moses and raised him was Pharaoh’s daughter, and there is no mention of his wife at all. This is among their errors concerning the Book of Allah, Mighty and Majestic. Allah the Exalted said: “And the heart of Moses’ mother became empty. She was about to disclose him, had We not bound fast her heart, that she might be of the believers. And she said to his sister, ‘Trace him.’ So she observed him from afar, while they perceived not. And We had forbidden to him, before, the wet nurses. So she said, ‘Shall I direct you to a household who will nurse him for you and be sincere to him?’ So We returned him to his mother, that her eye might be comforted and she might not grieve, and that she might know that Allah’s promise is true. But most of them do not know” [al-Qaṣaṣ: 10–13]. Ibn ʿAbbās and others said: “And the heart of Moses’ mother became empty,” that is, empty of everything of the affairs of this world except the matter of Moses. “She was about to disclose him,” that is, to reveal his affair and ask about him openly. “Had We not bound fast her heart,” that is, had We not made her patient and steadied her, “that she might be of the believers.” “And she said to his sister”—and she is her elder daughter—“Trace him,” that is, follow his trace and seek his news for me. “So she observed him from afar.” Mujāhid said: From a distance. Qatādah said: She began to look at him as if she did not want him. For this reason He the Exalted said: “while they perceived not.” That is because Moses ﷺ, when he settled in Pharaoh’s house, they wanted to feed him by nursing, but he refused any breast and would not take food, so they were at a loss about his affair and strove in that—that is, in feeding him by every possible means—but he would not do it, as He the Exalted said: “And We had forbidden to him, before, the wet nurses.” So they sent him with midwives and women to the market, perhaps they would find someone whose nursing suited him. While they were standing with him and the people were gathered around him, his sister—whose name was Maryam—caught sight of him. Moses’ sister pointed out someone to nurse him. She did not show that she knew him, but rather said: “Shall I direct you to a household who will nurse him for you and be sincere to him?” Ibn ʿAbbās said: When she said that, they said to her: What makes you know of their sincerity and compassion for him? She said: Out of desire for kinship by marriage with the king, and hope of his benefit. So they let her go and went with her to their dwelling. His mother took him, and when she nursed him, he took her breast and began to suck it and nurse from it. So they rejoiced greatly at that, and the bearer of good tidings went to Āsiyah to inform her of that. She summoned her to her house and offered her to stay with her and that she would treat her well, but she refused and said: I have a husband and children, and I cannot manage this unless you send him with me. So she sent him with her, and arranged for her allowances, and provided her with expenses, clothing, and gifts. So she returned with him, drawing him to her abode, and Allah had gathered his reunion with hers. Allah the Exalted said: “So We returned him to his mother, that her eye might be comforted and she might not grieve, and that she might know that Allah’s promise is true”—that is, just as We promised her to return him and make him a messenger, so this is his return, and it is a proof of the truth of the good tidings of his messengership—“but most of them do not know.” And Allah bestowed this favor upon Moses on the night He spoke to him, for He said to him, among what He said: “And We had bestowed upon you a favor another time, when We inspired to your mother what was inspired: ‘Cast him into the chest, then cast it into the river, and let the river throw it onto the bank; an enemy of Mine and an enemy of his shall take him.’ And I cast upon you love from Me” [Ṭāhā: 37–39]. That is because no one saw him but loved him, “and that you might be brought up under My eye.” Qatādah and more than one of the predecessors said: That is, that you be fed and given ease and nourished with the best of foods, and clothed with the finest of garments, under My sight, and all of that by My protection and care for you in what I did for you and to you, and I decreed it among matters that none other than I can accomplish—when your sister walked and said: “Shall I direct you to one who will nurse him?” So We returned you to your mother, that her eye might be comforted and she might not grieve. And you killed a soul, and We saved you from distress, and We tried you with trials” [Ṭāhā: 40]. So when his nursing ended, Moses plucked Pharaoh’s beard. His mother carried him to Āsiyah, and she took him, dandled him and played with him, and handed him to Pharaoh. When he took him to himself, the boy took hold of his beard and plucked it. Pharaoh said: Bring me the slaughterers to slaughter him—it is this one! Āsiyah said: Do not kill him; perhaps he may benefit us or we may adopt him as a son. He is only a child who does not understand, and he only did this out of ignorance. And I know that there is no woman in Egypt with more jewelry than I. I will put before him jewelry of ruby and a live coal; if he takes the ruby, then he understands, so slaughter him; and if he takes the coal, then he is only a child. So she brought out her rubies and placed before him a basin of coals. Then Gabriel came and placed his hand upon a coal, and Moses took it and cast it into his mouth, so it burned his tongue. This is what Allah the Exalted says: “And untie the knot from my tongue, that they may understand my speech.” Thus she warded off the killing from Moses. And Moses grew up, and he used to ride Pharaoh’s mount and wear what he wore, and he was called only Moses son of Pharaoh. Through him the Children of Israel became protected, and no Copt dared wrong an Israelite for fear of him.

213. Tarikh (al-Tabari) 200No grade recorded

     ثُمَّ إِنَّ فِرْعَوْنَ رَكِبَ مَرْكِبًا وَلَيْسَ عِنْدَهُ مُوسَى فَلَمَّا جَاءَ مُوسَى قِيلَ لَهُ: فِرْعَوْنُ قَدْ رَكِبَ، فَرَكِبَ مُوسَى فِي أَثَرِهِ فَأَدْرَكَهُ الْمَقِيلُ بِأَرْضٍ يُقَالُ لَهَا مَنْفُ - وَهَذِهِ مَنْفُ ( بِفَتْحِ الْمِيمِ وَسُكُونِ النُّونِ ) - مِصْرُ الْقَدِيمَةُ الَّتِي هِيَ مِصْرُ يُوسُفَ الصِّدِّيقِ، وَهِيَ الْآنُ قَرْيَةٌ كَبِيرَةٌ، فدخلها وَقَدْ أَغْلَقَتْ أَسْوَاقَهَا، قَالَ تَعَالَى: وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا قَالَ ابْنُ عَبَّاسٍ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَعِكْرِمَةُ، وَقَتَادَةُ، وَالسُّدِّيُّ: وَذَلِكَ نِصْفَ النَّهَارِ. وَفِي رِوَايَةٍ عَنِ ابْنِ عَبَّاسٍ: بَيْنَ الْعِشَائَيْنِ فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ أَيْ ; يَتَضَارَبَانِ وَيَتَهَاوَشَانِ هَذَا مِنْ شِيعَتِهِ أَيْ ; إِسْرَائِيلِيٌّ وَهَذَا مِنْ عَدُوِّهِ أَيْ ; قِبْطِيٌّ. قَالَهُ ابْنُ عَبَّاسٍ، وَقَتَادَةُ، وَالسُّدِّيُّ، وَمُحَمَّدُ بْنُ إِسْحَاقَ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ وَذَلِكَ أَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، كَانَتْ لَهُ بِدِيَارِ مِصْرَ صَوْلَةٌ ; بِسَبَبِ نِسْبَتِهِ إِلَى تَبَنِّي فِرْعَوْنَ لَهُ وَتَرْبِيَتِهِ فِي بَيْتِهِ، وَكَانَتْ بَنُو إِسْرَائِيلَ قَدْ عَزُّوَا وَصَارَتْ لَهُمْ وَجَاهَةٌ، وَارْتَفَعَتْ رُءُوسُهُمْ بِسَبَبِ أَنَّهُمْ أَرْضَعُوهُ، وَهُمْ أَخْوَالُهُ، أَيْ مِنَ الرَّضَاعَةِ، فَلَمَّا اسْتَغَاثَ ذَلِكَ الْإِسْرَائِيلِيُّ مُوسَى، عَلَيْهِ السَّلَامُ، عَلَى ذَلِكَ الْقِبْطِيِّ، أَقْبَلَ إِلَيْهِ مُوسَى فَوَكَزَهُ قَالَ مُجَاهِدٌ: أَيْ طَعْنَهُ بِجُمْعِ كَفِّهِ. وَقَالَ قَتَادَةُ: بِعَصًا كَانَتْ مَعَهُ فَقَضَى عَلَيْهِ أَيْ ; فَمَاتَ مِنْهَا. وَقَدْ كَانَ ذَلِكَ الْقِبْطِيُّ كَافِرًا مُشْرِكًا بِاللَّهِ الْعَظِيمِ، وَلَمْ يُرِدْ مُوسَى قَتْلَهُ بِالْكُلِّيَّةِ، وَإِنَّمَا أَرَادَ زَجْرَهُ وَرَدْعَهُ، وَمَعَ هَذَا قَالَ مُوسَى هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى: وَعِزَّتِي لَوْ أَنَّ النَّفْسَ الَّتِي قَتَلْتَ أَقَرَّتْ لِي سَاعَةً وَاحِدَةً أَنِّي خَالِقٌ رَازِقٌ لَأَذَقْتُكَ الْعَذَابَ. قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ أَيْ، مِنَ الْعِزِّ وَالْجَاهِ فَلَنْ أَكُونَ ظَهِيرًا لِلْمُجْرِمِينَ. فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوسَى إِنَّكَ لَغَوِيٌّ مُبِينٌ فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى قَالَ يَا مُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ قِيلَ: كَانَ حِزْقِيلَ مُؤْمِنَ آلِ فِرْعَوْنَ، كَانَ عَلَى بَقِيَّةٍ مِنْ دِينِ إِبْرَاهِيمَ - عَلَيْهِ السَّلَامُ - وَكَانَ أَوَّلَ مَنْ آمَنَ بِمُوسَى. فَلَمَّا أَخْبَرَهُ خَرَجَ مِنْ بَيْنِهِمْ خوف موسى وخروجه من مصر فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ [ الْقَصَصِ 18 - 21 ]. يُخْبِرُ تَعَالَى أَنَّ مُوسَى أَصْبَحَ بِمَدِينَةِ مِصْرَ خَائِفًا أَيْ مِنْ فِرْعَوْنَ وَمَلَئِهِ، أَنْ يَعْلَمُوا أَنَّ هَذَا الْقَتِيلَ الَّذِي رُفِعَ إِلَيْهِ أَمْرُهُ إِنَّمَا قَتَلَهُ مُوسَى فِي نُصْرَةِ رَجُلٍ مِنْ بَنِي إِسْرَائِيلَ، فَتَقْوَى ظُنُونُهُمْ أَنَّ مُوسَى مِنْهُمْ وَيَتَرَتَّبُ عَلَى ذَلِكَ أَمْرٌ عَظِيمٌ، فَصَارَ يَسِيرُ فِي الْمَدِينَةِ فِي صَبِيحَةِ ذَلِكَ الْيَوْمِ خَائِفًا يَتَرَقَّبُ أَيْ ; يَتَلَفَّتُ. فَبَيْنَمَا هُوَ كَذَلِكَ، إِذَا ذَلِكَ الرَّجُلُ الْإِسْرَائِيلِيُّ الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ أَيْ ; يَصْرُخُ بِهِ، وَيَسْتَغِيثُهُ عَلَى آخَرَ قَدْ قَاتَلَهُ، فَعَنَّفَهُ مُوسَى وَلَامَهُ عَلَى كَثْرَةِ شَرِّهِ، وَمُخَاصَمَتِهِ، قَالَ لَهُ إِنَّكَ لَغَوِيٌّ مُبِينٌ ثُمَّ أَرَادَ أَنْ يَبْطِشَ بِذَلِكَ الْقِبْطِيِّ، الَّذِي هُوَ عَدُوٌّ لِمُوسَى وَلِلْإِسْرَائِيلِيِّ، فَيَرْدَعُهُ عَنْهُ وَيُخَلِّصُهُ مِنْهُ، فَلَمَّا عَزَمَ عَلَى ذَلِكَ وَأَقْبَلَ عَلَى الْقِبْطِيِّ قَالَ يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ [ الْقَصَصِ: 19 ]. قَالَ بَعْضُهُمْ: إِنَّمَا قَالَ هَذَا الْكَلَامَ الْإِسْرَائِيلِيُّ الَّذِي اطَّلَعَ عَلَى مَا كَانَ صَنَعَ مُوسَى بِالْأَمْسِ، وَكَأَنَّهُ لَمَّا رَأَى مُوسَى مُقْبِلًا إِلَى الْقِبْطِيِّ، اعْتَقَدَ أَنَّهُ جَاءَ إِلَيْهِ لَمَّا عَنَّفَهُ قَبْلَ ذَلِكَ بِقَوْلِهِ إِنَّكَ لَغَوِيٌّ مُبِينٌ فَقَالَ مَا قَالَ لِمُوسَى، وَأَظْهَرَ الْأَمْرَ الَّذِي كَانَ وَقَعَ بِالْأَمْسِ، فَذَهَبَ الْقِبْطِيُّ فَاسْتَعْدَى فِرْعَوْنَ عَلَى مُوسَى. وَهَذَا الَّذِي لَمْ يَذْكُرْهُ كَثِيرٌ مِنَ النَّاسِ سِوَاهُ. وَيُحْتَمَلُ أَنَّ قَائِلَ هَذَا هُوَ الْقِبْطِيُّ، وَأَنَّهُ لَمَّا رَآهُ مُقْبِلًا إِلَيْهِ خَافَهُ ; وَرَأَى مِنْ سَجِيَّتِهِ انْتِصَارًا جَيِّدًا لِلْإِسْرَائِيلِيِّ، فَقَالَ مَا قَالَ مِنْ بَابِ الظَّنِّ وَالْفِرَاسَةِ، أَنَّ هَذَا لَعَلَّهُ قَاتِلُ ذَاكَ الْقَتِيلِ بِالْأَمْسِ، أَوْ لَعَلَّهُ فَهِمَ مِنْ كَلَامِ الْإِسْرَائِيلِيِّ، حِينَ اسْتَصْرَخَهُ عَلَيْهِ، مَا دَلَّهُ عَلَى هَذَا. وَاللَّهُ أَعْلَمُ. وَالْمَقْصُودُ أَنَّ فِرْعَوْنَ بَلَغَهُ أَنَّ مُوسَى هُوَ قَاتِلُ ذَلِكَ الْمَقْتُولِ بِالْأَمْسِ، فَأَرْسَلَ فِي طَلَبِهِ، وَسَبَقَهُمْ رَجُلٌ نَاصِحٌ مِنْ طَرِيقٍ أَقْرَبَ إِلَيْهِ، وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى سَاعِيًا إِلَيْهِ مُشْفِقًا عَلَيْهِ فَقَالَ: يَامُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ أَيْ ; مِنْ هَذِهِ الْبَلْدَةِ إِنِّي لَكَ مِنَ النَّاصِحِينَ أَيْ ; فِيمَا أَقُولُهُ لَكَ. قَالَ اللَّهُ تَعَالَى: فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ أَيْ ; فَخَرَجَ مِنْ مَدِينَةِ مِصْرَ مِنْ فَوْرِهِ، عَلَى وَجْهِهِ، لَا يَهْتَدِي إِلَى طَرِيقٍ وَلَا يَعْرِفُهُ، قَائِلًا: رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ. وَأَخَذَ فِي ثَنَيَاتِ الطَّرِيقِ، فَجَاءَهُ مَلَكٌ عَلَى فَرَسٍ وَفِي يَدِهِ عَنَزَةٌ، وَهِيَ الْحَرْبَةُ الصَّغِيرَةُ، فَلَمَّا رَآهُ مُوسَى سَجَدَ لَهُ مِنَ الْفَرَقِ. فَقَالَ لَهُ: لَا تَسْجُدْ لِي وَلَكِنِ اتَّبِعْنِي، فَهَدَاهُ نَحْوَ مَدْيَنَ. وَقَالَ مُوسَى وَهُوَ مُتَوَجِّهٌ إِلَيْهَا: عَسَى رَبِّي أَنْ يَهْدِيَنِي سَوَاءَ السَّبِيلِ. فَانْطَلَقَ بِهِ الْمَلَكُ حَتَّى انْتَهَى بِهِ إِلَى مَدْيَنَ، قَالَ سَعِيدُ بْنُ جُبَيْرٍ: خَرَجَ إِلَى مَدْيَنَ وَبَيْنَهُ وَبَيْنَهَا مَسِيرَةُ ثَمَانٍ، وَلَمْ يَكُنْ لَهُ طَعَامٌ إِلَّا وَرَقُ الشَّجَرِ فَخَرَجَ حَافِيًا.

     ✧ Then Pharaoh rode a vessel while Moses was not with him. When Moses came, it was said to him: Pharaoh has ridden. So Moses rode in his wake, and the midday rest overtook him in a land called Memphis—this is Memphis (with fathah on the mīm and sukūn on the nūn)—the ancient Egypt, which is the Egypt of Joseph the Veracious, and it is now a large village. He entered it after its markets had closed. Allah, Exalted is He, said: And he entered the city at a time of heedlessness on the part of its people. Ibn ʿAbbās, Saʿīd b. Jubayr, ʿIkrimah, Qatādah, and al-Suddī said: That was mid-day. In a narration from Ibn ʿAbbās: between the two evenings. He found in it two men fighting, that is, striking each other and quarrelling—this one was of his party, that is, an Israelite, and this one of his enemy, that is, a Copt. This was said by Ibn ʿAbbās, Qatādah, al-Suddī, and Muḥammad b. Isḥāq. The one of his party called upon him for help against the one of his enemy. That was because Moses ﷺ had authority in the land of Egypt, due to his relation to Pharaoh's adoption of him and his upbringing in his house. The Children of Israel had become mighty, gained status, and their heads were raised because they had suckled him, and they were his maternal uncles, that is, through suckling. When that Israelite sought Moses' help ﷺ against that Copt, Moses approached him and struck him. Mujāhid said: meaning, he stabbed him with the base of his palm. Qatādah said: with a staff that was with him. Thus he settled him, that is, he died from it. That Copt was an unbeliever, a polytheist in Allah the Mighty, and Moses did not intend his killing entirely; he only intended to rebuke and deter him. Nevertheless, Moses said: This is of Satan's doing; indeed, he is a manifest, misleading enemy. He said: My Lord, I have wronged myself, so forgive me; and He forgave him. Indeed, He is the Forgiving, the Merciful. Allah, Exalted is He, revealed to Moses: By My might, if the soul you killed had acknowledged Me for a single hour as Creator and Provider, I would have made you taste punishment. He said: My Lord, by what You have bestowed upon me, that is, of honor and standing, never will I be a supporter of the criminals. Then he became in the city fearful, vigilant, and behold, the one who had sought his help the day before cried out to him for aid. Moses said to him: You are clearly a misguided man. When he was about to seize the one who was an enemy to them both, he said: O Moses, do you intend to kill me as you killed a soul yesterday? You only want to be a tyrant in the land and do not want to be of the reformers. And a man came from the farthest end of the city, hastening, and said: O Moses, the chiefs are conspiring against you to kill you, so leave; I am indeed a sincere adviser to you. It is said: He was Ezekiel, the believer of the house of Pharaoh, upon a remnant of the religion of Abraham ﷺ, and he was the first to believe in Moses. When he informed him, Moses left from among them, fearful and vigilant, saying: My Lord, save me from the wrongdoing people. [al-Qasas 18–21]. He, Exalted, informs that Moses awoke in the city of Egypt fearful, that is, of Pharaoh and his council, lest they learn that the slain man whose case was brought to him was killed by Moses only in support of a man of the Children of Israel, so their suspicions would strengthen that Moses was of them, and a great matter would ensue. Thus he went about the city on that morning fearful and vigilant, that is, glancing about. While he was thus, behold, that Israelite man who had sought his help the day before cried out to him for aid, that is, shouted to him and sought his help against another who had fought him. Moses rebuked and blamed him for the abundance of his evil and quarrelsomeness, saying to him: You are clearly a misguided man. Then he intended to seize that Copt, who was an enemy to Moses and the Israelite, to deter him from him and deliver him from him. When he resolved upon that and approached the Copt, he said: O Moses, do you intend to kill me as you killed a soul yesterday? You only want to be a tyrant in the land and do not want to be of the reformers. [al-Qasas 19]. Some said: Only the Israelite who knew what Moses had done the day before said this speech, and it was as though, when he saw Moses approaching the Copt, he believed he was coming to him because he had rebuked him earlier with his saying: You are clearly a misguided man. So he said what he said to Moses, and he revealed the matter that had occurred the day before. The Copt went and informed Pharaoh against Moses. This is what many people besides him did not mention. It is also possible that the speaker of this was the Copt, and that when he saw him approaching him, he feared him, and seeing from his disposition a good defense of the Israelite, he said what he said by way of suspicion and discernment, that this was perhaps the killer of that slain man yesterday, or perhaps he understood from the Israelite's speech when he sought his help against him, which indicated this to him. Allah knows best. The point is that it reached Pharaoh that Moses was the killer of that slain man yesterday, so he sent in search of him. A sincere man preceded them by a nearer route: And a man came from the farthest end of the city, hastening, coming quickly to him, anxious for him, and said: O Moses, the chiefs are conspiring against you to kill you, so leave, that is, from this town. I am indeed a sincere adviser to you, that is, in what I say to you. Allah, Exalted is He, said: So he left from it, fearful and vigilant, that is, he left the city of Egypt immediately, on his face, not guided to any path nor knowing it, saying: My Lord, save me from the wrongdoing people. He took to the byways of the road. An angel came to him upon a horse, in his hand a spear, which is the short lance. When Moses saw him, he prostrated to him out of terror. He said to him: Do not prostrate to me, but follow me. So he guided him toward Midian. Moses said, while heading toward it: Perhaps my Lord will guide me to the right way. The angel departed with him until he brought him to Midian. Saʿīd b. Jubayr said: He went out to Midian, and between him and it was a journey of eight days, and he had no food but the leaves of trees, and he went out barefoot.

214. Tarikh (al-Tabari) 201No grade recorded

     وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَكَانَتْ بِئْرًا يَسْتَقُونَ مِنْهَا. وَمَدْيَنُ هِيَ الْمَدِينَةُ الَّتِي أَهْلَكَ اللَّهُ فِيهَا أَصْحَابَ الْأَيْكَةِ، وَهُمْ قَوْمُ شُعَيْبٍ عَلَيْهِ السَّلَامُ، وَقَدْ كَانَ هَلَاكُهُمْ قَبْلَ زَمَنِ مُوسَى، عَلَيْهِ السَّلَامُ، فِي أَحَدِ قَوْلَيِ الْعُلَمَاءِ. وَلَمَّا وَرَدَ الْمَاءَ الْمَذْكُورَ وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمُ امْرَأتَيْنِ تَذُودَانِ أَيْ ; تُكَفْكِفَانِ غَنَمَهُمَا أَنْ تَخْتَلِطَ بِغَنَمِ النَّاسِ. وَعِنْدَ أَهْلِ الْكِتَابِ، أَنَّهُنَّ كُنَّ سَبْعَ بَنَاتٍ. وَهَذَا أَيْضًا مِنَ الْغَلَطِ. وَلَعَلَّهُ كَانَ لَهُ سَبْعٌ، وَلَكِنْ إِنَّمَا كَانَ تَسْقِي اثْنَتَانِ مِنْهُنَّ. وَهَذَا الْجَمْعُ مُمْكِنٌ إِنْ كَانَ ذَلِكَ مَحْفُوظًا، وَإِلَّا فَالظَّاهِرُ أَنَّهُ لَمْ يَكُنْ لَهُ سِوَى بِنْتَيْنِ. قَالَ مَا خَطْبُكُمَا قَالَتَا لَا نَسْقِي حَتَّى يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ أَيْ ; لَا نَقْدِرُ عَلَى وِرْدِ الْمَاءِ إِلَّا بَعْدَ صُدُورِ الرِّعَاءِ ; لِضَعْفِنَا، وَسَبَبُ مُبَاشَرَتِنَا هَذِهِ الرَّعِيَّةَ ضَعْفُ أَبِينَا وَكِبَرُهُ. قَالَ اللَّهُ تَعَالَى: فَسَقَى لَهُمَا قَالَ الْمُفَسِّرُونَ: وَذَلِكَ أَنَّ الرِّعَاءَ كَانُوا إِذَا فَرَغُوا مِنْ وِرْدِهِمْ، وَضَعُوا عَلَى فَمِ الْبِئْرِ صَخْرَةً عَظِيمَةً، فَتَجِيءُ هَاتَانِ الْمَرْأَتَانِ فَيَشْرَعَانِ غَنَمَهُمَا فِي فَضْلِ أَغْنَامِ النَّاسِ، فَلَمَّا كَانَ ذَلِكَ الْيَوْمُ جَاءَ مُوسَى فَرَفْعَ تِلْكَ الصَّخْرَةِ وَحْدَهُ، ثُمَّ اسْتَقَى لَهُمَا، وَسَقَى غَنَمَهُمَا، ثُمَّ رَدَّ الصَّخْرَةَ كَمَا كَانَتْ. قَالَ أَمِيرُ الْمُؤْمِنِينَ عُمْرُ: وَكَانَ لَا يَرْفَعُهُ إِلَّا عَشَرَةٌ. وَإِنَّمَا اسْتَقَى ذَنُوبًا وَاحِدًا فَكَفَاهُمَا، ثُمَّ تَوَلَّى إِلَى الظِّلِّ. قَالُوا: وَكَانَ ظِلَّ شَجَرَةٍ مِنَ السَّمُرِ. وَرَوَى ابْنُ جَرِيرٍ، عَنِ ابْنِ مَسْعُودٍ، أَنَّهُ رَآهَا خَضْرَاءَ تَرِفُّ. فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ. قَالَ ابْنُ عَبَّاسٍ: سَارَ مِنْ مِصْرَ إِلَى مَدْيَنَ، لَمْ يَأْكُلْ إِلَّا الْبَقْلَ وَوَرَقَ الشَّجَرِ، وَكَانَ حَافِيًا فَسَقَطَتْ نَعْلَا قَدَمَيْهِ مِنَ الْحَفَاءِ وَجَلَسَ فِي الظِّلِّ، وَهُوَ صَفْوَةُ اللَّهِ مِنْ خَلْقِهِ، وَإِنَّ بَطْنَهُ لَاصِقٌ بِظَهْرِهِ مِنَ الْجُوعِ، وَإِنَّ خُضْرَةَ الْبَقْلِ لَتُرَى مِنْ دَاخِلِ جَوْفِهِ، وَأَنَّهُ لَمُحْتَاجٌ إِلَى شِقِّ تَمْرَةٍ. قَالَ عَطَاءُ بْنُ السَّائِبِ: لَمَّا قَالَ: رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ أَسْمَعَ الْمَرْأَةَ. فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ قَالَتْ إِحْدَاهُمَا يَا أَبَتَ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ قَالَ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَى أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ قَالَ ذَلِكَ بَيْنِي وَبَيْنَكَ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ وَاللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ [ الْقَصَصِ: 25 - 28 ]. لَمَّا جَلَسَ مُوسَى، عَلَيْهِ السَّلَامُ، فِي الظِّلِّ، وَقَالَ: رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ سَمِعَتْهُ الْمَرْأَتَانِ، فِيمَا قِيلَ، فَذَهَبَتَا إِلَى أَبِيهِمَا، فَيُقَالُ: إِنَّهُ اسْتَنْكَرَ سُرْعَةَ رُجُوعِهِمَا، فَأَخْبَرَتَاهُ مَا كَانَ مِنْ أَمْرِ مُوسَى عَلَيْهِ السَّلَامُ، فَأَمَرَ إِحْدَاهُمَا أَنْ تَذْهَبَ إِلَيْهِ فَتَدْعُوهُ فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ أَيْ ; مَشْيَ الْحَرَائِرِ. قَالَ عُمْرُ، ؓ: تَسْتُرُ وَجْهَهَا بِكُمِّ دِرْعِهَا إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا صَرَّحَتْ لَهُ بِهَذَا ; لِئَلَّا يُوهِمَ كَلَامُهَا رِيبَةً، وَهَذَا مِنْ تَمَامِ حَيَائِهَا وَصِيَانَتِهَا. ذهاب موسى إلى صاحب مدين فَقَامَ مَعَهَا، فَمَشَتْ بَيْنَ يَدَيْهِ، فَضَرَبَتِ الرِّيحُ ثَوْبَهَا فَحَكَى عَجِيزَتَهَا، فَقَالَ لَهَا: امْشِي خَلْفِي وَدُلِّينِي عَلَى الطَّرِيقِ، فَإِنَّا أَهْلُ بَيْتٍ لَا نَنْظُرُ فِي أَعْقَابِ النِّسَاءِ. فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ أَيْ ; وَأَخْبَرَهُ خَبَرَهُ، وَمَا كَانَ مَنْ أَمْرِهِ ; فِي خُرُوجِهِ مِنْ بِلَادِ مِصْرَ فِرَارًا مَنْ فِرَعَوْنِهَا، قَالَ لَهُ ذَلِكَ الشَّيْخُ: لَا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ أَيْ ; خَرَجْتَ مِنْ سُلْطَانِهِمْ، فَلَسْتَ فِي دَوْلَتِهِمْ. الاختلاف في تحديد شخصية صاحب مدين وَقَدِ اخْتَلَفُوا فِي هَذَا الشَّيْخِ ; مَنْ هُوَ ؟ فَقِيلَ: هُوَ شُعَيْبٌ، عَلَيْهِ السَّلَامُ. وَهَذَا هُوَ الْمَشْهُورُ عِنْدَ كَثِيرِينَ. وَمِمَّنْ نَصَّ عَلَيْهِ الْحَسَنُ الْبَصْرِيُّ، وَمَالِكُ بْنُ أَنَسٍ، وَجَاءَ مُصَرَّحًا بِهِ فِي حَدِيثٍ، وَلَكِنْ فِي إِسْنَادِهِ نَظَرٌ. وَصَرَّحَ طَائِفَةٌ بِأَنَّ شُعَيْبًا، عَلَيْهِ السَّلَامُ، عَاشَ عُمْرًا طَوِيلًا بَعْدَ هَلَاكِ قَوْمِهِ، حَتَّى أَدْرَكَهُ مُوسَى، عَلَيْهِ السَّلَامُ، وَتَزَوَّجَ بِابْنَتِهِ. وَرَوَى ابْنُ أَبِي حَاتِمٍ وَغَيْرُهُ، عَنِ الْحَسَنِ الْبَصْرِيِّ، أَنَّ صَاحِبَ مُوسَى، عَلَيْهِ السَّلَامُ، هَذَا اسْمُهُ شُعَيْبٌ، وَكَانَ سَيِّدَ الْمَاءِ، وَلَكِنْ لَيْسَ بِالنَّبِيِّ صَاحِبِ مَدْيَنَ. وَقِيلَ: إِنَّهُ ابْنُ أَخِي شُعَيْبٍ. وَقِيلَ: ابْنُ عَمِّهِ. وَقِيلَ: رَجُلٌ مُؤْمِنٌ مِنْ قَوْمِ شُعَيْبٍ. وَقِيلَ: رَجُلٌ اسْمُهُ يَثْرُونُ. هَكَذَا هُوَ فِي كُتُبِ أَهْلِ الْكِتَابِ: يَثْرُونُ كَاهِنُ مَدْيَنَ. أَيْ ; كَبِيرُهَا وَعَالِمُهَا. قَالَ ابْنُ عَبَّاسٍ، وَأَبُو عُبَيْدَةَ بْنُ عَبْدِ اللَّهِ: اسْمُهُ يَثْرُونُ. زَادَ أَبُو عُبَيْدَةَ: وَهُوَ ابْنُ أَخِي شُعَيْبٍ. زَادَ ابْنُ عَبَّاسٍ: صَاحِبُ مَدْيَنَ. وَالْمَقْصُودُ أَنَّهُ لَمَّا أَضَافَهُ وَأَكْرَمَ مَثْوَاهُ، وَقَصَّ عَلَيْهِ مَا كَانَ مِنْ أَمْرِهِ، بَشَّرَهُ بِأَنَّهُ قَدْ نَجَا، فَعِنْدَ ذَلِكَ قَالَتْ إِحْدَى الْبِنْتَيْنِ لِأَبِيهَا يَا أَبَتِ اسْتَأْجِرْهُ أَيْ; لِرَعْيِ غَنَمِكَ. ثُمَّ مَدَحَتْهُ بِأَنَّهُ قَوِيٌّ أَمِينٌ. قَالَ عُمْرُ، وَابْنُ عَبَّاسٍ، وَشُرَيْحٌ الْقَاضِي، وَأَبُو مَالِكٍ، وَقَتَادَةُ، وَمُحَمَّدُ بْنُ إِسْحَاقَ، وَغَيْرُ وَاحِدٍ: لَمَّا قَالَتْ ذَلِكَ قَالَ لَهَا أَبُوهَا: وَمَا عِلْمُكِ بِهَذَا؟ فَقَالَتْ: إِنَّهُ رَفَعَ صَخْرَةً لَا يُطِيقُ رَفْعَهَا إِلَّا عَشَرَةٌ، وَإِنَّهُ لَمَّا جِئْتُ مَعَهُ تَقَدَّمْتُ أَمَامَهُ، فَقَالَ: كُونِي مِنْ وَرَائِي، فَإِذَا اخْتَلَفَ الطَّرِيقُ فَاحْذِفِي لِي بِحَصَاةٍ أَعْلَمْ بِهَا كَيْفَ الطَّرِيقُ. قَالَ ابْنُ مَسْعُودٍ: أَفَرَسُ النَّاسِ ثَلَاثَةٌ; صَاحِبُ يُوسُفَ حِينَ قَالَ لِامْرَأَتِهِ: أَكْرِمِي مَثْوَاهُ وَصَاحِبَةُ مُوسَى حِينَ قَالَتْ: يَاأَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ وَأَبُو بَكْرٍ حِينَ اسْتَخْلَفَ عُمَرَ بْنَ الْخَطَّابِ قَالَ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَى أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ اسْتَدَلَّ بِهَذَا جَمَاعَةٌ مِنْ أَصْحَابِ أَبِي حَنِيفَةَ، رَحِمَهُ اللَّهُ، عَلَى صِحَّةِ مَا إِذَا بَاعَهُ أَحَدَ هَذَيْنِ الْعَبْدَيْنِ أَوِ الثَّوْبَيْنِ،  وَنَحْوَ ذَلِكَ، أَنَّهُ يَصِحُّ; لِقَوْلِهِ: إِحْدَى ابْنَتَيَّ هَاتَيْنِ وَفِي هَذَا نَظَرٌ; لِأَنَّ هَذِهِ مُرَاوَضَةٌ لَا مُعَاقَدَةٌ. وَاللَّهُ أَعْلَمُ. مشروعية الإيجار بالطعمة والكسوة وَاسْتَدَلَّ أَصْحَابُ أَحْمَدَ عَلَى صِحَّةِ الْإِيجَارِ بِالطُّعْمَةِ وَالْكُسْوَةِ،  كَمَا جَرَتْ بِهِ الْعَادَةُ، وَاسْتَأْنَسُوا بِالْحَدِيثِ الَّذِي رَوَاهُ ابْنُ مَاجَهْ فِي " سُنَنِهِ " مُتَرْجَمًا فِي كِتَابِهِ " بَابُ اسْتِئْجَارِ الْأَجِيرِ عَلَى طَعَامِ بَطْنِهِ ": عَنْ عَلِيِّ بْنِ رَبَاحٍ اللَّخْمِيِّ، قَالَ: سَمِعْتُ عُتْبَةَ بْنَ النُّدَّرِ السُّلَمِيَّ، صَاحِبَ رَسُولِ اللَّهِ ﷺ يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ قَالَ: إِنَّ مُوسَى، عَلَيْهِ السَّلَامُ، آجَرَ نَفْسَهُ لِعِفَّةِ فَرْجِهِ وَطُعْمَةِ بَطْنِهِ. ثُمَّ قَالَ تَعَالَى: ذَلِكَ بَيْنِي وَبَيْنَكَ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ وَاللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ [ الْقَصَصِ: 28 ]. يَقُولُ: إِنَّ مُوسَى قَالَ لِصِهْرِهِ: الْأَمْرُ عَلَى مَا قُلْتَ، فَأَيُّهُمَا قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ، وَاللَّهُ عَلَى مَقَالَتِنَا سَامِعٌ وَشَاهِدٌ، وَوَكِيلٌ عَلِيَّ وَعَلَيْكَ. وَمَعَ هَذَا فَلَمْ يَقْضِ مُوسَى إِلَّا أَكْمَلَ الْأَجَلَيْنِ وَأَتَمَّهُمَا، وَهُوَ الْعَشْرُ سِنِينَ كَوَامِلَ تَامَّةً. وعَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ: سَأَلَنِي يَهُودِيٌّ مَنْ أَهْلِ الْحِيرَةِ: أَيَّ الْأَجَلَيْنِ قَضَى مُوسَى؟ فَقُلْتُ: لَا أَدْرِي، حَتَّى أَقْدِمَ عَلَى حَبْرِ الْعَرَبِ فَأَسْأَلَهُ. فَقَدِمْتُ، فَسَأَلْتُ ابْنَ عَبَّاسٍ، فَقَالَ: قَضَى أَكْثَرَهُمَا وَأَطْيَبَهُمَا، إِنَّ رَسُولَ اللَّهِ إِذَا قَالَ فَعَلَ. وعَنْ مُجَاهِدٍ مُرْسَلًا، أَنَّ رَسُولَ اللَّهِ ﷺ سَأَلَ عَنْ ذَلِكَ جِبْرِيلَ، فَسَأَلَ جِبْرِيلُ إِسْرَافِيلَ، فَسَأَلَ إِسْرَافِيلُ الرَّبَّ، عَزَّ وَجَلَّ، فَقَالَ: أَبَرَّهُمَا وَأَوْفَاهُمَا قَالَ: وَإِنْ سُئِلَ: أَيَّ الْمَرْأَتَيْنِ تَزَوَّجَ؟ فَقُلِ: الصُّغْرَى مِنْهُمَا وأَمَّا اسْمُ الْمَرْأَةِ الَّتِي تَزَوَّجَهَا فَهُوَ صُفُورَا، وَالْأُخْرَى لَيَّا. فَلَمَّا أَرَادَ فِرَاقَ شُعَيْبٍ، أَمَرَ امْرَأَتَهُ أَنْ تَسْأَلَ أَبَاهَا أَنْ يُعْطِيَهَا مِنْ غَنَمِهِ مَا يَعِيشُونَ بِهِ، فَأَعْطَاهَا مَا وَلَدَتْ غَنَمُهُ مِنْ قَالِبِ لَوْنٍ مِنْ وَلَدِ ذَلِكَ الْعَامِ، وَكَانَتْ غَنَمُهُ سُودًا حِسَانًا، فَانْطَلَقَ مُوسَى، عَلَيْهِ السَّلَامُ، إِلَى عَصًا قَسَمَهَا مِنْ طَرَفِهَا، ثُمَّ وَضَعَهَا فِي أَدْنَى الْحَوْضِ، ثُمَّ أَوْرَدَهَا فَسَقَاهَا، وَوَقَفَ مُوسَى، عَلَيْهِ السَّلَامُ، بِإِزَاءِ الْحَوْضِ، فَلَمْ تَصْدُرْ مِنْهَا شَاةٌ إِلَّا ضَرَبَ جَنْبَهَا شَاةً شَاةً قَالَ: فَأَتْأَمَتْ وَأَثْلَثَتْ وَوَضَعَتْ كُلُّهَا قَوَالِبَ أَلْوَانٍ، إِلَّا شَاةً أَوْ شَاتَيْنِ; لَيْسَ فِيهَا فَشُوشٌ، وَلَا ضَبُوبٌ، وَلَا عَزُوزٌ، وَلَا ثَعُولٌ، وَلَا كَمْشَةٌ تَفُوتُ الْكَفَّ. قَالَ النَّبِيُّ ﷺ: لَوِ افْتَتَحْتُمُ الشَّامَ وَجَدْتُمْ بَقَايَا تِلْكَ الْغَنَمِ، وَهِيَ السَّامِرِيَّةُ

     ✧ And when he arrived at the water of Madyan—it was a well from which they drew water. Madyan is the city in which Allah destroyed the companions of the thicket, who were the people of Shuʿayb ﷺ, and their destruction had occurred before the time of Moses ﷺ, according to one of the two scholarly opinions. When he arrived at the aforementioned water, he found upon it a crowd of people watering [their flocks] and found besides them two women keeping back [their flocks]—that is, restraining their sheep from mixing with the people’s sheep. According to the People of the Book, they were seven daughters. This is also an error. Perhaps he had seven, but only two of them were watering. This combination is possible if that report is preserved; otherwise, the apparent meaning is that he had only two daughters. He said, “What is your matter?” They said, “We do not water until the shepherds take away [their flocks], and our father is an old man of great age”—that is, we are not able to reach the water except after the shepherds have departed, because of our weakness, and the reason for our undertaking this herding is our father’s weakness and great age. Allah, exalted is He, said: “So he watered for them.” The exegetes said: That was because the shepherds, when they finished their watering, would place a great rock over the mouth of the well. Then these two women would come and let their sheep drink from the leftover of the people’s flocks. On that day, Moses came and lifted that rock by himself, then drew water for them and watered their sheep, then returned the rock as it had been. The Commander of the Faithful ʿUmar said: Only ten [men] could lift it. He drew only one bucket, and it sufficed them. Then he turned away to the shade. They said: It was the shade of a samur tree. Ibn Jarīr narrated from Ibn Masʿūd that he saw it green and luxuriant. He said, “My Lord, I am in need of whatever good You send down to me.” Ibn ʿAbbās said: He traveled from Egypt to Madyan, eating nothing but herbs and tree leaves, and he was barefoot, so the soles of his feet fell off from walking barefoot, and he sat in the shade—he, the chosen one of Allah from His creation—while his stomach was clinging to his back from hunger, and the greenness of the herbs could be seen from inside his belly, and he was in need of even half a date. ʿAṭāʾ b. al-Sāʾib said: When he said, “My Lord, I am in need of whatever good You send down to me,” he made the woman hear it. Then one of the two women came to him, walking with shyness. She said, “My father invites you to reward you for having watered for us.” When he came to him and related to him the story, he said, “Do not fear; you have escaped from the wrongdoing people.” One of the two women said, “O my father, hire him. Indeed, the best one you can hire is the strong, the trustworthy.” He said, “I intend to marry you to one of these two daughters of mine on condition that you serve me for eight years. If you complete ten, it will be of your own accord, and I do not wish to make it difficult for you. You will find me, if Allah wills, among the righteous.” He said, “That is between me and you. Whichever of the two terms I fulfill, there shall be no injustice against me, and Allah is witness over what we say” [al-Qaṣaṣ: 25–28]. When Moses ﷺ sat in the shade and said, “My Lord, I am in need of whatever good You send down to me,” the two women heard him, as it is said, and went to their father. It is said that he found their quick return strange, so they told him what had happened with Moses ﷺ. He ordered one of them to go to him and invite him. Then one of the two women came to him, walking with shyness—that is, the gait of free women. ʿUmar ؓ said: She covered her face with the sleeve of her shift. [She said,] “My father invites you to reward you for having watered for us.” She stated this explicitly so that her words would not suggest any suspicion, and this is part of her complete modesty and chastity. Moses’ going to the man of Madyan So he stood up with her, and she walked in front of him. The wind struck her garment and outlined her buttocks, so he said to her: “Walk behind me and show me the way, for we are a household who do not look at the backs of women.” When he came to him and related to him the story—that is, he informed him of his news and what had happened to him in his departure from the land of Egypt, fleeing from its Pharaoh—that old man said to him: “Do not fear; you have escaped from the wrongdoing people”—that is, you have left their authority, and you are no longer in their dominion. The difference of opinion about the identity of the man of Madyan They differed about this old man: who was he? It was said: He was Shuʿayb ﷺ. This is the well-known view according to many. Among those who stated it explicitly were al-Ḥasan al-Baṣrī and Mālik b. Anas, and it came stated explicitly in a ḥadīth, but its chain has some weakness. A group stated explicitly that Shuʿayb ﷺ lived a long life after the destruction of his people until Moses ﷺ met him and married his daughter. Ibn Abī Ḥātim and others narrated from al-Ḥasan al-Baṣrī that this companion of Moses ﷺ was named Shuʿayb, and he was the chief of the water, but he was not the prophet, the companion of Madyan. It was said: He was the nephew of Shuʿayb. It was said: His cousin. It was said: A believing man from the people of Shuʿayb. It was said: A man named Yathrūn. Thus it is in the books of the People of the Book: Yathrūn, the priest of Madyan—that is, its elder and scholar. Ibn ʿAbbās and Abū ʿUbayda b. ʿAbd Allāh said: His name was Yathrūn. Abū ʿUbayda added: He was the nephew of Shuʿayb. Ibn ʿAbbās added: The man of Madyan. The intended point is that when he hosted him and honored his stay, and he related to him what had happened to him, he gave him the good news that he had escaped. At that point one of the two daughters said to her father: “O my father, hire him”—that is, to tend your sheep. Then she praised him as strong and trustworthy. ʿUmar, Ibn ʿAbbās, Shurayḥ the judge, Abū Mālik, Qatāda, Muḥammad b. Isḥāq, and others said: When she said that, her father said to her: “And how do you know this?” She said: “He lifted a rock that only ten could lift, and when I came with him I walked ahead of him, and he said: ‘Be behind me, and when the road differs, throw a pebble at me so that I may know which way the road goes.’” Ibn Masʿūd said: The most perceptive of people are three: the companion of Joseph when he said to his wife, “Make his stay honorable”; the woman companion of Moses when she said, “O my father, hire him. Indeed, the best one you can hire is the strong, the trustworthy”; and Abū Bakr when he appointed ʿUmar b. al-Khaṭṭāb as successor. He said, “I intend to marry you to one of these two daughters of mine on condition that you serve me for eight years. If you complete ten, it will be of your own accord, and I do not wish to make it difficult for you. You will find me, if Allah wills, among the righteous.” A group of the companions of Abū Ḥanīfa, may Allah have mercy on him, used this as evidence for the validity of selling one of these two slaves or two garments, and the like, because of his saying, “one of these two daughters of mine.” But there is some discussion about this, because it is a bargaining, not a concluded contract. And Allah knows best. The lawfulness of hiring for food and clothing The companions of Aḥmad used this as evidence for the validity of hiring for food and clothing, as was customary, and they sought support from the ḥadīth narrated by Ibn Mājah in his Sunan, under the chapter “Hiring a worker for the food of his belly,” from ʿAlī b. Rabāḥ al-Lakhmī, who said: I heard ʿUtba b. al-Nuddar al-Sulamī, the companion of the Messenger of Allah ﷺ, relate that the Messenger of Allah said: “Moses ﷺ hired himself out for the chastity of his private parts and the food of his belly.” Then He, exalted is He, said: “That is between me and you. Whichever of the two terms I fulfill, there shall be no injustice against me, and Allah is witness over what we say” [al-Qaṣaṣ: 28]. It means that Moses said to his father-in-law: The matter is as you have said; whichever of the two I fulfill, there shall be no injustice against me, and Allah is hearing and witnessing over our words, and a trustee over me and over you. Despite this, Moses fulfilled only the more complete and longer of the two terms, namely ten full and complete years. From Saʿīd b. Jubayr, who said: A Jew from the people of al-Ḥīra asked me: Which of the two terms did Moses fulfill? I said: I do not know, until I come to the learned man of the Arabs and ask him. So I came and asked Ibn ʿAbbās, and he said: He fulfilled the greater and better of them; indeed, when the Messenger of Allah says something, he does it. From Mujāhid, in mursal form, that the Messenger of Allah ﷺ asked Gabriel about that, and Gabriel asked Isrāfīl, and Isrāfīl asked the Lord, mighty and majestic is He, and He said: “The more righteous and fuller of them.” He said: And if you are asked which of the two women he married, say: the younger of them. As for the name of the woman he married, it is Ṣufūrā, and the other is Layyā. When he wanted to part from Shuʿayb, he commanded his wife to ask her father to give her from his sheep what they could live on. So he gave her what his sheep gave birth to of a contrasting color from the offspring of that year. His sheep were beautiful black ones. Moses ﷺ went to a staff, split it from its end, then placed it in the nearest part of the watering trough, then brought the sheep and watered them. Moses ﷺ stood opposite the trough, and no ewe came out except that he struck its side, one by one. He said: They gave birth to twins and triplets, and all of them gave birth to contrasting colors, except one or two sheep that had no fashūsh (excessive milk), no ḍabūb (difficulty in milking), no ʿazūz (narrow teat), no thaʿūl (extra teat), and no kamsha (short teat) that slips from the hand. The Prophet ﷺ said: “If you conquer Syria, you will find remnants of those sheep, and they are the Sāmiriyya.”

215. Tarikh (al-Tabari) 202No grade recorded

     مَا جَرَى لَهُ بَعْدَ انْفِصَالِهِ عَنْ مَدْيَنِ  لما أَتَمَّ مُوسَى الْأَجَلَيْنِ وَأَكْمَلَهُمَا، سَارَ بِأَهْلِهِ أَيْ مِنْ عِنْدِ صِهْرِهِ ذَاهِبًا، فِيمَا ذَكَرَهُ غَيْرُ وَاحِدٍ مِنَ الْمُفَسِّرِينَ وَغَيْرِهِمْ، أَنَّهُ اشْتَاقَ إِلَى أَهْلِهِ، فَقَصَدَ زِيَارَتَهُمْ بِبِلَادِ مِصْرَ، فِي صُورَةِ مُخْتَفٍ، فَلَمَّا سَارَ بِأَهْلِهِ، وَمَعَهُ وِلْدَانٌ مِنْهُمْ، وَغَنَمٌ قَدِ اسْتَفَادَهَا مُدَّةَ مُقَامِهِ. قَالُوا: وَاتَّفَقَ ذَلِكَ فِي لَيْلَةٍ مُظْلِمَةٍ بَارِدَةٍ، وَتَاهُوا فِي طَرِيقِهِمْ، فَلَمْ يَهْتَدُوا إِلَى السُّلُوكِ فِي الدَّرْبِ الْمَأْلُوفِ وكَانَتِ اللَّيْلَةُ الَّتِي أَرَادَ اللَّهُ - عَزَّ وَجَلَّ - لِمُوسَى كَرَامَتَهُ، وَابْتِدَاءَهُ فِيهَا بِنُبُوَّتِهِ، وَكَلَامِهِ، وَكَانَتِ امْرَأَتُهُ حَامِلًا، فَأَخَذَهَا الطَّلْقُ فِي لَيْلَةٍ شَاتِيَةٍ ذَاتِ مَطَرٍ، وَرَعْدٍ، وَبَرْقٍ، فَأَخْرَجَ زَنْدَهُ لِيَقْدَحَ نَارًا لِأَهْلِهِ لِيَصْطَلُوا وَيَبِيتُوا حَتَّى يُصْبِحَ وَيَعْلَمَ وَجْهَ طَرِيقِهِ، فَأَصْلَدَ زَنْدَهُ فَقَدَحَ حَتَّى أَعْيَا، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَبْصَرَ عَنْ بُعْدٍ نَارًا تَأَجَّجُ فِي جَانِبِ الطُّورِ، وَهُوَ الْجَبَلُ الْغَرْبِيُّ مِنْهُ عَنْ يَمِينِهِ، فَقَالَ لِأَهْلِهِ: امْكُثُوا إِنِّي آنَسْتُ نَارًا وَكَأَنَّهُ - وَاللَّهُ أَعْلَمُ - رَآهَا دُونَهُمْ; لِأَنَّ هَذِهِ النَّارَ هِيَ نُورٌ فِي الْحَقِيقَةِ، وَلَا تَصْلُحُ رُؤْيَتُهَا لِكُلِّ أَحَدٍ لَعَلِّي آتِيكُمْ مِنْهَا بِخَبَرٍ أَيْ; لَعَلِّي أَسْتَعْلِمُ مِنْ عِنْدِهَا عَنِ الطَّرِيقِ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ فَدَلَّ عَلَى أَنَّهُمْ كَانُوا قَدْ تَاهُوا عَنِ الطَّرِيقِ فِي لَيْلَةٍ بَارِدَةٍ وَمُظْلِمَةٍ; لِقَوْلِهِ فِي الْآيَةِ الْأُخْرَى: وَهَلْ أَتَاكَ حَدِيثُ مُوسَى إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى [ طه: 9، 10 ]. فَدَلَّ عَلَى وُجُودِ الظَّلَامِ، وَكَوْنِهِمْ تَاهُوا عَنِ الطَّرِيقِ. وَجَمَعَ الْكُلَّ فِي سُورَةِ " النَّمْلِ " فِي قَوْلِهِ تَعَالَى: إِذْ قَالَ مُوسَى لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ [ النَّمْلِ: 7 ]. وَقَدْ أَتَاهُمْ مِنْهَا بِخَبَرٍ، وَأَيُّ خَبَرٍ؟ وَوَجَدَ عِنْدَهَا هُدًى، وَأَيُّ هُدًى؟ وَاقْتَبَسَ مِنْهَا نُورًا، وَأَيُّ نُورٍ؟. قَالَ اللَّهُ تَعَالَى: فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِي الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ وَقَالَ تَعَالَى فِي " النَّمْلِ ": فَلَمَّا جَاءَهَا نُودِيَ أَنْ بُورِكَ مَنْ فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ [ النَّمْلِ: 8 ]. أَيْ سُبْحَانَ اللَّهِ الَّذِي يَفْعَلُ مَا يَشَاءُ وَيَحْكُمُ مَا يُرِيدُ. يَامُوسَى إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ [ النَّمْلِ: 9 ]. وَقَالَ فِي سُورَةِ " طه ": فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِي الْمُقَدَّسِ طُوًى وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى [ طه: 11 - 16 ]. قَالَ غَيْرُ وَاحِدٍ مِنَ الْمُفَسِّرِينَ، مِنَ السَّلَفِ وَالْخَلَفِ: لَمَّا قَصَدَ مُوسَى إِلَى تِلْكَ النار الَّتِي رَآهَا، فَانْتَهَى إِلَيْهَا، وَجَدَهَا تَأَجَّجُ فِي شَجَرَةٍ خَضْرَاءَ مِنَ الْعَوْسَجِ، وَكُلُّ مَا لِتِلْكَ النَّارِ فِي اضْطِرَامٍ، وَكُلُّ مَا لِخُضْرَةِ تِلْكَ الشَّجَرَةِ فِي ازْدِيَادٍ، فَوَقَفَ مُتَعَجِّبًا، وَكَانَتْ تِلْكَ الشَّجَرَةُ فِي لِحْفِ جَبَلٍ غَرْبِيٍّ مِنْهُ عَنْ يَمِينِهِ; كَمَا قَالَ تَعَالَى وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشَّاهِدِينَ [ الْقَصَصِ: 44 ]. وَكَانَ مُوسَى فِي وَادٍ اسْمُهُ طُوًى، فَكَانَ مُوسَى مُسْتَقْبَلَ الْقِبْلَةِ، وَتِلْكَ الشَّجَرَةُ عَنْ يَمِينِهِ مِنْ نَاحِيَةِ الْغَرْبِ، فَنَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى، فَأُمِرَ أَوَّلًا بِخَلْعِ نَعْلَيْهِ; تَعْظِيمًا وَتَكْرِيمًا وَتَوْقِيرًا لِتِلْكَ الْبُقْعَةِ الْمُبَارَكَةِ، وَلَا سِيَّمَا فِي تِلْكَ اللَّيْلَةِ الْمُبَارَكَةِ. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّهُ وَضَعَ يَدَهُ عَلَى وَجْهِهِ مِنْ شِدَّةِ ذَلِكَ النُّورِ; مَهَابَةً لَهُ وَخَوْفًا عَلَى بَصَرِهِ. ثُمَّ خَاطَبَهُ تَعَالَى كَمَا يَشَاءُ قَائِلًا لَهُ: إِنِّي أَنَا اللَّهُ رَبُ الْعَالَمِينَ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي أَيْ; أَنَا اللَّهُ رَبُّ الْعَالَمِينَ، الَّذِي لَا إِلَهَ إِلَّا هُوَ الَّذِي لَا تَصْلُحُ الْعِبَادَةُ وَإِقَامَةُ الصَّلَاةِ إِلَّا لَهُ. ثُمَّ أَخْبَرَهُ أَنَّ هَذِهِ الدُّنْيَا لَيْسَتْ بِدَارِ قَرَارٍ، إِنَّمَا الدَّارُ الْبَاقِيَةُ يَوْمَ الْقِيَامَةِ، الَّتِي لَا بُدَّ مِنْ كَوْنِهَا وَوُجُودِهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى أَيْ; مِنْ خَيْرٍ وَشَرٍّ. وَحَضَّهُ وَحَثَّهُ عَلَى الْعَمَلِ لَهَا وَمُجَانَبَةِ مَنْ لَا يُؤْمِنُ بِهَا مِمَّنْ عَصَى مَوْلَاهُ، وَاتَّبَعَ هَوَاهُ. ثُمَّ قَالَ لَهُ مُخَاطِبًا وَمُؤَانِسًا، وَمُبَيِّنًا لَهُ أَنَّهُ الْقَادِرُ عَلَى كُلِّ شَيْءِ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ. فَيَكُونُ: وَمَا تِلْكَ بِيَمِينِكَ يَامُوسَى [ طه: 17 ]. أَيْ; أَمَّا هَذِهِ عَصَاكَ الَّتِي تَعْرِفُهَا مُنْذُ صَحِبْتَهَا؟ قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي وَلِيَ فِيهَا مَئارِبُ أُخْرَى [ طه: 18 ]. أَيْ; بَلْ هَذِهِ عَصَايَ الَّتِي أَعْرِفُهَا وَأَتَحَقَّقُهَا قَالَ أَلْقِهَا يَامُوسَى فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى [ طه: 19، 20 ]. وَهَذَا خَارِقٌ عَظِيمٌ، وَبُرْهَانٌ قَاطِعٌ عَلَى أَنَّ الَّذِي يُكَلِّمُهُ هُوَ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ فَيَكُونُ. وَأَنَّهُ الْفَعَّالُ بِالِاخْتِيَارِ. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّهُ سَأَلَ بُرْهَانًا عَلَى صِدْقِهِ عِنْدَ مَنْ يُكَذِّبُهُ مِنْ أَهْلِ مِصْرَ، فَقَالَ لَهُ الرَّبُّ عَزَّ وَجَلَّ: مَا هَذِهِ الَّتِي فِي يَدِكَ؟ قَالَ: عَصَايَ. قَالَ: أَلْقِهَا إِلَى الْأَرْضِ فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى فَهَرَبَ مُوسَى مِنْ قُدَّامِهَا، فَأَمَرَهُ الرَّبُّ، عَزَّ وَجَلَّ، أَنْ يَبْسُطَ يَدَهُ وَيَأْخُذَهَا بِذَنَبِهَا، فَلَمَّا اسْتَمْكَنَ مِنْهَا ارْتَدَّتْ عَصًا فِي يَدِهِ. وَقَدْ قَالَ اللَّهُ تَعَالَى فِي الْآيَةِ الْأُخْرَى: وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ أَيْ; صَارَتْ حَيَّةً عَظِيمَةً لَهَا ضَخَامَةٌ هَائِلَةٌ، وَأَنْيَابٌ تَصْطَكُّ، وَهِيَ مَعَ ذَلِكَ فِي سُرْعَةِ حَرَكَةِ الْجَانِّ، وَهُوَ ضَرْبٌ مِنَ الْحَيَّاتِ يُقَالُ لَهُ: الْجَانُّ وَالْجَنَانُ. وَهُوَ لَطِيفٌ، وَلَكِنَّهُ سَرِيعُ الِاضْطِرَابِ وَالْحَرَكَةِ جِدًّا، فَهَذِهِ جَمَعَتِ الضَّخَامَةَ وَالسُّرْعَةَ الشَّدِيدَةَ هروب موسى بعد معاينة العصى فَلَمَّا عَايَنَهَا مُوسَى، عَلَيْهِ السَّلَامُ، وَلَّى مُدَبِّرًا أَيْ; هَارِبًا مِنْهَا; لِأَنَّ طَبِيعَتَهُ الْبَشَرِيَّةَ تَقْتَضِي ذَلِكَ وَلَمْ يُعَقِّبْ أَيْ; وَلَمْ يَلْتَفِتْ فَنَادَاهُ رَبُّهُ قَائِلًا لَهُ: يَامُوسَى أَقْبِلْ وَلَا تَخَفْ إِنَّكَ مِنَ الْآمِنِينَ فَلَمَّا رَجَعَ أَمَرَهُ اللَّهُ تَعَالَى أَنْ يُمْسِكَهَا قَالَ خُذْهَا وَلَا تَخَفْ سَنُعِيدُهَا سِيرَتَهَا الْأُولَى فَيُقَالُ: إِنَّهُ هَابَهَا شَدِيدًا، فَوَضَعَ يَدَهُ فِي كُمِّ مِدْرَعَتِهِ، ثُمَّ وَضَعَ يَدَهُ فِي وَسَطِ فَمِهَا - وَعِنْدَ أَهْلِ الْكِتَابِ: بِذَنَبِهَا - فَلَمَّا اسْتَمْكَنَ مِنْهَا، إِذَا هِيَ قَدْ عَادَتْ كَمَا كَانَتْ عَصًا ذَاتَ شُعْبَتَيْنِ. فَسُبْحَانُ الْقَدِيرِ الْعَظِيمِ رَبِّ الْمَشْرِقَيْنِ وَالْمَغْرِبَيْنِ. ثُمَّ أَمَرَهُ تَعَالَى بِإِدْخَالِ يَدِهِ فِي جَيْبِهِ، ثُمَّ أَمَرَهُ بِنَزْعِهَا فَإِذَا هِيَ تَتَلَأْلَأُ كَالْقَمَرِ بَيَاضًا مِنْ غَيْرِ سُوءٍ أَيْ; مِنْ غَيْرِ بَرَصٍ وَلَا بَهَقٍ. وَلِهَذَا قَالَ: اسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ قِيلَ: مَعْنَاهُ إِذَا خِفْتَ فَضَعْ يَدَكَ عَلَى فُؤَادِكَ يَسْكُنْ جَأْشُكَ. وَهَذَا وَإِنْ كَانَ خَاصًّا بِهِ، إِلَّا أَنَّ بِبَرَكَةِ الْإِيمَانِ بِهِ حَقَّ الْإِيمَانِ يَنْتَفِعُ مَنِ اسْتَعْمَلَ ذَلِكَ عَلَى وَجْهِ الِاقْتِدَاءِ بِالْأَنْبِيَاءِ. وَقَالَ فِي سُورَةِ " النَّمْلِ ": وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ فِي تِسْعِ آيَاتٍ إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ [ النَّمْلِ: 12 ]. أَيْ; هَاتَانِ الْآيَتَانِ وَهُمَا الْعَصَا وَالْيَدُ، وَهُمَا الْبُرْهَانَانِ الْمُشَارُ إِلَيْهِمَا فِي قَوْلِهِ: فَذَانِكَ بُرْهَانَانِ مِنْ رَبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ وَمَعَ ذَلِكَ سَبْعُ آيَاتٍ أُخَرُ فَذَلِكَ تِسْعُ آيَاتٍ بَيِّنَاتٍ وَهِيَ الْمَذْكُورَةُ فِي آخِرِ سُورَةِ " سُبْحَانَ " حَيْثُ يَقُولُ تَعَالَى: وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَى مَسْحُورًا قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا [ الْإِسْرَاءِ: 101، 102 ]. وَهِيَ الْمَبْسُوطَةُ فِي سُورَةِ " الْأَعْرَافِ " فِي قَوْلِهِ: وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ وَنَقْصٍ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَذَّكَّرُونَ فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ آيَاتٍ مُفَصَّلَاتٍ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ [ الْأَعْرَافِ: 130 - 133 ]. وَهَذِهِ التِّسْعُ الْآيَاتِ غَيْرُ الْعَشْرِ كَلِمَاتٍ فَإِنَّ التِّسْعَ مِنْ آيَاتِ اللَّهِ الْقَدَرِيَّةِ، وَالْعَشْرَ مِنْ كَلِمَاتِهِ الشَّرْعِيَّةِ. وَإِنَّمَا نَبَّهْنَا عَلَى هَذَا; لِأَنَّهُ قَدِ اشْتَبَهَ أَمْرُهَا عَلَى بَعْضِ الرُّوَاةِ فَظَنَّ أَنَّ هَذِهِ هِيَ هَذِهِ.

     ✧ What happened to him after his departure from Midian. When Moses completed the two terms and fulfilled them, he journeyed with his family, that is, from the presence of his father-in-law, setting out, as more than one of the commentators and others have mentioned, because he longed for his family, and so he intended to visit them in the lands of Egypt, in the guise of one concealing himself. When he traveled with his family, and with him were children from among them, and sheep that he had acquired during the period of his stay. They said: And that happened on a dark, cold night, and they lost their way and could not find the route along the familiar path. It was the night in which Allah, Mighty and Majestic, willed for Moses His honor, and the beginning of his prophethood and His speech to him. His wife was pregnant, and labor pains seized her on a rainy, wintry night with thunder and lightning. He took out his fire-stick to strike a fire for his family so that they might warm themselves and spend the night until morning and he might know the direction of his path, but his fire-stick failed to produce fire, and he struck it until he was exhausted. While he was in that state, he sighted in the distance a blazing fire on the side of the Mount, which is the western mountain, to his right. So he said to his family: "Stay here; indeed, I perceive a fire" – and it was as though, and Allah knows best, he saw it without them, for this fire is in reality a light, and its vision is not suitable for everyone – "perhaps I can bring you from it some information," that is, perhaps I can learn from it about the way, "or a firebrand from the fire that you may warm yourselves." This indicates that they had lost the way on a cold, dark night, because of His statement in the other verse: "And has the story of Moses reached you? When he saw a fire and said to his family, 'Stay here; indeed, I perceive a fire; perhaps I can bring you from it a burning brand or find at the fire some guidance'" [Ta-Ha: 9-10]. This indicates the existence of darkness and that they had lost their way. And He combined all of it in Surah "An-Naml" in His statement, Exalted be He: "When Moses said to his family, 'Indeed, I perceive a fire; I will bring you from it information or bring you a flaming brand that you may warm yourselves'" [An-Naml: 7]. And He brought them from it information – and what information! – and he found at it guidance – and what guidance! – and he took from it light – and what light! Allah, Exalted be He, said: "And when he came to it, he was called from the right side of the valley, in the blessed spot, from the tree: 'O Moses, indeed I am Allah, Lord of the worlds'" [Al-Qasas: 30]. And He, Exalted be He, said in "An-Naml": "And when he came to it, he was called: 'Blessed is whoever is in the fire and whoever is around it, and exalted is Allah, Lord of the worlds. O Moses, indeed it is I, Allah, the Almighty, the Wise'" [An-Naml: 8-9]. And He said in Surah "Ta-Ha": "And when he came to it, he was called, 'O Moses, indeed I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa. And I have chosen you, so listen to what is revealed. Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance. Indeed, the Hour is coming – I almost conceal it – so that every soul may be recompensed according to that for which it strives. So do not let one who does not believe in it and follows his desire avert you from it, lest you perish'" [Ta-Ha: 11-16]. More than one of the commentators, from the early and later generations, said: When Moses headed toward that fire which he saw and reached it, he found it blazing in a green tree of boxthorn, and the more that fire flamed, the more the greenness of that tree increased. He stood in amazement. That tree was at the foot of a western mountain, to his right; as He, Exalted be He, said: "And you were not on the western side when We decreed to Moses the command, and you were not among the witnesses" [Al-Qasas: 44]. Moses was in a valley called Tuwa, and Moses was facing the qiblah, and that tree was to his right from the western side. His Lord called him in the sacred valley of Tuwa, and he was commanded first to remove his sandals, out of reverence, honor, and veneration for that blessed spot, especially on that blessed night. According to the People of the Book, he placed his hand over his face because of the intensity of that light, in awe of it and out of fear for his eyesight. Then He, Exalted be He, addressed him as He willed, saying to him: "Indeed, I am Allah, Lord of the worlds. Indeed, I am Allah; there is no deity except Me, so worship Me and establish prayer for My remembrance" – that is, I am Allah, Lord of the worlds, whom there is no deity except Him, and worship and the establishment of prayer are not proper except for Him. Then He informed him that this world is not an abode of permanence; rather, the lasting abode is the Day of Resurrection, which must come into being and exist so that every soul may be recompensed according to that for which it strives, that is, of good and evil. And He urged and incited him to work for it and to shun those who do not believe in it from among those who disobey their Master and follow their desire. Then He said to him, addressing and comforting him, and making clear to him that He is the One capable over all things, who says to a thing, "Be," and it is: "And what is that in your right hand, O Moses?" [Ta-Ha: 17] – that is, as for this, is this your staff which you have known since you accompanied it? He said: "It is my staff; I lean upon it, and I beat down leaves with it for my sheep, and I have other uses in it" [Ta-Ha: 18] – that is, rather this is my staff which I know and am certain of. He said: "Throw it down, O Moses." So he threw it down, and behold, it was a serpent, moving swiftly [Ta-Ha: 19-20]. This is a great miracle, and a decisive proof that the One who speaks to him is the One who says to a thing, "Be," and it is, and that He is the Doer by choice. According to the People of the Book, he asked for a proof of his truthfulness before those of the people of Egypt who would deny him. The Lord, Mighty and Majestic, said to him: "What is this that is in your hand?" He said: "My staff." He said: "Throw it to the ground." So he threw it, and behold, it was a serpent, moving swiftly, and Moses fled from before it. The Lord, Mighty and Majestic, commanded him to stretch out his hand and seize it by its tail, and when he took hold of it, it returned to being a staff in his hand. And Allah, Exalted be He, said in the other verse: "And [He said], 'Throw down your staff.' But when he saw it quivering as if it were a jinn, he turned and fled and did not return" [An-Naml: 10; Al-Qasas: 31] – that is, it became a great serpent of terrifying bulk, with fangs that clashed, and it had, along with that, the speed of movement of a jinn, which is a kind of serpent called al-jann and al-janan; it is slender but extremely swift in its writhing and movement. Thus this one combined bulk and extreme speed. Moses' flight after seeing the staff. When Moses, ﷺ, saw it, he turned and fled, that is, running away from it, because his human nature required that, and he did not return, that is, he did not look back. His Lord called him, saying to him: "O Moses, come forward and do not fear. Indeed, you are of the secure ones" [Al-Qasas: 31]. When he returned, Allah, Exalted be He, commanded him to seize it. He said: "Take it and do not fear. We will return it to its former state" [Ta-Ha: 21]. It is said that he was greatly afraid of it, so he placed his hand in the sleeve of his woolen garment, then placed his hand in the middle of its mouth – and according to the People of the Book, by its tail – and when he took hold of it, behold, it had returned as it was, a staff with two prongs. So glory to the Almighty, the Magnificent, Lord of the two easts and the two wests. Then He, Exalted be He, commanded him to insert his hand into his bosom, then commanded him to draw it out, and behold, it shone like the moon in whiteness, without any blemish, that is, without leprosy or vitiligo. For this reason He said: "Insert your hand into your bosom; it will come out white without blemish, and draw your hand to your side [to still] from fear" [Al-Qasas: 32]. It is said: Its meaning is that when you fear, place your hand on your heart, and your anxiety will subside. And this, even if it is specific to him, nevertheless, through the blessing of true faith in him, whoever employs that in the manner of following the prophets benefits from it. And He said in Surah "An-Naml": "And insert your hand into your bosom; it will come out white without blemish, among nine signs to Pharaoh and his people. Indeed, they were a defiantly disobedient people" [An-Naml: 12] – that is, these two signs, namely the staff and the hand, are the two proofs referred to in His statement: "So these are two proofs from your Lord to Pharaoh and his chiefs. Indeed, they were a defiantly disobedient people" [Al-Qasas: 32]. And along with that, seven other signs, so that is nine clear signs, which are the ones mentioned at the end of Surah "Subhan" where He, Exalted be He, says: "And We had certainly given Moses nine clear signs, so ask the Children of Israel when he came to them, and Pharaoh said to him, 'Indeed, I think you, O Moses, are affected by magic.' He said, 'You have already known that none has sent these down except the Lord of the heavens and the earth as insight, and indeed, I think you, O Pharaoh, are destroyed'" [Al-Isra': 101-102]. They are the ones set forth in Surah "Al-A'raf" in His statement: "And We certainly seized the people of Pharaoh with years of famine and a deficiency in fruits that perhaps they might remember. But when good came to them, they said, 'This is ours.' And if a bad condition struck them, they saw an evil omen in Moses and those with him. Unquestionably, their omen is with Allah, but most of them do not know. And they said, 'Whatever sign you bring us with which to bewitch us, we will not be believers in you.' So We sent upon them the flood, locusts, lice, frogs, and blood as distinct signs, but they were arrogant and were a criminal people" [Al-A'raf: 130-133]. And these nine signs are other than the ten words, for the nine are from Allah's decreed signs, and the ten are from His legislative words. We have only drawn attention to this because its matter became confused for some of the narrators, so they thought that these are those.

216. Tarikh (al-Tabari) 203No grade recorded

     ثم أَمَرَ الله مُوسَى، عَلَيْهِ السَّلَامُ، بِالذَّهَابِ إِلَى فِرْعَوْنَ وَلَمْ يَزَلْ أَهْلُهُ مَكَانَهُمْ لَا يَدْرُونَ مَا فَعَلَ حَتَّى مَرَّ رَاعٍ مِنْ أَهْلِ مَدْيَنَ فَعَرَفَهُمْ فَاحْتَمَلَهُمْ إِلَى مَدْيَنَ، فَكَانُوا عِنْدَ شُعَيْبٍ حَتَّى بَلَغَهُمْ خَبَرُ مُوسَى بَعْدَمَا فَلَقَ الْبَحْرَ، فَسَارُوا إِلَيْهِ. وَأَمَّا مُوسَى فَإِنَّهُ سَارَ إِلَى عَدُوِّهِ، الَّذِي خَرَجَ مِنْ دِيَارِ مِصْرَ فِرَارًا مِنْ سَطْوَتِهِ وَظُلْمِهِ، حِينَ كَانَ مِنْ أَمْرِهِ مَا كَانَ فِي قَتْلِ ذَلِكَ الْقِبْطِيِّ وَلِهَذَاقَالَ رَبِّ إِنِّي قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَنْ يَقْتُلُونِ وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا فَأَرْسِلْهُ مَعِيَ رِدْءًا يُصَدِّقُنِي إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ أَيْ; اجْعَلْهُ مَعِي مُعِينًا وَرِدْءًا وَوَزِيرًا يُسَاعِدُنِي وَيُعِينُنِي عَلَى أَدَاءِ رِسَالَتِكَ إِلَيْهِمْ فَإِنَّهُ أَفْصَحُ مِنِّي لِسَانًا وَأَبْلَغُ بَيَانًا. قَالَ اللَّهُ تَعَالَى، مُجِيبًا لَهُ إِلَى سُؤَالِهِ: سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا أَيْ; بُرْهَانًا فَلَا يَصِلُونَ إِلَيْكُمَا بِآيَاتِنَا أَيْ; فَلَا يَنَالُونَ مِنْكُمَا مَكْرُوهًا بِسَبَبِ قِيَامِكُمَا بِآيَاتِنَا. وَقِيلَ بِبَرَكَةِ آيَاتِنَا أَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُونَ وَقَالَ فِي سُورَةِ " طه ": اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى قَالَ رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي يَفْقَهُوا قَوْلِي [ طه: 24 - 28 ]. قِيلَ: إِنَّهُ أَصَابَهُ فِي لِسَانِهِ لُثْغَةٌ; بِسَبَبِ تِلْكَ الْجَمْرَةِ الَّتِي وَضَعَهَا عَلَى لِسَانِهِ، الَّتِي كَانَ فِرْعَوْنُ أَرَادَ اخْتِبَارَ عَقْلِهِ، حِينَ أَخَذَ بِلِحْيَتِهِ وَهُوَ صَغِيرٌ، فَهَمَّ بِقَتْلِهِ، فَخَافَتْ عَلَيْهِ آسِيَةُ، وَقَالَتْ: إِنَّهُ طِفْلٌ. فَاخْتَبَرَهُ بِوَضْعِ تَمْرَةٍ وَجَمْرَةٍ بَيْنَ يَدَيْهِ، فَهَمَّ بِأَخْذِ التَّمْرَةِ، فَصَرَفَ الْمَلَكُ يَدَهُ إِلَى الْجَمْرَةِ، فَأَخَذَهَا، فَوَضَعَهَا عَلَى لِسَانِهِ، فَأَصَابَهُ لُثْغَةٌ بِسَبَبِهَا، فَسَأَلَ زَوَالَ بَعْضِهَا بِمِقْدَارِ مَا يَفْهَمُونَ قَوْلَهُ، وَلَمْ يَسْأَلْ زَوَالَهَا بِالْكُلِّيَّةِ. قَالَ الْحَسَنُ الْبَصْرِيُّ: وَالرُّسُلُ إِنَّمَا يَسْأَلُونَ بِحَسَبِ الْحَاجَةِ. وَلِهَذَا بَقِيَتْ فِي لِسَانِهِ بَقِيَّةٌ، وَلِهَذَا قَالَ فِرْعَوْنُ، قَبَّحَهُ اللَّهُ، فِيمَا زَعَمَ إِنَّهُ يَعِيبُ بِهِ الْكِلِيمَ: وَلَا يَكَادُ يُبِينُ [ الزُّخْرُفِ: 52 ]. أَيْ يُفْصِحُ عَنْ مُرَادِهِ، وَيُعَبِّرُ عَمَّا فِي ضَمِيرِهِ وَفُؤَادِهِ. ثُمَّ قَالَ مُوسَى، عَلَيْهِ السَّلَامُ: وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي هَارُونَ أَخِي اشْدُدْ بِهِ أَزْرِي وَأَشْرِكْهُ فِي أَمْرِي كَيْ نُسَبِّحَكَ كَثِيرًا وَنَذْكُرَكَ كَثِيرًا إِنَّكَ كُنْتَ بِنَا بَصِيرًا قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى [ طه: 29 - 36 ]. أَيْ; قَدْ أَجَبْنَاكَ إِلَى جَمِيعِ مَا سَأَلْتَ، وَأَعْطَيْنَاكَ الَّذِي طَلَبْتَ. وَهَذَا مِنْ وَجَاهَتِهِ عِنْدَ رَبِّهِ عَزَّ وَجَلَّ، حِينَ شَفَعَ أَنْ يُوحِيَ اللَّهُ إِلَى أَخِيهِ فَأَوْحَى إِلَيْهِ، وَهَذَا جَاهٌ عَظِيمٌ، قَالَ اللَّهُ تَعَالَى: وَكَانَ عِنْدَ اللَّهِ وَجِيهًا [ الْأَحْزَابِ: 69 ]. وَقَالَ تَعَالَى: وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا [ مَرْيَمَ: 53 ]. وَقَدْ سَمِعَتْ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ رَجُلًا يَقُولُ لِأُنَاسٍ، وَهُمْ سَائِرُونَ فِي طَرِيقِ الْحَجِّ: أَيُّ أَخٍ أَمَنُّ عَلَى أَخِيهِ؟ فَسَكَتَ الْقَوْمُ، فَقَالَتْ عَائِشَةُ لِمَنْ حَوْلَ هَوْدَجِهَا: هُوَ مُوسَى بْنُ عِمْرَانَ حِينَ شَفَعَ فِي أَخِيهِ أَنْ يَكُونَ نَبِيًّا يُوحَى إِلَيْهِ. قَالَ اللَّهُ تَعَالَى: وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا. وَأَوْحَى اللَّهُ إِلَى هَارُونَ يُعْلِمُهُ بِقُفُولِ مُوسَى وَيَأْمُرُهُ بِتَلَقِّيهِ، فَخَرَجَ مِنْ مِصْرَ فَالْتَقَى بِهِ، ذهاب موسى وهارون إلى فرعون قَالَ مُوسَى: يَا هَارُونُ، إِنَّ اللَّهَ تَعَالَى قَدْ أَرْسَلَنَا إِلَى فِرْعَوْنَ فَانْطَلِقْ مَعِي إِلَيْهِ. قَالَ: سَمْعًا وَطَاعَةً، فَلَمَّا جَاءَ إِلَى بَيْتِ هَارُونَ وَأَظْهَرَ أَنَّهُمَا يَنْطَلِقَانِ إِلَى فِرْعَوْنَ سَمِعَتْ ذَلِكَ ابْنَةُ هَارُونَ فَصَاحَتْ أُمُّهُمَا فَقَالَتْ: أُنْشِدُكُمَا اللَّهَ أَنْ لَا تَذْهَبَا إِلَى فِرْعَوْنَ فَيَقْتُلَكُمَا جَمِيعًا ! فَأَبَيَا فَانْطَلَقَا إِلَيْهِ لَيْلًا، فَضَرَبَا بَابَهُ، فَقَالَ فِرْعَوْنُ لِبَوَّابِهِ: مَنْ هَذَا الَّذِي يَضْرِبُ بَابِي هَذِهِ السَّاعَةَ ؟ فَأَشْرَفَ عَلَيْهِمْا الْبَوَّابُ فَكَلَّمَهُمَا، فَقَالَ لَهُ مُوسَى: إِنَّا رَسُولَا رَبِّ الْعَالَمِينَ، فَأَخْبَرَ فِرْعَوْنَ، فَأُدْخِلَا إِلَيْهِ. وَقِيلَ إِنَّ مُوسَى وَهَارُونَ مَكَثَا سَنَتَيْنِ يَغْدُوَانِ إِلَى بَابِ فِرْعَوْنَ وَيَرُوحَانِ يَلْتَمِسَانِ الدُّخُولَ إِلَيْهِ فَلَمْ يَجْسُرْ أَحَدٌ يُخْبِرُهُ بِشَأْنِهِمَا، حَتَّى أَخْبَرَهُ مَسْخَرَةٌ كَانَ يُضْحِكُهُ بِقَوْلِهِ، فَأَمَرَ حِينَئِذٍ فِرْعَوْنُ بِإِدْخَالِهِمَا. وقيل إن الله عَزَّ وَجَلَّ قَالَ لَهُ:ادْنُ، فَلَمْ يَزَلْ يُدْنِيهِ حَتَّى أَسْنَدَ ظَهْرَهُ بِجِذْعِ الشَّجَرَةِ،  فَاسْتَقَرَّ وَذَهَبَتْ عَنْهُ الرِّعْدَةُ، وَجَمَعَ يَدَيْهِ فِي الْعَصَا، وَخَضَعَ بِرَأْسِهِ وَعُنُقِهِ، ثُمَّ قَالَ: إِنِّي قَدْ أَتَيْتُكَ الْيَوْمَ مَقَامًا لَا يَنْبَغِي لِبَشَرٍ بَعْدَكَ أَنْ يَقُومَ مَقَامَكَ، أَدْنَيْتُكَ وَقَرَّبْتُكَ حَتَّى سَمِعْتَ كَلَامِي، وَكُنْتَ بِأَقْرَبِ الْأَمْكِنَةِ مِنِّي، فَانْطَلِقْ بِرِسَالَتِي فَإِنَّكَ بِعَيْنِي وَسَمْعِي، فَإِنَّ مَعَكَ يَدِي وَبَصَرِي، وَإِنِّي قَدْ أَلْبَسْتُكَ جُبَّةً مِنْ سُلْطَانِي تَسْتَكْمِلُ بِهَا الْقُوَّةَ فِي أَمْرِي، فَأَنْتَ جُنْدٌ عَظِيمٌ مِنْ جُنُودِي، بَعَثْتُكَ إِلَى خَلْقٍ ضَعِيفٍ مِنْ خَلْقِي بَطَرَ نِعْمَتِي، وَأَمِنَ مَكْرِي، وَغَرَّتْهُ الدُّنْيَا عَنِّي، حَتَّى جَحَدَ حَقِّي وَأَنْكَرَ رُبُوبِيَّتِي، وَعَبَدَ [غَيْرِي]، وَزَعَمَ أَنَّهُ لَا يَعْرِفُنِي، وَإِنِّي أُقْسِمُ بِعِزَّتِي لَوْلَا الْعُذْرُ وَالْحَجَّةُ اللَّذَانِ وَضَعْتُ بَيْنِي وَبَيْنَ خَلْقِي لَبَطَشْتُ بَطْشَةَ جَبَّارٍ يَغْضَبُ لِغَضَبِهِ السَّمَوَاتُ وَالْأَرْضُ وَالْجِبَالُ وَالْبِحَارُ، فَإِنْ أَمَرْتُ السَّمَاءَ حَصَبَتْهُ، وَإِنْ أَمَرْتُ الْأَرْضَ ابْتَلَعَتْهُ، وَإِنْ أَمَرْتُ [الْجِبَالَ] دَمَّرَتْهُ، وَإِنْ أَمَرْتُ الْبِحَارَ غَرَّقَتْهُ، وَلَكِنَّهُ هَانَ عَلَيَّ، وَسَقَطَ مِنْ عَيْنِي، وَوَسِعَهُ حِلْمِي، وَاسْتَغْنَيْتُ بِمَا عِنْدِي، وَحُقَّ لِي أَنِّي أَنَا الْغَنِيُّ لَا غَنِيَّ غَيْرِي. فَبَلِّغْهُ رِسَالَاتِي، وَادْعُهُ إِلَى عِبَادَتِي وَتَوْحِيدِي، وَإِخْلَاصِ اسْمِي،  وَذِكِّرْهُ بِآيَاتِي وَحَذِّرْهُ نِقْمَتِي وَبَأْسِي، وَأَخْبِرْهُ أَنِّي إِلَى الْعَفْوِ وَالْمَغْفِرَةِ أَسْرَعُ مِنِّي إِلَى الْغَضَبِ وَالْعُقُوبَةِ، وَلَا يُرْعِبْكَ مَا أُلْبِسَهُ مِنْ لِبَاسِ الدُّنْيَا، فَإِنَّ نَاصِيَتَهُ بِيَدِي لَيْسَ يَطْرِفُ وَلَا يَنْطِقُ وَلَا يَتَنَفَّسُ إِلَّا بِإِذْنِي. قُلْ لَهُ: أَجِبْ رَبَّكَ عَزَّ وَجَلَّ فَإِنَّهُ وَاسِعُ الْمَغْفِرَةِ، فَإِنَّهُ قَدْ أَمْهَلَكَ أَرْبَعَمِائَةِ سَنَةٍ، وَفِي كُلِّهَا أَنْتَ مُبَارِزٌ لِمُحَارَبَتِهِ، تُشَبِّهُ وَتُمَثِّلُ وَتَصُدُّ عِبَادَهُ عَنْ سُبُلِهِ، وَهُوَ يُمْطِرُ عَلَيْكَ السَّمَاءَ، وَيُنْبِتُ لَكَ الْأَرْضَ، لَمْ تَسْقَمْ وَلَمْ تَهْرَمْ وَلَمْ تَفْتَقِرْ وَلَمْ تُغْلَبْ. وَلَوْ شَاءَ أَنْ يُعَجِّلَ ذَلِكَ لَكَ أَوْ يَسْلُبَكَهُ فَعَلَ، وَلَكِنَّهُ ذُو أَنَاةٍ، وَحِلْمٍ عَظِيمٍ. وَجَاهِدْهُ بِنَفْسِكَ وَأَخِيكَ، وَأَنْتُمَا مُحْتَسِبَانِ بِجِهَادِهِ، فَإِنِّي لَوْ شِئْتُ أَنْ آتِيَهُ بِجُنُودٍ لَا قِبَلَ لَهُ بِهَا لَفَعَلْتُ، وَلَكِنْ لِيَعْلَمَ هَذَا الْعَبْدُ الضَّعِيفُ الَّذِي قَدْ أَعْجَبَتْهُ نَفْسُهُ وَجُمُوعُهُ أَنَّ الْفِئَةَ الْقَلِيلَةَ -وَلَا قَلِيلَ مِنِّي- تَغْلِبُ الْفِئَةَ الْكَثِيرَةَ بِإِذْنِي. وَلَا تُعْجِبَنَّكُمَا زِينَتُهُ، وَلَا مَا يَتَمَتَّعُ بِهِ، وَلَا تَمُدَّا إِلَى ذَلِكَ أَعْيُنَكُمَا، فَإِنَّهَا زَهْرَةُ الْحَيَاةِ الدُّنْيَا، وَزِينَةُ الْمُتْرَفِينَ، وَإِنِّي لَوْ شِئْتُ أَنْ أُزَيِّنَكُمَا مِنَ الدُّنْيَا بِزِينَةٍ يَعْلَمُ فِرْعَوْنُ حِينَ يَنْظُرُ إِلَيْهَا أَنَّ مَقْدِرَتَهُ تَعْجِزُ عَنْ مِثْلِ مَا أُوتِيتُمَا فَعَلْتُ، وَلَكِنِّي أَرْغَبُ بِكُمَا عَنْ ذَلِكَ وَأَزْوِيهِ عَنْكُمَا، وَكَذَلِكَ أَفْعَلُ بِأَوْلِيَائِي قَدِيمًا، فَأَخَّرْتُ لَهُمْ فِي ذَلِكَ، فَإِنِّي لِأَذُودُهُمْ عَنْ نَعِيمِهَا وَرَخَائِهَا كَمَا يَذُودُ الرَّاعِي الشَّفِيقُ غَنَمَهُ مِنْ مَرَاتِعِ الْهَلَكَةِ، وَإِنِّي لَأُجَنِّبَهُمْ سَلْوَتَهَا وَعَيْشَهَا كَمَا يُجَنِّبُ الرَّاعِي الشَّفِيقُ عَنْ مَبَارَكِ الْغِرَّةِ. وَمَا ذَاكَ لِهَوَانِهِمْ عَلَيَّ وَلَكِنْ لِيَسْتَكْمِلُوا نَصِيبَهُمْ مِنْ كَرَامَتِي سَالِمًا مُوَفَّرًا لَمْ تُكَلِّمْهُ الدُّنْيَا وَلَمْ يُطِعِ الْهَوَى. وَاعْلَمْ أَنَّهُ لَمْ يَتَزَيَّنِ الْعِبَادُ بِزِينَةٍ هِيَ أَبْلَغُ مِنَ الزُّهْدِ فِي الدُّنْيَا، فَإِنَّهَا زِينَةُ الْمُتَّقِينَ، عَلَيْهِمْ مِنْهَا لِبَاسٌ يُعْرَفُونَ بِهِ مِنَ السَّكِينَةِ وَالْخُشُوعِ، سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ [48: 29]. أُولَئِكَ أَوْلِيَائِي حَقًّا حَقًّا، فَإِذَا لَقِيتَهُمْ فَاخْفِضْ لَهُمْ جَنَاحَكَ، وَذَلِّلْ لَهُمْ قَلْبَكَ وَلِسَانَكَ. وَاعْلَمْ أَنَّهُ مَنْ أَهَانَ لِي وَلِيًّا إِذَا خَافَهُ فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَمَا رَآنِي، وَعَرَّضَ نَفْسَهُ [لِلْهَلَكَةِ] وَدَعَانِي إِلَيْهَا، وَأَنَا أَسْرَعُ شَيْءٍ إِلَى نُصْرَةِ أَوْلِيَائِي، أَفَيَظُنُّ الَّذِي يُحَارِبُنِي أَنْ يَقُومَ لِي؟ أَوْ يَظُنُّ الَّذِي يُعَادِينِي أَنْ يُعْجِزَنِي؟ أَمْ يَظُنُّ الَّذِي بَارَزَنِي أَنْ يَسْبِقَنِي أَوْ يَفُوتَنِي؟ فَكَيْفَ وَأَنَا الثَّائِرُ لَهُمْ فِي الدُّنْيَا وَالْآخِرَةِ، لَا أَكِلُ نُصْرَتَهُمْ إِلَى غَيْرِي؟! قَالَ: فَأَقْبَلَ مُوسَى ﷺ إِلَى فِرْعَوْنَ فِي مَدِينَتِهِ، قَدْ جَعَلَ حَوْلَهَا الْأُسْدَ فِي غَيْضَةٍ قَدْ غَرَسَهَا، فَالْأُسْدُ فِيهَا مَعَ سَاسَتِهَا، إِذَا آسَدَتْهَا عَلَى أَحَدٍ أُكِلَ. وَلِلْمَدِينَةِ أَرْبَعَةُ أَبْوَابٍ فِي الْغَيْضَةِ، فَأَقْبَلَ مُوسَى عَلَيْهِ السَّلَامُ مِنَ الطَّرِيقِ الْأَعْظَمِ الَّذِي يَرَاهُ مِنْهُ فِرْعَوْنُ، فَلَمَّا رَأَتْهُ الْأُسْدُ صَاحَتْ صِيَاحَ الثَّعَالِبِ، فَأَنْكَرَ ذَلِكَ السَّاسَةُ، وَفَرِقُوا مِنْ فِرْعَوْنَ. وَأَقْبَلَ مُوسَى حَتَّى انْتَهَى إِلَى الْبَابِ إِلَى قُبَّةِ فِرْعَوْنَ فَقَرَعَهُ بِعَصَاهُ، وَعَلَيْهِ جُبَّةُ صُوفٍ وَسَرَاوِيلُ صُوفٍ، فَلَمَّا رَآهُ الْبَوَّابُ عَجِبَ مِنْ جُرْأَتِهِ فَتَرَكَهُ وَلَمْ يَأْذَنْ لَهُ، وَقَالَ: هَلْ تَدْرِي مَنْ تَضْرِبُ؟ إِنَّمَا تَضْرِبُ بَابَ سَيِّدِكَ، قَالَ: أَنْتَ وَأَنَا وَفِرْعَوْنُ عَبِيدٌ لِرَبِّي عَزَّ وَجَلَّ، فَأَنَا آمُرُهُ، فَأَخْبَرَ الْبَوَّابَ الَّذِي يَلِيهِ وَالْبَوَّابِينَ حَتَّى بَلَغَ ذَلِكَ أَدْنَاهُمْ، وَدُونَهُمْ سَبْعُونَ حَاجِبًا، كُلُّ حَاجِبٍ مِنْهُمْ تَحْتَ يَدِهِ مِنَ الْجُنُودِ مَا شَاءَ اللَّهُ عَزَّ وَجَلَّ، كَأَعْظَمِ أَمِيرٍ الْيَوْمَ إِمَارَةً، حَتَّى خَلَصَ الْخَبَرُ إِلَى فِرْعَوْنَ، فَقَالَ: أَدْخِلُوهُ عَلَيَّ [فَأَدْخَلُوهُ]

     ✧ Then Allah commanded Musa, ﷺ, to go to Firʿawn, while his family remained in their place, not knowing what he had done, until a shepherd from the people of Madyan passed by, recognized them, and carried them to Madyan. They stayed with Shuʿayb until news of Musa reached them after he had parted the sea, and they set out toward him. As for Musa, he traveled to his enemy, from whose land of Egypt he had fled in fear of his might and oppression, when the matter of killing that Copt had occurred. For this reason he said: "My Lord, indeed I killed one of them, and I fear that they will kill me. And my brother Harun is more eloquent than I in speech, so send him with me as a support, confirming me. Indeed, I fear that they will deny me." That is: make him with me as a helper, a support, and a minister to assist me and aid me in conveying Your message to them, for he is more eloquent in speech and clearer in expression. Allah, exalted be He, said, answering his request: "We will strengthen your arm through your brother and grant you both an authority"—that is, a proof—"so that they will not reach you. By Our signs"—that is, they will not attain any harm to you because of your upholding Our signs. It is also said: by the blessing of Our signs, "you and those who follow you will be the victors." He said in Surat Ta Ha: "Go to Firʿawn; indeed, he has transgressed. He said: My Lord, expand for me my breast and ease for me my task and untie the knot from my tongue that they may understand my speech" (Ta Ha 24–28). It is said that a lisp afflicted his tongue because of that ember which he placed on his tongue, when Firʿawn wished to test his intelligence while he was small and seized his beard; Firʿawn was about to kill him, but Asiyah feared for him and said: "He is a child." So he tested him by placing a date and an ember before him. He reached for the date, but the angel turned his hand to the ember, and he took it and placed it on his tongue, so a lisp afflicted him because of it. He asked for the removal of some of it, just enough that they would understand his speech, and did not ask for its complete removal. Al-Hasan al-Basri said: "The messengers ask only according to need." For this reason a remnant remained in his tongue, and for this reason Firʿawn, may Allah disfigure him, said in what he claimed to be a defect of the one who spoke with Allah: "and he is hardly able to speak clearly" (al-Zukhruf 52), meaning he cannot clearly express what he intends or convey what is in his mind and heart. Then Musa, ﷺ, said: "And appoint for me a minister from my family, Harun, my brother. Increase through him my strength and let him share my task, so that we may glorify You much and remember You much. Indeed, You are ever Seeing of us." He said: "You have been granted your request, O Musa" (Ta Ha 29–36). That is: We have answered all that you asked and given you what you sought. This is from his high standing with his Lord, Mighty and Majestic, when he interceded that Allah reveal to his brother, and He revealed to him. This is a great honor. Allah, exalted be He, said: "And he was, in the sight of Allah, distinguished" (al-Ahzab 69). And He, exalted be He, said: "And We gave him out of Our mercy his brother Harun as a prophet" (Maryam 53). The Mother of the Believers, ʿAʾishah, heard a man say to some people while they were traveling on the Hajj route: "Which brother is more gracious to his brother?" The people were silent, and ʿAʾishah said to those around her howdah: "It is Musa b. ʿImran, when he interceded for his brother to be a prophet receiving revelation. Allah, exalted be He, said: 'And We gave him out of Our mercy his brother Harun as a prophet.'" Allah revealed to Harun, informing him of Musa's return and commanding him to meet him. So he left Egypt and met him. The going of Musa and Harun to Firʿawn: Musa said: "O Harun, Allah, exalted be He, has sent us to Firʿawn, so come with me to him." He said: "Hearing and obedience." When he came to Harun's house and it became apparent that they were going to Firʿawn, Harun's daughter heard that and cried out to their mother, who said: "I adjure you both by Allah not to go to Firʿawn, lest he kill you both!" They refused and set out to him at night. They knocked on his door, and Firʿawn said to his gatekeeper: "Who is this knocking on my door at this hour?" The gatekeeper looked down at them and spoke to them, and Musa said to him: "We are the messengers of the Lord of the worlds." He informed Firʿawn, and they were admitted to him. It is said that Musa and Harun remained for two years going early to Firʿawn's door and returning in the evening, seeking admission to him, but no one dared inform him of their matter until a jester who made him laugh told him. Then Firʿawn ordered that they be admitted. It is said that Allah, Mighty and Majestic, said to him: "Draw near," and He kept drawing him near until he leaned his back against the trunk of a tree, and he became still and the trembling left him. He gathered his hands on the staff and bowed his head and neck, then said: "I have brought you today to a station no human after you should stand in. I drew you near and brought you close until you heard My words, and you were in the nearest of places to Me. So go with My message, for you are under My eye and My hearing, and with you are My hand and My sight. I have clothed you in a robe of My authority by which you may complete strength in My command. You are a mighty host of My hosts. I have sent you to a weak creature of My creation who exulted in My favor, felt secure from My plan, and was deceived by the world away from Me, until he denied My right and rejected My lordship, and worshiped [other than Me], and claimed that he does not know Me. By My might, were it not for the excuse and the proof that I have placed between Me and My creation, I would have seized him with the seizing of a tyrant whose anger makes the heavens, the earth, the mountains, and the seas rage. If I commanded the sky, it would pelt him with stones; if I commanded the earth, it would swallow him; if I commanded [the mountains], they would destroy him; if I commanded the seas, they would drown him. But he became insignificant to Me and fell from My eye, and My forbearance encompassed him. I am sufficient with what I have, and it is My right that I am the Self-Sufficient, there is no self-sufficient one besides Me. So convey to him My messages, call him to My worship and My oneness and the sincere devotion to My name, remind him of My signs, warn him of My vengeance and My might, and inform him that I am swifter to pardon and forgiveness than to anger and punishment. Let not what he is clothed in of the garments of this world frighten you, for his forelock is in My hand; he does not blink, speak, or breathe except by My permission. Say to him: 'Answer your Lord, Mighty and Majestic, for He is vast in forgiveness. He has granted you respite for four hundred years, in all of which you have been challenging Him in combat, likening and representing, and turning His servants away from His paths, while He sends down rain upon you and causes the earth to grow for you. You have not been ill, nor aged, nor become poor, nor been defeated. If He willed to hasten that for you or strip it from you, He would do so, but He is forbearing and of immense clemency.' And strive against him with yourself and your brother, both of you seeking reward in striving against him. For if I willed to come to him with hosts he could not withstand, I would do so, but so that this weak servant who is pleased with himself and his multitudes may know that the small group—and none is small with Me—overcomes the large group by My permission. Let not his adornment or what he enjoys impress you two, and do not stretch your eyes toward that, for it is the flower of the life of this world and the adornment of the luxuriant. If I willed to adorn you two from this world with an adornment by which Firʿawn, when he looked at it, would know that his power is incapable of producing the like of what you two have been given, I would do so. But I desire for you two to refrain from that and turn it away from you. Thus do I deal with My friends of old; I delayed for them in that. Indeed, I keep them away from its ease and comfort as a compassionate shepherd keeps his sheep from pastures of destruction, and I keep them away from its diversion and life as a compassionate shepherd keeps them away from blessed pastures. That is not because they are insignificant to Me, but so that they may complete their share of My honor, safe and full, untouched by the world and unyielding to desire. And know that no adornment with which servants adorn themselves is more far-reaching than renunciation of this world, for it is the adornment of the God-fearing. Upon them is a garment by which they are known, of tranquility and humility; their mark is on their faces from the trace of prostration (al-Fath 29). Those are My true friends, truly, truly. When you meet them, lower your wing to them and humble your heart and tongue to them. And know that whoever humiliates a friend of Mine out of fear of him has challenged Me in combat without seeing Me, exposed himself [to destruction], and invited Me to it. I am the swiftest thing to aid My friends. Does he who fights Me think he can stand against Me? Or does he who shows enmity to Me think he can thwart Me? Or does he who challenges Me think he can outstrip Me or escape Me? How could that be, when I am the avenger for them in this world and the Hereafter, and I do not entrust their aid to anyone other than Me?!" He said: Musa ﷺ approached Firʿawn in his city, around which he had placed lions in a thicket he had planted. The lions were there with their keepers; when they set them on anyone, he was devoured. The city had four gates in the thicket. Musa, ﷺ, came by the main road from which Firʿawn could see him. When the lions saw him, they shrieked like foxes, and the keepers denied that and were terrified of Firʿawn. Musa came forward until he reached the gate to Firʿawn's dome and struck it with his staff, wearing a woolen cloak and woolen trousers. When the gatekeeper saw him, he marveled at his boldness, left him without admitting him, and said: "Do you know whom you are striking? You are striking the door of your master." He said: "You, I, and Firʿawn are servants of my Lord, Mighty and Majestic. I command him." He informed the next gatekeeper, and the gatekeepers, until it reached the lowest of them. Below them were seventy chamberlains, each of whom had under his command as many troops as Allah, Mighty and Majestic, willed, like the greatest commander today in command. Then the news reached Firʿawn, and he said: "Admit him to me." So they admitted him.

217. Tarikh (al-Tabari) 204No grade recorded

     أمر الله تعالى لموسى وهارون عليهما السلام باللين في القول لفرعون قَالَ تَعَالَى: اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى وَهَذَا مِنْ حِلْمِهِ تَعَالَى، وَكَرَمِهِ وَرَأْفَتِهِ وَرَحْمَتِهِ بِخَلْقِهِ، مَعَ عِلْمِهِ بِكُفْرِ فِرْعَوْنَ وَعُتُوِّهِ وَتَجَبُّرِهِ، وَهُوَ إِذْ ذَاكَ أَرْدَى خَلْقِهِ وَقَدْ بَعَثَ إِلَيْهِ صَفْوَتَهُ مِنْ خَلَقَهُ فِي ذَلِكَ الزَّمَانِ، وَمَعَ هَذَا يَقُولُ لَهُمَا وَيَأْمُرُهُمَا أَنْ يَدْعُوَاهُ إِلَيْهِ بِالَّتِي هِيَ أَحْسَنُ; بِرِفْقٍ وَلِينٍ، وَيُعَامِلَاهُ مُعَامَلَةَ مَنْ يَرْجُو أَنْ يَتَذَكَّرَ أَوْ يَخْشَى، كَمَا قَالَ تَعَالَى لِرَسُولِهِ ﷺ: ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ [ النَّحْلِ: 125 ]. وَقَالَ تَعَالَى: وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمُ الْآيَةَ [ الْعَنْكَبُوتِ: 46 ]. قَالَ الْحَسَنُ الْبَصْرِيُّ: فَقُولَا لَهُ قَوْلًا لَيِّنًا. أَعْذِرَا إِلَيْهِ، قَوْلًا لَهُ: إِنَّ لَكَ رَبًّا وَلَكَ مَعَادًا، وَإِنَّ بَيْنَ يَدَيْكَ جَنَّةً وَنَارًا. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: قُولَا لَهُ: إِنِّي إِلَيَّ الْعَفْوُ وَالْمَغْفِرَةُ أَقْرَبُ مِنِّي إِلَى الْغَضَبِ وَالْعُقُوبَةِ. وَقَالَ يَزِيدُ الرَّقَاشِيُّ عِنْدَ هَذِهِ الْآيَةِ: يَا مَنْ يَتَحَبَّبُ إِلَى مَنْ يُعَادِيهِ، فَكَيْفَ بِمَنْ يَتَوَلَّاهُ وَيُنَادِيهِ؟ قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَى وَذَلِكَ أَنَّ فِرْعَوْنَ كَانَ جَبَّارًا عَنِيدًا، شَيْطَانًا مَرِيدًا، لَهُ سُلْطَانٌ فِي بِلَادِ مِصْرَ طَوِيلٌ عَرِيضٌ، وَجَاهٌ وَجُنُودٌ وَعَسَاكِرُ وَسَطْوَةٌ، فَهَابَاهُ مِنْ حَيْثُ الْبَشَرِيَّةُ، وَخَافَا أَنْ يَسْطُوَ عَلَيْهِمَا فِي بَادِئِ الْأَمْرِ، فَثَبَّتَهُمَا تَعَالَى، وَهُوَ الْعَلِيُّ الْأَعْلَى، فَقَالَ: لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى، كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى: إِنَّا مَعَكُمْ مُسْتَمِعُونَ فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى [ طه: 47، 48 ]. يَذْكُرُ تَعَالَى أَنَّهُ أَمَرَهُمَا أَنْ يَذْهَبَا إِلَى فِرْعَوْنَ، فَيَدْعُوَاهُ إِلَى اللَّهِ تَعَالَى; أَنْ يَعْبُدَهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنْ يُرْسِلَ مَعَهُمْ بَنِي إِسْرَائِيلَ، وَيُطْلِقَهُمْ مِنْ أَسْرِهِ وَقَهْرِهِ، وَلَا يُعَذِّبَهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ وَهُوَ الْبُرْهَانُ الْعَظِيمُ فِي الْعِصِيِّ وَالْيَدِ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى تَقْيِيدٌ مُفِيدٌ بَلِيغٌ عَظِيمٌ. ثُمَّ تَهَدَّدَاهُ وَتَوَعَّدَاهُ عَلَى التَّكْذِيبِ، فَقَالَا: إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى أَيْ; كَذَّبَ بِالْحَقِّ بِقَلْبِهِ، وَتَوَلَّى عَنِ الْعَمَلِ بِقَالَبِهِ. وَقَدْ ذَكَرَ السُّدِّيُّ وَغَيْرُهُ، أَنَّهُ لَمَّا قَدِمَ مِنْ بِلَادِ مَدْيَنَ، دَخَلَ عَلَى أُمِّهِ وَأَخِيهِ هَارُونَ وَهُمَا يَتَعَشَّيَانِ مِنْ طَعَامٍ فِيهِ الطَّفَيْشَلُ; وَهُوَ اللِّفْتُ فَأَكَلَ مَعَهُمَا، ثُمَّ قَالَ يَا هَارُونُ، إِنَّ اللَّهَ أَمَرَنِي وَأَمَرَكَ أَنْ نَدْعُوَ فِرْعَوْنَ إِلَى عِبَادَتِهِ، فَقُمْ مَعِي. فَقَامَا يَقْصِدَانِ بَابَ فِرْعَوْنَ، فَإِذَا هُوَ مُغْلَقٌ، فَقَالَ مُوسَى لِلْبَوَّابِينَ وَالْحَجَبَةِ: أَعْلِمُوهُ أَنَّ رَسُولَ اللَّهِ بِالْبَابِ. فَجَعَلُوا يَسْخَرُونَ مِنْهُ وَيَسْتَهْزِئُونَ بِهِ. وَقَدْ زَعَمَ بَعْضُهُمْ أَنَّهُ لَمْ يُؤْذَنْ لَهُمَا عَلَيْهِ إِلَّا بَعْدَ حِينٍ طَوِيلٍ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: أَذِنَ لَهُمَا بَعْدَ سَنَتَيْنِ; لِأَنَّهُ لَمْ يَكُ أَحَدٌ يَتَجَاسَرُ عَلَى الِاسْتِئْذَانِ لَهُمَا. فَاللَّهُ أَعْلَمُ. وَيُقَالُ: إِنَّ مُوسَى تَقَدَّمَ إِلَى الْبَابِ فَطَرَقَهُ بِعَصَاهُ فَانْزَعَجَ فِرْعَوْنُ وَأَمَرَ بِإِحْضَارِهِمَا، فَوَقَفَا بَيْنَ يَدَيْهِ، فَدَعَوَاهُ إِلَى اللَّهِ، عَزَّ وَجَلَّ، كَمَا أَمَرَهُمَا. وقِيلَ إِنَّ مُوسَى وَهَارُونَ مَكَثَا سَنَتَيْنِ يَغْدُوَانِ إِلَى بَابِ فِرْعَوْنَ وَيَرُوحَانِ يَلْتَمِسَانِ الدُّخُولَ إِلَيْهِ فَلَمْ يَجْسُرْ أَحَدٌ يُخْبِرُهُ بِشَأْنِهِمَا، حَتَّى أَخْبَرَهُ مَسْخَرَةٌ كَانَ يُضْحِكُهُ بِقَوْلِهِ، فَأَمَرَ حِينَئِذٍ فِرْعَوْنُ بِإِدْخَالِهِمَا. دخول موسى وهارون على فرعون فَلَمَّا دَخَلَا قَالَ لَهُ مُوسَى: إِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ. فَعَرَفَهُ فِرْعَوْنُ فتَكَبَّرَ فِي نَفْسِهِ، وَعَتَا وَطَغَى، وَنَظَرَ إِلَى مُوسَى، عَلَيْهِ السَّلَامُ، بِعَيْنِ الِازْدِرَاءِ وَالتَّنَقُّصِ، قَائِلًا لَهُ: أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ أَيْ; أَمَا أَنْتَ الَّذِي رَبَّيْنَاهُ فِي مَنْزِلِنَا وَأَحْسَنَّا إِلَيْهِ، وَأَنْعَمْنَا عَلَيْهِ مُدَّةً مِنَ الدَّهْرِ؟ وَهَذَا يَدُلُّ عَلَى أَنَّ فِرْعَوْنَ الَّذِي بُعِثَ إِلَيْهِ هُوَ الَّذِي فَرَّ مِنْهُ، خِلَافًا لِمَا عِنْدَ أَهْلِ الْكِتَابِ مِنْ أَنَّ فِرْعَوْنَ الَّذِي فَرَّ مِنْهُ مَاتَ فِي مُدَّةِ مُقَامِهِ بِمَدْيَنَ، وَأَنَّ الَّذِي بُعِثَ إِلَيْهِ فِرْعَوْنُ آخَرُ. وَقَوْلُهُ: وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ مِنَ الْكَافِرِينَ أَيْ; وَقَتَلْتَ الرَّجُلَ الْقِبْطِيَّ، وَفَرَرْتَ مِنَّا، وَجَحَدْتَ نِعْمَتَنَا قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ أَيْ قَبْلَ أَنْ يُوحَى إِلَى، وَيَنْزِلَ عَلَى فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ [ الشُّعَرَاءِ: 21 ]. ثُمَّ قَالَ مُجِيبًا لِفِرْعَوْنَ عَمَّا امْتَنَّ بِهِ عَلَيْهِ مِنَ التَّرْبِيَةِ وَالْإِحْسَانِ إِلَيْهِ وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدْتَ بَنِي إِسْرَائِيلَ [ الشُّعَرَاءِ: 22 ]. أَيْ; وَهَذِهِ النِّعْمَةُ الَّتِي ذَكَرْتَ، مِنْ أَنَّكَ أَحْسَنْتَ إِلَيَّ، وَأَنَا رَجُلٌ وَاحِدٌ مِنْ بَنِي إِسْرَائِيلَ، تُقَابِلُ مَا اسْتَخْدَمْتَ هَذَا الشَّعْبَ الْعَظِيمَ بِكَمَالِهِ، وَاسْتَعْبَدْتَهُمْ فِي أَعْمَالِكَ وَخِدْمَتِكَ وَأَشْغَالِكَ. قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُونَ قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ [ الشُّعَرَاءِ: 23 - 28 ]. يَذْكُرُ تَعَالَى مَا كَانَ بَيْنَ فِرْعَوْنَ وَمُوسَى، مِنَ الْمُقَاوَلَةِ وَالْمُحَاجَّةِ وَالْمُنَاظَرَةِ، وَمَا أَقَامَهُ الْكَلِيمُ عَلَى فِرْعَوْنَ اللَّئِيمِ مِنَ الْحُجَّةِ الْعَقْلِيَّةِ الْمَعْنَوِيَّةِ ثُمَّ الْحِسِّيَّةِ. وَذَلِكَ أَنَّ فِرْعَوْنَ، قَبَّحَهُ اللَّهُ، أَظْهَرَ جَحْدَ الصَّانِعِ تَبَارَكَ وَتَعَالَى، وَزَعَمَ أَنَّهُ الْإِلَهُ فَحَشَرَ فَنَادَى فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى [ النَّازِعَاتِ: 23، 24 ]. وَقَالَ: يَاأَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي [ الْقَصَصِ: 38 ]. وَهُوَ فِي هَذِهِ الْمَقَالَةِ مُعَانِدٌ، يَعْلَمُ أَنَّهُ عَبْدٌ مَرْبُوبٌ، وَأَنَّ اللَّهَ هُوَ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ، الْإِلَهُ الْحَقُّ، كَمَا قَالَ تَعَالَى: وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ [ النَّمْلِ: 14 ]. وَلِهَذَا قَالَ لِمُوسَى، عَلَيْهِ السَّلَامُ، عَلَى سَبِيلِ الْإِنْكَارِ لِرِسَالَتِهِ، وَالْإِظْهَارِ أَنَّهُ مَا ثَمَّ رَبٌّ أَرْسَلَهُ: وَمَا رَبُّ الْعَالَمِينَ [ الشُّعَرَاءِ: 23 ]. لِأَنَّهُمَا قَالَا لَهُ: إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ فَكَأَنَّهُ يَقُولُ لَهُمَا: وَمَنْ رَبُّ الْعَالَمِينَ، الَّذِي تَزْعُمَانِ أَنَّهُ أَرْسَلَكُمَا وَابْتَعَثَكُمَا؟ فَأَجَابَهُ مُوسَى قَائِلًا: رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ [ الشُّعَرَاءِ: 24 ]. يَعْنِي رَبَّ الْعَالَمِينَ، خَالِقَ هَذِهِ السَّمَاوَاتِ وَالْأَرْضِ الْمُشَاهَدَةِ، وَمَا بَيْنَهُمَا مِنَ الْمَخْلُوقَاتِ الْمُتَجَدِّدَةِ; مِنَ السَّحَابِ وَالرِّيَاحِ وَالْمَطَرِ وَالنَّبَاتِ وَالْحَيَوَانَاتِ، الَّتِي يَعْلَمُ كُلُّ مُوقِنٍ أَنَّهَا لَمْ تَحْدُثْ بِأَنْفُسِهَا، وَلَا بُدَّ لَهَا مِنْ مُوجِدٍ وَمُحْدِثٍ وَخَالِقٍ، وَهُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَالَمِينَ. قَالَ أَيْ; فِرْعَوْنُ لِمَنْ حَوْلَهُ مِنْ أُمَرَائِهِ، وَمَرَازِبَتِهِ وَوُزَرَائِهِ، عَلَى سَبِيلِ التَّهَكُّمِ وَالتَّنَقُّصِ لِمَا قَرَّرَهُ مُوسَى، عَلَيْهِ السَّلَامُ: أَلَّا تَسْتَمِعُونَ يَعْنِي كَلَامَهُ هَذَا. قَالَ مُوسَى مُخَاطِبًا لَهُ وَلَهُمْ: رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ [ الشُّعَرَاءِ: 26 ]. أَيْ; هُوَ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ; مِنَ الْآبَاءِ وَالْأَجْدَادِ وَالْقُرُونِ السَّالِفَةِ فِي الْآبَادِ، فَإِنَّ كُلَّ أَحَدٍ يَعْلَمُ أَنَّهُ لَمْ يَخْلُقْ نَفْسَهُ وَلَا أَبُوهُ وَلَا أُمُّهُ، وَلَمْ يَحْدُثْ مِنْ غَيْرِ مُحْدِثٍ، وَإِنَّمَا أَوْجَدَهُ وَخَلَقَهُ رَبُّ الْعَالَمِينَ. وَهَذَانِ الْمَقَامَانِ هُمَا الْمَذْكُورَانِ فِي قَوْلِهِ تَعَالَى: سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ [ فُصِّلَتْ: 53 ]. وَمَعَ هَذَا كُلِّهِ لَمْ يَسْتَفِقْ فِرْعَوْنُ مِنْ رَقْدَتِهِ، وَلَا نَزَعَ عَنْ ضَلَالَتِهِ، بَلِ اسْتَمَرَّ عَلَى طُغْيَانِهِ وَعِنَادِهِ، وَكُفْرَانِهِ قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ [ الشُّعَرَاءِ: 27، 28 ]. أَيْ; هُوَ الْمُسَخِّرُ لِهَذِهِ الْكَوَاكِبِ الزَّاهِرَةِ، الْمُسَيَّرُ لِلْأَفْلَاكِ الدَّائِرَةِ، خَالِقُ الظَّلَّامِ وَالضِّيَاءِ وَرَبُّ الْأَرْضِ وَالسَّمَاءِ، رَبُّ الْأَوَّلِينَ وَالْآخَرِينَ، خَالِقُ الشَّمْسِ وَالْقَمَرِ، وَالْكَوَاكِبِ السَّائِرَةِ وَالثَّوَابِتِ الْحَائِرَةِ، خَالِقُ اللَّيْلِ بِظَلَامِهِ وَالنَّهَارِ بِضِيَائِهِ، وَالْكُلُّ تَحْتَ قَهْرِهِ وَتَسْخِيرِهِ وَتَسْيِيرِهِ سَائِرُونَ، وَفِي فَلَكٍ يَسْبَحُونَ، يَتَعَاقَبُونَ فِي سَائِرِ الْأَوْقَاتِ وَيَدُورُونَ، فَهُوَ تَعَالَى الْخَالِقُ الْمَالِكُ الْمُتَصَرِّفُ فِي خَلْقِهِ بِمَا يَشَاءُ. معجزة العصى واليد فَلَمَّا قَامَتِ الْحُجَجُ عَلَى فِرْعَوْنَ وَانْقَطَعَتْ شُبَهُهُ وَلَمْ يَبْقَ لَهُ قَوْلٌ سِوَى الْعِنَادِ، عَدَلَ إِلَى اسْتِعْمَالِ سُلْطَانِهِ وَجَاهِهِ وَسَطْوَتِهِ، قَالَ: قَالَ لَئِنِ اتَّخَذْتَ إِلَهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ قَالَ فَأْتِ بِهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ [ الشُّعَرَاءِ: 29 - 33 ]. وَهَذَانِ هُمَا الْبُرْهَانَانِ اللَّذَانِ أَيَّدَهُ اللَّهُ بِهِمَا، وَهَمَا الْعَصَا وَالْيَدُ. وَذَلِكَ مَقَامٌ أَظْهَرَ فِيهِ الْخَارِقَ الْعَظِيمَ، الَّذِي بَهَرَ بِهِ الْعُقُولَ وَالْأَبْصَارَ، حِينَ أَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ، أَيْ عَظِيمُ الشَّكْلِ، بَدِيعٌ فِي الضَّخَامَةِ وَالْهَوْلِ، وَالْمَنْظَرِ الْعَظِيمِ الْفَظِيعِ الْبَاهِرِ، حَتَّى قِيلَ: إِنَّ فِرْعَوْنَ لَمَّا شَاهَدَ ذَلِكَ وَعَايَنَهُ، أَخَذَهُ رُعْبٌ شَدِيدٌ، وَخَوْفٌ عَظِيمٌ، بِحَيْثُ إِنَّهُ حَصَلَ لَهُ إِسْهَالٌ عَظِيمٌ أَكْثَرَ مِنْ أَرْبَعِينَ مَرَّةً فِي يَوْمٍ وَاحِدٍ، وَكَانَ قَبْلَ ذَلِكَ لَا يَتَبَرَّزُ فِي كُلِّ أَرْبَعِينَ يَوْمًا إِلَّا مَرَّةً وَاحِدَةً، فَانْعَكَسَ عَلَيْهِ الْحَالُ. وقيل فَحَمَلَتْ عَلَى النَّاسِ فَانْهَزَمُوا مِنْهَا، فَمَاتَ مِنْهُمْ خَمْسَةٌ وَعِشْرُونَ أَلْفًا، قَتَلَ بَعْضُهُمْ بَعْضًا. وَهَكَذَا لَمَّا أَدْخَلَ مُوسَى، عَلَيْهِ السَّلَامُ، يَدَهُ فِي جَيْبِهِ وَاسْتَخْرَجَهَا، أَخْرَجَهَا وَهِيَ كَفِلْقَةِ الْقَمَرِ، تَتَلَأْلَأُ نُورًا يَبْهَرُ الْأَبْصَارَ، فَإِذَا أَعَادَهَا إِلَى جَيْبِهِ رَجَعَتْ إِلَى صِفَتِهَا الْأُولَى، وَمَعَ هَذَا كُلِّهِ لَمْ يَنْتَفِعْ فِرْعَوْنُ، لَعَنَهُ اللَّهُ، بِشَيْءٍ مِنْ ذَلِكَ، بَلِ اسْتَمَرَّ عَلَى مَا هُوَ عَلَيْهِ، وَأَظْهَرَ أَنَّ هَذَا كُلَّهُ سِحْرٌ، وَأَرَادَ مُعَارَضَتَهُ بِالسَّحَرَةِ، فَأَرْسَلَ يَجْمَعُهُمْ مِنْ سَائِرِ مَمْلَكَتِهِ، وَمَنْ فِي رَعِيَّتِهِ وَتَحْتَ قَهْرِهِ وَدَوْلَتِهِ، مِنْ إِظْهَارِ اللَّهِ الْحَقَّ الْمُبِينَ، وَالْحُجَّةَ الْبَاهِرَةَ الْقَاطِعَةَ عَلَى فِرْعَوْنَ وَمَلَئِهِ، وَأَهْلِ دَوْلَتِهِ وَمِلَّتِهِ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَالَ تَعَالَى فِي سُورَةِ " طه ": فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى وَاصْطَنَعْتُكَ لِنَفْسِي اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَى قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى [ طه: 40 - 46 ]. يَقُولُ تَعَالَى مُخَاطِبًا لِمُوسَى، فِيمَا كَلَّمَهُ بِهِ لَيْلَةَ أَوْحَى إِلَيْهِ، وَأَنْعَمَ بِالنُّبُوَّةِ عَلَيْهِ، وَكَلَّمَهُ مِنْهُ إِلَيْهِ: قَدْ كُنْتُ مُشَاهِدًا لَكَ وَأَنْتَ فِي دَارِ فِرْعَوْنَ، وَأَنْتَ تَحْتَ كَنَفِي وَحِفْظِي وَلُطْفِي، ثُمَّ أَخْرَجْتُكَ مِنْ أَرْضِ مِصْرَ إِلَى أَرْضِ مَدْيَنَ بِمَشِيئَتِي وَقُدْرَتِي وَتَدْبِيرِي، فَلَبِثْتَ فِيهَا سِنِينَ ثُمَّ جِئْتَ عَلَى قَدَرٍ أَيْ; مِنِّي لِذَلِكَ، فَوَافَقَ ذَلِكَ تَقْدِيرِي وَتَسْيِيرِي وَاصْطَنَعَتْكَ لِنَفْسِي أَيْ; اصْطَفَيْتُكَ لِنَفْسِي بِرِسَالَتِي وَبِكَلَامِي اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي يَعْنِي: وَلَا تَفْتُرَا فِي ذَكَرِي إِذْ قَدِمْتُمَا عَلَيْهِ، وَوَفَدْتُمَا إِلَيْهِ; فَإِنَّ ذَلِكَ عَوْنٌ لَكُمَا عَلَى مُخَاطَبَتِهِ وَمُجَاوَبَتِهِ، وَإِهْدَاءِ النَّصِيحَةِ إِلَيْهِ، وَإِقَامَةِ الْحُجَّةِ عَلَيْهِ. وَقَدْ جَاءَ فِي بَعْضِ الْأَحَادِيثِ: يَقُولُ اللَّهُ تَعَالَى: إِنَّ عَبْدِي كُلَّ عَبْدِي الَّذِي يَذْكُرُنِي وَهُوَ مُلَاقٍ قِرْنَهُ وَقَالَ تَعَالَى: يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ [ الْأَنْفَالِ: 45 ]. وَقَالَ اللَّهُ مُخْبِرًا عَنْ فِرْعَوْنَ: قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَى قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَى قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّى كُلُوا وَارْعَوْا أَنْعَامَكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِأُولِي النُّهَى مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى [ طه: 49 - 55 ]. يَقُولُ تَعَالَى مُخْبِرًا عَنْ فِرْعَوْنَ أَنَّهُ أَنْكَرَ إِثْبَاتَ الصَّانِعِ تَعَالَى، قَائِلًا: فَمَنْ رَبُّكُمَا يَا مُوسَى قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى أَيْ; هُوَ الَّذِي خَلَقَ الْخَلْقَ، وَقَدَّرَ لَهُمْ أَعْمَالًا وَأَرْزَاقًا وَآجَالًا، وَكَتَبَ ذَلِكَ عِنْدَهُ فِي كِتَابِهِ اللَّوْحِ الْمَحْفُوظِ، ثُمَّ هَدَى كُلَّ مَخْلُوقٍ إِلَى مَا قَدَّرَهُ لَهُ، فَطَابَقَ عِلْمَهُ فِيهِمْ عَلَى الْوَجْهِ الَّذِي قَدَّرَهُ وَعَلِمَهُ; لِكَمَالِ عِلْمِهِ وَقُدْرَتِهِ وَقَدَرِهِ. وَهَذِهِ الْآيَةُ كَقَوْلِهِ تَعَالَى: سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى الَّذِي خَلَقَ فَسَوَّى وَالَّذِي قَدَّرَ فَهَدَى [ الْأَعْلَى: 1 - 3 ]. أَيْ; قَدَّرَ قَدَرًا وَهَدَى الْخَلَائِقَ إِلَيْهِ قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَى يَقُولُ فِرْعَوْنُ لِمُوسَى: فَإِذَا كَانَ رَبُّكَ هُوَ الْخَالِقُ الْمُقَدِّرُ، الْهَادِي الْخَلَائِقَ، لِمَا قَدَّرَهُ، وَهُوَ بِهَذِهِ الْمَثَابَةِ مِنْ أَنَّهُ لَا يَسْتَحِقُّ الْعِبَادَةَ سِوَاهُ، فَلِمَ عَبَدَ الْأَوَّلُونَ غَيْرَهُ وَأَشْرَكُوا بِهِ مِنَ الْكَوَاكِبِ وَالْأَنْدَادِ مَا قَدْ عَلِمْتَ؟ فَهَلَّا اهْتَدَى إِلَى مَا ذَكَرْتَهُ الْقُرُونُ الْأُولَى؟ قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى أَيْ; هُمْ وَإِنْ عَبَدُوا غَيْرَهُ فَلَيْسَ ذَلِكَ بِحُجَّةٍ لَكَ، وَلَا يَدُلُّ عَلَى خِلَافِ مَا أَقُولُ; لِأَنَّهُمْ جَهَلَةٌ مِثْلُكَ، وَكُلُّ شَيْءٍ فَعَلُوهُ مُسْتَطَرٌ عَلَيْهِمْ فِي الزُّبُرِ مِنْ صَغِيرٍ وَكَبِيرٍ، وَسَيَجْزِيهِمْ عَلَى ذَلِكَ رَبِّي، عَزَّ وَجَلَّ، وَلَا يَظْلِمُ أَحَدًا مِثْقَالَ ذَرَّةٍ; لِأَنَّ جَمِيعَ أَفْعَالِ الْعِبَادِ مَكْتُوبَةٌ عِنْدَهُ فِي كِتَابٍ لَا يَضِلُّ عَنْهُ شَيْءٌ، وَلَا يَنْسَى رَبِّي شَيْئًا. ثُمَّ ذَكَرَ لَهُ عَظَمَةَ الرَّبِّ، وَقُدْرَتَهُ عَلَى خَلْقِ الْأَشْيَاءِ وَجَعْلَهُ الْأَرْضَ مِهَادًا، وَالسَّمَاءَ سَقْفًا مَحْفُوظًا، وَتَسْخِيرَهُ السَّحَابَ وَالْأَمْطَارَ لِرِزْقِ الْعِبَادِ وَدَوَابِّهِمْ وَأَنْعَامِهِمْ، كَمَا قَالَ: كُلُوا وَارْعَوْا أَنْعَامَكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِأُولِي النُّهَى أَيْ; لِذَوِي الْعُقُولِ الصَّحِيحَةِ الْمُسْتَقِيمَةِ وَالْفِطَرِ الْقَوِيمَةِ غَيْرِ السَّقِيمَةِ. فَهُوَ تَعَالَى الْخَالِقُ الرَّزَّاقُ. وَكَمَا قَالَ تَعَالَى: يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ [ الْبَقَرَةِ: 21، 22 ]. وَلَمَّا ذَكَرَ إِحْيَاءَ الْأَرْضِ بِالْمَطَرِ، وَاهْتِزَازَهَا بِإِخْرَاجِ نَبَاتِهَا فِيهِ، نَبَّهَ بِهِ عَلَى الْمَعَادِ فَقَالَ: مِنْهَا أَيْ; مِنَ الْأَرْضِ خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى كَمَا قَالَ تَعَالَى: كَمَا بَدَأَكُمْ تَعُودُونَ [ الْأَعْرَافِ: 29 ]. وَقَالَ تَعَالَى: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ وَلَهُ الْمَثَلُ الْأَعْلَى فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ [ الرُّومِ: 27 ]. ثُمَّ قَالَ تَعَالَى: وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَى فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَا نُخْلِفُهُ نَحْنُ وَلَا أَنْتَ مَكَانًا سُوًى ففِرْعَوْنَ لكثرة جَهْلِهِ وَقِلَّةِ عَقْلِهِ فِي تَكْذِيبِهِ بِآيَاتِ اللَّهِ، وَاسْتِكْبَارِهِ عَنِ اتِّبَاعِهَا، قال لِمُوسَى: إِنَّ هَذَا الَّذِي جِئْتَ بِهِ سِحْرٌ وَنَحْنُ نُعَارِضُكَ بِمِثْلِهِ.

     ✧ Allah Almighty commanded Moses and Aaron (peace be upon them) to speak gently to Pharaoh. He, Exalted is He, said: “Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may remember or fear” (Ta Ha 20:43–44). This is from His forbearance, His generosity, His compassion, and His mercy toward His creatures, despite His knowledge of Pharaoh’s disbelief, arrogance, and tyranny, for he was then the worst of His creatures. And He sent to him the choicest of His creatures of that time. Yet He says to them and commands them to call him to Him in the best manner, with gentleness and leniency, and to treat him as one whom they hope might remember or fear, just as He, Exalted is He, said to His Messenger ﷺ: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (An-Nahl 16:125). And He, Exalted is He, said: “And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them” (Al-‘Ankabut 29:46). Al-Hasan al-Basri said: “And speak to him with gentle speech” means: make excuses to him, saying to him, “You have a Lord and you have a return, and before you are Paradise and Hell.” Wahb b. Munabbih said: “Say to him: I am closer to pardon and forgiveness than to wrath and punishment.” Yazid al-Raqashi said regarding this verse: “O You who show love to those who oppose You, how then with those who befriend You and call upon You?” They said: “Our Lord, indeed we fear that he will hasten [punishment] against us or that he will transgress” (Ta Ha 20:45). That is because Pharaoh was a stubborn tyrant, a rebellious devil, with long and wide authority in the land of Egypt, with prestige, soldiers, armies, and might. They feared him from the standpoint of human nature, and they feared that he would attack them at first. So Allah Almighty made them firm—He is the Most High, the Most Exalted—saying: “Fear not. Indeed, I am with you; I hear and I see” (Ta Ha 20:46), just as He said in another verse: “Indeed, We are with you, listening” (Ash-Shu‘ara’ 26:15). Then He said: “Go to him and say, ‘Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And ﷺ who follows guidance. Indeed, it has been revealed to us that the punishment is upon him who denies and turns away’” (Ta Ha 20:47–48). Allah Almighty mentions that He commanded them to go to Pharaoh and call him to Allah Almighty, to worship Him alone with no partner, and to send the Children of Israel with them and release them from his captivity and oppression, and not to torment them. “We have come to you with a sign from your Lord,” which is the great proof in the staff and the hand. “And ﷺ who follows guidance” is a restriction that is beneficial, eloquent, and great. Then they threatened and warned him against denial, saying: “Indeed, it has been revealed to us that the punishment is upon him who denies and turns away,” meaning: denies the truth with his heart and turns away from acting upon it with his body. As-Suddi and others mentioned that when Moses returned from the land of Midian, he entered upon his mother and his brother Aaron while they were having dinner from food containing tafayshal, which is turnip. He ate with them, then said: “O Aaron, Allah has commanded me and you to call Pharaoh to His worship. Rise with me.” They rose and headed for Pharaoh’s gate, but found it locked. Moses said to the gatekeepers and chamberlains: “Inform him that the Messenger of Allah is at the gate.” They began to mock him and ridicule him. Some claimed that permission to enter was not granted to them except after a long while. Muhammad b. Ishaq said: Permission was granted to them after two years, because no one dared to seek permission for them. Allah knows best. It is said that Moses advanced to the gate and struck it with his staff, and Pharaoh was alarmed and ordered the two brought in. They stood before him and called him to Allah, Mighty and Majestic, as they were commanded. It is also said that Moses and Aaron spent two years going morning and evening to Pharaoh’s gate seeking entry, and no one dared to inform him of their affair, until a jester who made him laugh informed him. Then Pharaoh ordered them to be admitted. Moses and Aaron entered upon Pharaoh. When they entered, Moses said to him: “I am a messenger from the Lord of the worlds.” Pharaoh recognized him and became arrogant within himself, and was insolent and transgressed. He looked at Moses ﷺ with contempt and belittlement, saying to him: “Did we not raise you among us as a child, and did you not remain among us for years of your life?” (Ash-Shu‘ara’ 26:18), meaning: Are you not the one whom we raised in our home and to whom we were kind and upon whom we bestowed favors for a period of time? This indicates that the Pharaoh to whom he was sent is the one from whom he fled, contrary to what the People of the Scripture hold, that the Pharaoh from whom he fled died during his stay in Midian, and that the one to whom he was sent was another Pharaoh. His saying: “And you did your deed which you did, and you are of the ungrateful” (Ash-Shu‘ara’ 26:19), means: and you killed the Coptic man and fled from us and denied our favor. He said: “I did it then, while I was of those astray” (Ash-Shu‘ara’ 26:20), meaning before revelation came to me and descended upon me. “So I fled from you when I feared you. Then my Lord granted me judgment and made me of the messengers” (Ash-Shu‘ara’ 26:21). Then Moses answered Pharaoh regarding the favor he mentioned of upbringing and kindness: “And is this a favor of which you remind me—that you have enslaved the Children of Israel?” (Ash-Shu‘ara’ 26:22). Meaning: This favor you mention, that you were kind to me, a single man of the Children of Israel, is offset by your employing this entire great people and enslaving them in your works, services, and tasks. Pharaoh said: “And what is the Lord of the worlds?” Moses said: “Lord of the heavens and the earth and whatever is between them, if you should be certain.” Pharaoh said to those around him: “Do you not hear?” Moses said: “Your Lord and the Lord of your first forefathers.” Pharaoh said: “Indeed, your messenger who has been sent to you is mad.” Moses said: “Lord of the east and the west and whatever is between them, if you were to reason” (Ash-Shu‘ara’ 26:23–28). Allah Almighty mentions what took place between Pharaoh and Moses of dialogue, argument, and debate, and the rational, conceptual proofs, then the tangible ones, which the one who spoke with Allah established against the vile Pharaoh. That is because Pharaoh, may Allah disfigure him, displayed denial of the Maker, Blessed and Exalted is He, and claimed that he was the god. He gathered and called out and said: “I am your lord, the most high” (An-Nazi‘at 79:23–24). And he said: “O eminent ones, I have not known you to have a god other than me” (Al-Qasas 28:38). In this saying he was obstinate, knowing that he was a servant, a subject, and that Allah is the Creator, the Maker, the Fashioner, the true God, as He, Exalted is He, said: “And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness. So see how was the end of the corrupters” (An-Naml 27:14). Therefore Pharaoh said to Moses ﷺ, by way of denying his message and showing that there is no Lord who sent him: “And what is the Lord of the worlds?” (Ash-Shu‘ara’ 26:23), because the two said to him: “Indeed, we are messengers of the Lord of the worlds.” It is as if he said to them: Who is the Lord of the worlds whom you claim sent you and dispatched you? Moses answered him, saying: “Lord of the heavens and the earth and whatever is between them, if you should be certain” (Ash-Shu‘ara’ 26:24), meaning the Lord of the worlds, the Creator of these visible heavens and earth and whatever is between them of renewed creatures—clouds, winds, rain, plants, and animals—which every certain person knows did not come into being by themselves and must have an originator, an inventor, and a creator. He is Allah, besides whom there is no deity, the Lord of the worlds. He said—that is, Pharaoh—to those around him, his commanders, nobles, and ministers, by way of mockery and belittlement of what Moses ﷺ had established: “Do you not hear?” meaning his speech. Moses said, addressing him and them: “Your Lord and the Lord of your first forefathers” (Ash-Shu‘ara’ 26:26), meaning: He is the one who created you and those before you, of fathers, grandfathers, and past generations through the ages. For everyone knows that he did not create himself, nor his father, nor his mother, and did not come into being without a creator. Rather, the Lord of the worlds brought him into existence and created him. These two points are those mentioned in His saying, Exalted is He: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth” (Fussilat 41:53). Despite all this, Pharaoh did not awake from his slumber, nor desist from his error. He persisted in his tyranny, obstinacy, and ingratitude. He said: “Indeed, your messenger who has been sent to you is mad.” Moses said: “Lord of the east and the west and whatever is between them, if you were to reason” (Ash-Shu‘ara’ 26:27–28). Meaning: He is the one who subjects these shining stars and drives the revolving celestial spheres, the Creator of darkness and light, the Lord of the earth and the heaven, the Lord of the first and the last, the Creator of the sun and the moon, the moving stars and the fixed wandering ones, the Creator of the night with its darkness and the day with its light. All are under His subjugation, subjection, and movement, moving and swimming in an orbit, alternating in all times and revolving. He, Exalted is He, is the Creator, the Owner, the Disposer of His creation as He wills. The miracle of the staff and the hand. When the proofs were established against Pharaoh and his specious arguments were cut off, and nothing remained to him but obstinacy, he turned to using his power, prestige, and might. He said: “If you take a god other than me, I will surely make you among those imprisoned.” Moses said: “Even if I bring you something clear?” He said: “Then bring it, if you are of the truthful.” So Moses threw his staff, and suddenly it was a manifest serpent. And he drew out his hand, and suddenly it was white for the observers (Ash-Shu‘ara’ 26:29–33). These are the two proofs with which Allah supported him: the staff and the hand. That is a station in which he displayed the great wonder that dazzled minds and eyes, when he threw his staff and suddenly it was a manifest serpent—that is, great in form, extraordinary in size, terror, and tremendous, horrifying, dazzling appearance. It is said that when Pharaoh witnessed and beheld that, he was seized with intense terror and great fear, so that he had severe diarrhea more than forty times in a single day, whereas before that he would not relieve himself except once every forty days. His condition was reversed. It is also said that it attacked the people and they fled from it, and twenty-five thousand of them died, some killing others. Likewise, when Moses ﷺ put his hand into his bosom and drew it out, it came out like a piece of the moon, glittering with light that dazzled the eyes. When he returned it to his bosom, it reverted to its former state. Despite all this, Pharaoh, may Allah curse him, did not benefit from any of it. Rather, he persisted in his ways and claimed that all of this was sorcery. He sought to oppose it with sorcerers, so he sent to gather them from all his kingdom and from those under his authority and power. That was a manifestation of Allah’s clear truth and decisive, overwhelming proof against Pharaoh and his court, the people of his state and his community. To Allah belongs all praise and favor. Allah Almighty said in Surah Ta Ha: “And you remained for years among the people of Midian. Then you came [here] at the decreed time, O Moses. And I produced you for Myself. Go, you and your brother, with My signs and do not slacken in My remembrance. Go to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may remember or fear. They said: Our Lord, indeed we fear that he will hasten [punishment] against us or that he will transgress. He said: Fear not. Indeed, I am with you; I hear and I see” (Ta Ha 20:40–46). Allah Almighty, addressing Moses in what He spoke to him on the night He revealed to him and bestowed prophethood upon him and spoke to him directly, says: I was watching you while you were in the house of Pharaoh, under My care, protection, and kindness. Then I brought you out from the land of Egypt to the land of Midian by My will, power, and planning. You remained in it for years, then you came at the decreed time—that is, from Me for that purpose, and it coincided with My decree and direction. “And I produced you for Myself,” meaning: I chose you for Myself for My message and My speech. “Go, you and your brother, with My signs and do not slacken in My remembrance,” meaning: do not be remiss in remembering Me when you come to him and present yourselves to him. For that is a help to you in addressing him, answering him, and offering counsel to him, and in establishing the proof against him. It is stated in some hadiths that Allah Almighty says: “Indeed, My servant—every servant of Mine—who remembers Me while meeting his adversary.” And He, Exalted is He, said: “O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember Allah much that you may be successful” (Al-Anfal 8:45). And Allah said, relating from Pharaoh: “He said: So who is the Lord of you two, O Moses? He said: Our Lord is He who gave each thing its form and then guided [it]. He said: Then what is the case of the former generations? He said: Their knowledge is with my Lord in a record. My Lord neither errs nor forgets. [It is He] who has made for you the earth a bed and inserted therein for you pathways and sent down from the sky rain and produced thereby categories of various plants. Eat and pasture your livestock. Indeed, in that are signs for those of intelligence. From it [the earth] We created you, and into it We will return you, and from it We will extract you another time” (Ta Ha 20:49–55). Allah Almighty reports that Pharaoh denied the affirmation of the Maker, Exalted is He, saying: “So who is the Lord of you two, O Moses?” Moses said: “Our Lord is He who gave each thing its form and then guided [it],” meaning: He is the one who created the creation and decreed for them deeds, provisions, and lifespans, and wrote that with Him in His book, the Preserved Tablet. Then He guided every creature to what He had decreed for it, and His knowledge of them corresponded to what He had decreed and known, due to the perfection of His knowledge, power, and decree. This verse is like His saying, Exalted is He: “Exalt the name of your Lord, the Most High, Who created and proportioned, and Who destined and [then] guided” (Al-A‘la 87:1–3), meaning: He decreed a decree and guided creatures to it. He said: “Then what is the case of the former generations?” Pharaoh says to Moses: If your Lord is the Creator, the Determiner, the Guide of creatures to what He has decreed, and He is such that none deserves worship but He, then why did the ancients worship other than Him and associate partners with Him from the stars and rivals, as you know? Why did the former generations not find guidance to what you mention? Moses said: “Their knowledge is with my Lord in a record. My Lord neither errs nor forgets,” meaning: Even if they worshipped other than Him, that is no argument for you and does not indicate the contrary of what I say, because they were ignorant like you. Everything they did is written against them in the records, small and great, and my Lord, Mighty and Majestic, will recompense them for that and will not wrong anyone even the weight of an atom, because all the deeds of servants are written with Him in a record from which nothing strays, and my Lord forgets nothing. Then Moses mentioned to him the greatness of the Lord and His power to create things, His making the earth a bed and the sky a protected ceiling, and His subjecting the clouds and rains for the provision of servants and their beasts and livestock, as He said: “Eat and pasture your livestock. Indeed, in that are signs for those of intelligence,” meaning for those of sound, straight intellects and upright, untainted natural dispositions. He, Exalted is He, is the Creator, the Provider. As He, Exalted is He, said: “O mankind, worship your Lord, who created you and those before you, that you may become righteous—[He] who made for you the earth a bed and the sky a canopy and sent down from the sky rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know” (Al-Baqarah 2:21–22). And when he mentioned the revival of the earth by rain and its stirring by bringing forth its plants, he drew attention thereby to the resurrection, saying: “From it,” meaning from the earth, “We created you, and into it We will return you, and from it We will extract you another time” (Ta Ha 20:55), just as He, Exalted is He, said: “As He began you, so you will return” (Al-A‘raf 7:29). And He, Exalted is He, said: “And it is He who begins creation; then He repeats it, and that is easier for Him. To Him belongs the highest attribute in the heavens and the earth. And He is the Exalted in Might, the Wise” (Ar-Rum 30:27). Then He, Exalted is He, said: “And We certainly showed him Our signs—all of them—but he denied and refused. He said: Have you come to us to drive us out of our land with your magic, O Moses? Then we will surely bring you magic like it. So make between us and you an appointment, which we will not fail to keep, neither we nor you, in an even place” (Ta Ha 20:56–58). Pharaoh, due to his great ignorance and little intelligence, in denying the signs of Allah and his arrogance against following them, said to Moses: “This that you have brought is magic, and we will oppose you with the like of it.”

218. Tarikh (al-Tabari) 205No grade recorded

     وَقَامَ فِرْعَوْنُ مُنْهَزِمًا حَتَّى دَخَلَ الْبَيْتَ، فَقَالَ لِمُوسَى: اجْعَلْ بَيْنَنَا وَبَيْنَكَ أَجَلًا نَنْظُرُ فِيهِ، فَقَالَ لَهُ مُوسَى: لَمْ أُومَرْ بِذَلِكَ وَأَنَا أُمِرْتُ بِمُنَاجَزَتِكَ، وَإِنْ أَنْتَ لَمْ تَخْرُجْ إِلَيَّ دَخَلْتُ إِلَيْكَ. فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى مُوسَى: أَنِ اجْعَلْ بَيْنَكَ وَبَيْنَهُ أَجَلًا، وَاجْعَلْ ذَلِكَ إِلَيْهِ، قَالَ فِرْعَوْنُ: أَجْعَلُهُ إِلَى أَرْبَعِينَ يَوْمًا، فَفَعَلَ. وَكَانَ فِرْعَوْنُ لَا يَأْتِي الْخَلَاءَ إِلَّا فِي أَرْبَعِينَ يَوْمًا مَرَّةً، فَاخْتَلَفَ ذَلِكَ الْيَوْمَ أَرْبَعِينَ مَرَّةً. وَكَانَ هَذَا مِنْ أَكْبَرِ مَقَاصِدِ مُوسَى، عَلَيْهِ السَّلَامُ; أَنْ يُظْهِرَ آيَاتِ اللَّهِ وَحُجَجَهُ وَبَرَاهِينَهُ جَهْرَةً بِحَضْرَةِ النَّاسِ وَلِهَذَا قَالَ: مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَكَانَ يَوْمَ عِيدٍ مِنْ أَعْيَادِهِمْ، وَمُجْتَمَعٍ لَهُمْ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى أَيْ; مِنْ أَوَّلِ النَّهَارِ، فِي وَقْتِ اشْتِدَادِ ضِيَاءِ الشَّمْسِ، فَيَكُونُ الْحَقُّ أَظْهَرَ وَأَجْلَى. وَلَمْ يَطْلُبْ أَنْ يَكُونَ ذَلِكَ لَيْلًا فِي ظَلَامٍ، كَيْمَا يُرَوِّجُ عَلَيْهِمْ مِحَالًا وَبَاطِلًا، بَلْ طَلَبَ أَنْ يَكُونَ نَهَارًا جَهْرَةً لِأَنَّهُ عَلَى بَصِيرَةٍ مِنْ رَبِّهِ، وَيَقِينٍ أَنَّ اللَّهَ سَيُظْهِرُ كَلِمَتَهُ وَدِينَهُ وَإِنْ رَغِمَتْ أُنُوفُ الْقِبْطِ. قَالَ اللَّهُ تَعَالَى: فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى قَالَ لَهُمْ مُوسَى وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى [ طه: 60 - 64 ]. يُخْبِرُ تَعَالَى عَنْ فِرْعَوْنَ أَنَّهُ ذَهَبَ، فَجَمَعَ مَنْ كَانَ بِبِلَادِهِ مِنَ السَّحَرَةِ، وَكَانَتْ بِلَادُ مِصْرَ فِي ذَلِكَ الزَّمَانِ مَمْلُوءَةً سَحَرَةً، فُضَلَاءَ، فِي فَنِّهِمْ غَايَةٌ فَجَمَعُوا لَهُ مَنْ كُلِّ بَلَدٍ، وَمِنْ كُلِّ مَكَانٍ، عدد السحرة الذين جمعهم فرعون فَاجْتَمَعَ مِنْهُمْ خُلُقٌ كَثِيرٌ وَجَمُّ غَفِيرٌ. فَقِيلَ: كَانُوا ثَمَانِينَ أَلْفًا. قَالَهُ مُحَمَّدُ بْنُ كَعْبٍ. وَقِيلَ: سَبْعِينَ أَلْفًا. قَالَهُ الْقَاسِمُ بْنُ أَبِي بَزَّةَ وَقَالَ السُّدِّيُّ: بِضْعَةً وَثَلَاثِينَ أَلْفًا. وَعَنْ أَبِي أُمَامَةَ: تِسْعَةَ عَشَرَ أَلْفًا. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: خَمْسَةَ عَشَرَ أَلْفًا. وَقَالَ كَعْبُ الْأَحْبَارِ: كَانُوا اثْنَيْ عَشَرَ أَلْفًا. وَرَوَى ابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ عَبَّاسٍ: كَانُوا سَبْعِينَ رَجُلًا. وَرَوَى عَنْهُ أَيْضًا أَنَّهُمْ كَانُوا أَرْبَعِينَ غُلَامًا مِنْ بَنِي إِسْرَائِيلَ أَمَرَهُمْ فِرْعَوْنُ أَنْ يَذْهَبُوا إِلَى الْعُرَفَاءِ، فَيَتَعَلَّمُوا السِّحْرَ. وَلِهَذَا قَالُوا: وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى وَفِي هَذَا نَظَرٌ. قَالَ وَهْبٌ: بَعَثَ إِلَى السَّحَرَةِ [فَجَمَعَهُمْ] وَقَالَ: قَدْ جَاءَنَا سَاحِرٌ مَا رَأَيْنَا مِثْلَهُ قَطُّ، فَإِنْ غَلَبْتُمُوهُ أُكْرِمْكُمْ. وَكَانَ يَرْأَسُ السَّحَرَةَ سَاتُورُ، وَعَازُورُ، وَحَطْحَطُ، وَمُصَفَّى، وَهُمُ الَّذِينَ آمَنُوا لَمَّا رَأَوْا سُلْطَانَ اللَّهِ فَتَبِعَتْهُمُ السَّحَرَةُ فِي الْإِيمَانِ. وَفِي عَدَدِ السَّحَرَةِ أَقْوَالٌ كَثِيرَةٌ مَذْكُورَةٌ فِي التَّفْسِيرِ وَحَضَرَ فِرْعَوْنُ وَأُمَرَاؤُهُ وَأَهْلُ دَوْلَتِهِ وَأَهْلُ بَلَدِهِ عَنْ بَكْرَةِ أَبِيهِمْ; وَذَلِكَ أَنَّ فِرْعَوْنَ نَادَى فِيهِمْ أَنْ يَحْضُرُوا هَذَا الْمَوْقِفَ الْعَظِيمَ، فَخَرَجُوا وَهُمْ يَقُولُونَ: لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِنْ كَانُوا هُمُ الْغَالِبِينَ [ الشُّعَرَاءِ: 40 ]. وعظ موسى للسحرة ونهيهم عن تعاطي السحر وَتَقَدَّمَ مُوسَى عَلَيْهِ السَّلَامُ إِلَى السَّحَرَةِ، فَوَعَظَهُمْ وَزَجَرَهُمْ عَنْ تَعَاطِي السِّحْرِ الْبَاطِلِ، الَّذِي فِيهِ مُعَارَضَةٌ لِآيَاتِ اللَّهِ وَحُجَجِهِ، فَقَالَ: وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ قِيلَ: مَعْنَاهُ أَنَّهُمُ اخْتَلَفُوا فِيمَا بَيْنَهُمْ; فَقَائِلٌ يَقُولُ: هَذَا كَلَامُ نَبِيٍّ وَلَيْسَ بِسَاحِرٍ. وَقَائِلٌ مِنْهُمْ يَقُولُ: بَلْ هُوَ سَاحِرٌ. فَاللَّهُ أَعْلَمُ. وَأَسَرُّوا التَّنَاجِيَ بِهَذَا وَغَيْرِهِ قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا يَقُولُونَ: إِنَّ هَذَا وَأَخَاهُ هَارُونَ سَاحِرَانِ، عَلِيمَانِ، مُطْبِقَانِ مُتْقِنَانِ لِهَذِهِ الصِّنَاعَةِ، وَمُرَادُهُمْ أَنْ يَجْتَمِعَ النَّاسُ عَلَيْهِمَا، وَيَصُولَا عَلَى الْمَلِكِ وَحَاشِيَتِهِ، وَيَسْتَأْصِلَاكُمْ عَنْ آخِرِكُمْ، وَيَسْتَأْمِرَا عَلَيْكُمْ بِهَذِهِ الصِّنَاعَةِ فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى وَإِنَّمَا قَالُوا الْكَلَامَ الْأَوَّلَ لِيَتَدَبَّرُوا وَيَتَوَاصَوْا، وَيَأْتُوا بِجَمِيعِ مَا عِنْدَهُمْ مِنَ الْمَكِيدَةِ وَالْمَكْرِ وَالْخَدِيعَةِ وَالسِّحْرِ وَالْبُهْتَانِ. وَهَيْهَاتَ، كَذَبَتْ وَاللَّهِ الظُّنُونُ وَأَخْطَأَتِ الْآرَاءُ، أَنَّى يُعَارِضُ الْبُهْتَانُ وَالسِّحْرُ وَالْهَذَيَانُ خَوَارِقَ الْعَادَاتِ، الَّتِي أَجْرَاهَا الدَّيَّانُ عَلَى يَدَيْ عَبْدِهِ الْكَلِيمِ وَرَسُولِهِ الْكَرِيمِ، الْمُؤَيَّدِ بِالْبُرْهَانِ الَّذِي يَبْهَرُ الْأَبْصَارَ، وَتَحَارُ فِيهِ الْعُقُولُ وَالْأَذْهَانُ. وَقَوْلُهُمْ: فَأَجْمِعُوا كَيْدَكُمْ أَيْ; جَمِيعَ مَا عِنْدَكُمْ، ثُمَّ ائْتُوا صَفًّا أَيْ; جُمْلَةً وَاحِدَةً. ثُمَّ حَضَّ بَعْضُهُمْ بَعْضًا عَلَى التَّقَدُّمِ فِي هَذَا الْمَقَامِ; لِأَنَّ فِرْعَوْنَ كَانَ قَدْ وَعَدَهُمْ وَمَنَّاهُمْ، وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا. قَالُوا يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُوا فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَى وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى [ طه: 65 - 69 ]. لَمَّا اصْطَفَّ السَّحَرَةُ وَوَقَفَ مُوسَى وَهَارُونُ، عَلَيْهِمَا السَّلَامُ، تُجَاهَهُمْ، قَالُوا لَهُ: إِمَّا أَنْ تُلْقِيَ قَبْلَنَا، وَإِمَّا أَنْ نُلْقِيَ قَبْلَكَ. قَالَ: بَلْ أَلْقُوا أَنْتُمْ. وَكَانُوا قَدْ عَمَدُوا إِلَى حِبَالٍ وَعِصِيٍّ فَأَوْدَعُوهَا الزِّئْبَقَ وَغَيْرِهِ مِنَ الْآلَاتِ الَّتِي تَضْطَرِبُ بِسَبَبِهَا تِلْكَ الْحِبَالُ وَالْعِصِيُّ اضْطِرَابًا يُخَيَّلُ لِلرَّائِي أَنَّهَا تَسْعَى بِاخْتِيَارِهَا، وَإِنَّمَا تَتَحَرَّكُ بِسَبَبِ ذَلِكَ، فَعِنْدَ ذَلِكَ سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ، وَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَهُمْ يَقُولُونَ: بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ [ الشُّعَرَاءِ: 44 ]. قَالَ اللَّهُ تَعَالَى: فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءُوا بِسِحْرٍ عَظِيمٍ [ الْأَعْرَافِ: 116 ]. وَقَالَ تَعَالَى: فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى أَيْ; خَافَ عَلَى النَّاسِ أَنْ يَفْتَتِنُوا بِسِحْرِهِمْ وَمِحَالِهِمْ قَبْلَ أَنْ يُلْقِيَ مَا فِي يَدِهِ، فَإِنَّهُ لَا يَضَعُ شَيْئًا قَبْلَ أَنْ يُؤْمَرَ، فَأَوْحَى اللَّهُ إِلَيْهِ فِي السَّاعَةِ الرَّاهِنَةِ: لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَى وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى فَعِنْدَ ذَلِكَ أَلْقَى مُوسَى عَصَاهُ وَقَالَ: مَا جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ [ يُونُسَ: 81، 82 ]. وَقَالَ تَعَالَى: فَأَلْقَى مُوسَى عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ [ الشُّعَرَاءِ: 45 ]. وَذَلِكَ أَنَّ مُوسَى عَلَيْهِ السَّلَامُ، لَمَّا تَقَدَّمَ وَأَلْقَاهَا صَارَتْ حَيَّةً عَظِيمَةً ذَاتَ قَوَائِمَ - فِيمَا ذَكَرَهُ غَيْرُ وَاحِدٍ مِنْ عُلَمَاءِ السَّلَفِ - وَعُنُقٍ عَظِيمٍ، وَشَكْلٍ هَائِلٍ مُزْعِجٍ، بِحَيْثُ إِنَّ النَّاسَ انْحَازُوا مِنْهَا، وَهَرَبُوا سِرَاعًا، وَتَأَخَّرُوا عَنْ مَكَانِهَا وَأَقْبَلَتْ هِيَ عَلَى مَا أَلْقَوْهُ مِنَ الْحِبَالِ وَالْعِصِيِّ، فَجَعَلَتْ تَلَقَّفَهُ وَاحِدًا وَاحِدًا، فِي أَسْرَعِ مَا يَكُونُ مِنَ الْحَرَكَةِ، وَالنَّاسُ يَنْظُرُونَ إِلَيْهَا، وَيَتَعَجَّبُونَ مِنْهَا.

     ✧ Pharaoh rose defeated until he entered the house. He said to Moses: "Set between us and you an appointed time that we may consider." Moses said to him: "I was not commanded to do that. I was commanded to fight you, and if you do not come out to me, I will enter upon you." Then Allah, mighty and majestic, revealed to Moses: "Set between you and him an appointed time, and leave that to him." Pharaoh said: "I make it forty days." So he did. Pharaoh would not relieve himself except once every forty days, and that day he went forty times. This was one of the greatest aims of Moses ﷺ: to make manifest the signs of Allah, His proofs, and His evidences openly in the presence of the people. Therefore he said: "Your appointment is the day of the festival" — it was a feast day of their feasts and a gathering for them — "and that the people be assembled at early forenoon," that is, from the beginning of the day, when the sun's light is intense, so that the truth would be more evident and clearer. He did not seek that it be at night in darkness, so as to foist upon them falsehood and vanity; rather, he sought that it be by day, openly, because he was upon clear insight from his Lord and certain that Allah would make manifest His word and His religion, even if the noses of the Copts were rubbed in the dust. Allah Almighty said: "So Pharaoh turned away, gathered his plot, then came." He said to them — Moses said: "Woe to you! Do not fabricate a lie against Allah, lest He destroy you with a punishment. He who fabricates has failed." So they disputed their affair among themselves and kept secret their private counsel. They said: "These two are surely sorcerers who wish to drive you out of your land by their sorcery and take away your exemplary way. So resolve your plot, then come in ranks. He who prevails today has succeeded" [Ta-Ha: 60–64]. Allah Almighty informs that Pharaoh went and gathered those sorcerers who were in his land. The land of Egypt at that time was filled with sorcerers, excellences in their art to the utmost. They gathered for him from every town and from every place. The number of sorcerers whom Pharaoh gathered: a great multitude and a huge throng assembled. It was said: they were eighty thousand — this was said by Muhammad b. Kaʿb. It was said: seventy thousand — this was said by al-Qāsim b. Abī Bazzah. Al-Suddī said: thirty-some thousand. From Abū Umāmah: nineteen thousand. Muhammad b. Isḥāq said: fifteen thousand. Kaʿb al-Aḥbār said: they were twelve thousand. Ibn Abī Ḥātim related from Ibn ʿAbbās: they were seventy men. It is also related from him that they were forty lads from the Children of Israel whom Pharaoh commanded to go to the experts and learn sorcery. Therefore they said: "And what you have forced us upon of sorcery — Allah is better and more enduring" — and in this there is doubt. Wahb said: He sent to the sorcerers, gathered them, and said: "A sorcerer has come to us the like of whom we have never seen. If you defeat him, I will honor you." Leading the sorcerers were Sātūr, ʿĀzūr, Ḥaṭḥaṭ, and Muṣaffā — they were the ones who believed when they saw the might of Allah, and the sorcerers followed them in faith. There are many statements concerning the number of the sorcerers, mentioned in the exegesis. Pharaoh, his commanders, the people of his state, and the people of his land attended, every last one of them, because Pharaoh called among them to attend this great occasion. They went out saying: "Perhaps we might follow the sorcerers if they are the victorious" [al-Shuʿarāʾ: 40]. Moses' admonition to the sorcerers and his prohibition of practicing sorcery: Moses ﷺ went forward to the sorcerers and admonished them and rebuked them for practicing false sorcery, which contained opposition to the signs of Allah and His proofs. He said: "Woe to you! Do not fabricate a lie against Allah, lest He destroy you with a punishment. He who fabricates has failed." "So they disputed their affair among themselves" — it was said: its meaning is that they differed among themselves; one said: "This is the speech of a prophet, not a sorcerer," and another said: "Rather, he is a sorcerer." Allah knows best. And they kept secret their private counsel with this and other matters. They said: "These two are surely sorcerers who wish to drive you out of your land by their sorcery." They say: "This man and his brother Aaron are two sorcerers, knowing, versed, and skilled in this craft. They intend that the people rally to them, that they overpower the king and his court, that they uproot you to the last, and gain command over you by this craft. So resolve your plot, then come in ranks. He who prevails today has succeeded." They spoke the first words so that they might deliberate, advise one another, and bring all their scheming, cunning, deception, sorcery, and slander. But far from it! By Allah, the suppositions lied and the opinions erred. How can slander, sorcery, and delirium oppose the miracles that the Judge made to flow at the hands of His servant the one who spoke with Him, and His noble messenger, supported by proof that dazzles the eyes and bewilders the minds and intellects? Their saying: "So resolve your plot" — that is, all that you have — "then come in ranks" — that is, as one group. Then they urged one another to advance in this station, because Pharaoh had promised them and given them hopes, yet Satan promises them nothing but delusion. They said: "O Moses, either you cast, or we shall be the first to cast." He said: "Rather, you cast." Then their ropes and staffs seemed to him, by their sorcery, to be moving. Moses felt fear within himself. We said: "Fear not! You are the superior. Cast what is in your right hand; it will swallow what they have made. They have made only a sorcerer's plot, and the sorcerer does not succeed wherever he comes" [Ta-Ha: 65–69]. When the sorcerers lined up and Moses and Aaron (peace be upon them) stood facing them, they said to him: "Either you cast before us, or we cast before you." He said: "Rather, you cast." They had taken ropes and staffs and infused them with quicksilver and other devices that made those ropes and staffs writhe with a motion that appeared to the observer as if they were moving of their own accord, though in fact they moved because of that. Thus they bewitched the eyes of the people and terrified them, and they cast their ropes and staffs, saying: "By the might of Pharaoh, we shall surely be the victorious" [al-Shuʿarāʾ: 44]. Allah Almighty said: "When they cast, they bewitched the eyes of the people and terrified them, and produced a great sorcery" [al-Aʿrāf: 116]. And He Almighty said: "Then their ropes and staffs seemed to him, by their sorcery, to be moving. Moses felt fear within himself" — that is, he feared that the people might be tempted by their sorcery and stratagem before he cast what was in his hand, for he would not place anything before being commanded. Allah revealed to him at that very moment: "Fear not! You are the superior. Cast what is in your right hand; it will swallow what they have made. They have made only a sorcerer's plot, and the sorcerer does not succeed wherever he comes." Then Moses cast his staff and said: "What you have brought is sorcery. Allah will surely bring it to naught. Allah does not set right the work of the corrupt. And Allah establishes the truth by His words, even if the criminals hate it" [Yūnus: 81–82]. And He Almighty said: "So Moses cast his staff, and at once it swallowed what they falsely presented" [al-Shuʿarāʾ: 45]. That is because when Moses ﷺ stepped forward and cast it, it became a great serpent with legs — as mentioned by more than one of the early scholars — and a huge neck, and a terrifying, disturbing form, such that the people drew away from it and fled quickly, retreating from its place. It advanced upon what they had thrown of ropes and staffs and began to swallow them one by one, as fast as movement could be, while the people watched and wondered at it.

219. Tarikh (al-Tabari) 206No grade recorded

     فلما رأى السَّحَرَةُ مَا هَالَهُمْ وَحَيَّرَهُمْ فِي أَمْرِهِمْ، وَاطَّلَعُوا عَلَى أَمْرٍ لَمْ يَكُنْ فِي خَلَدِهِمْ وَلَا بَالِهِمْ، وَلَا يَدْخُلُ تَحْتَ صِنَاعَاتِهِمْ وَأَشْغَالِهِمْ، فَعِنْدَ ذَلِكَ وَهُنَالِكَ تَحَقَّقُوا بِمَا عِنْدَهُمْ مِنَ الْعِلْمِ أَنَّ هَذَا لَيْسَ بِسِحْرٍ، وَلَا شَعْبَذَةٍ، وَلَا مِحَالٍ وَلَا خَيَالٍ وَلَا زُورٍ وَلَا بُهْتَانٍ وَلَا ضَلَالٍ، بَلْ حَقٌّ لَا يَقْدِرُ عَلَيْهِ إِلَّا الْحَقُّ الَّذِي ابْتَعَثَ هَذَا الْمُؤَيَّدَ بِهِ بِالْحَقِّ، وَكَشَفَ اللَّهُ عَنْ قُلُوبِهِمْ غِشَاوَةَ الْغَفْلَةِ، وَأَنَارَهَا بِمَا خَلَقَ فِيهَا مِنَ الْهُدَى وَأَزَاحَ عَنْهَا الْقَسْوَةَ، وَأَنَابُوا إِلَى رَبِّهِمْ، وَخَرُّوا لَهُ سَاجِدِينَ، وَقَالُوا جَهْرَةً لِلْحَاضِرِينَ، وَلَمْ يَخْشَوْا عُقُوبَةً وَلَا بَلْوَى: آمَنَّا بِرَبِّ مُوسَى وَهَارُونَ. فَوَاعَدَهُمْ فِرْعَوْنُ بِالْقَتْلِ، فَقَالُوا: فَاقْضِ مَا أَنْتَ قَاضٍ [20: 72]. فَرَجَعَ مَغْلُوبًا، وَأَبَى إِلَّا التَّمَادِيَ فِي الْكُفْرِ. كَمَا قَالَ تَعَالَى: فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَى قَالُوا لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا فَاقْضِ مَا أَنْتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى قَالَ سَعِيدُ بْنُ جُبَيْرٍ، وَعِكْرِمَةُ، وَالْقَاسِمُ بْنُ أَبِي بَزَّةَ وَالْأَوْزَاعِيُّ، وَغَيْرُهُمْ: لَمَّا سَجَدَ السَّحَرَةُ، رَأَوْا مَنَازِلَهُمْ وَقُصُورَهُمْ فِي الْجَنَّةِ تُهَيَّأُ لَهُمْ، وَتُزَخْرَفُ لِقُدُومِهِمْ، وَلِهَذَا لَمْ يَلْتَفِتُوا إِلَى تَهْوِيلِ فِرْعَوْنَ، وَتَهْدِيدِهِ وَوَعِيدِهِ. وَذَلِكَ لِأَنَّ فِرْعَوْنَ لَمَّا رَأَى هَؤُلَاءِ السَّحَرَةَ قَدْ أَسْلَمُوا وَأَشْهَرُوا ذِكْرَ مُوسَى وَهَارُونَ فِي النَّاسِ عَلَى هَذِهِ الصِّفَةِ الْجَمِيلَةِ، أَفْزَعَهُ ذَلِكَ، وَرَأَى أَمْرًا بَهَرَهُ، وَأَعْمَى بَصِيرَتَهُ وَبَصَرَهُ، وَكَانَ فِيهِ كَيْدٌ وَمَكْرٌ وَخِدَاعٌ، وَصَنْعَةٌ بَلِيغَةٌ فِي الصَّدِّ عَنْ سَبِيلِ اللَّهِ، فَقَالَ مُخَاطِبًا لِلسَّحَرَةِ بِحَضْرَةِ النَّاسِ: آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ أَيْ; هَلَّا شَاوَرْتُمُونِي فِيمَا صَنَعْتُمْ مِنَ الْأَمْرِ الْفَظِيعِ بِحَضْرَةِ رَعِيَّتِي. ثُمَّ تَهَدَّدَ وَتَوَعَّدَ، وَأَبْرَقَ وَأَرْعَدَ، وَكَذَبَ فَأَبْعَدَ، قَائِلًا: إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ وَقَالَ فِي الْآيَةِ الْأُخْرَى: إِنَّ هَذَا لَمَكْرٌ مَكَرْتُمُوهُ فِي الْمَدِينَةِ لِتُخْرِجُوا مِنْهَا أَهْلَهَا فَسَوْفَ تَعْلَمُونَ [ الْأَعْرَافِ: 123 ]. وَهَذَا الَّذِي قَالَهُ مِنَ الْبُهْتَانِ الَّذِي يَعْلَمُ كُلُّ فَرْدٍ عَاقِلٍ مَا فِيهِ مِنَ الْكُفْرِ وَالْكَذِبِ وَالْهَذَيَانِ، بَلْ لَا يَرُوجُ مَثَلَهُ عَلَى الصِّبْيَانِ فَإِنَّ النَّاسَ كُلَّهُمْ، مِنْ أَهْلِ دَوْلَتِهِ وَغَيْرِهِمْ، يَعْلَمُونَ أَنَّ مُوسَى لَمْ يَرَهُ هَؤُلَاءِ يَوْمًا مِنَ الدَّهْرِ، فَكَيْفَ يَكُونُ كَبِيرَهُمُ الَّذِي عَلَّمَهُمُ السِّحْرَ؟! ثُمَّ هُوَ لَمْ يَجْمَعْهُمْ وَلَا عِلْمَ بِاجْتِمَاعِهِمْ، حَتَّى كَانَ فِرْعَوْنُ هُوَ الَّذِي اسْتَدْعَاهُمْ وَاجْتَبَاهُمْ مِنْ كُلِّ فَجٍّ عَمِيقٍ وَوَادٍ سَحِيقٍ، وَمِنْ حَوَاضِرِ بِلَادِ مِصْرَ وَالْأَطْرَافِ، وَمِنَ الْمُدُنِ وَالْأَرْيَافِ. وَالْمَقْصُودُ أَنَّ فِرْعَوْنَ كَذَّبَ وَافْتَرَى، وَكَفَرَ غَايَةَ الْكُفْرِ فِي قَوْلِهِ: إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ وَأَتَى بِبُهْتَانٍ يَعْلَمُهُ الْعَالِمُونَ، بَلِ الْعَالَمُونَ فِي قَوْلِهِ: إِنَّ هَذَا لَمَكْرٌ مَكَرْتُمُوهُ فِي الْمَدِينَةِ لِتُخْرِجُوا مِنْهَا أَهْلَهَا فَسَوْفَ تَعْلَمُونَ وَقَوْلُهُ: لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ يَعْنِي: يَقْطَعُ الْيَدَ الْيُمْنَى وَالرِّجْلَ الْيُسْرَى وَعَكْسَهُ، وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ أَيْ; لَيَجْعَلُهُمْ مَثُلَةً وَنَكَالًا; لِئَلَّا يَقْتَدِيَ بِهِمْ أَحَدٌ مِنْ رَعِيَّتِهِ وَأَهْلِ مِلَّتِهِ، وَلِهَذَا قَالَ: وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ أَيْ; عَلَى جُذُوعِ النَّخْلِ; لِأَنَّهَا أَعْلَى وَأَشْهَرُ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَى يَعْنِي: فِي الدُّنْيَا قَالُوا لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ أَيْ; لَنْ نُطِيعَكَ وَنَتْرُكَ مَا وَقَرَ فِي قُلُوبِنَا مِنَ الْبَيِّنَاتِ، وَالدَّلَائِلِ الْقَاطِعَاتِ، وَالَّذِي فَطَرَنَا قِيلَ: مَعْطُوفٌ. وَقِيلَ: قَسَمٌ فَاقْضِ مَا أَنْتَ قَاضٍ أَيْ; فَافْعَلْ مَا قَدَرْتَ عَلَيْهِ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا أَيْ; إِنَّمَا حُكْمُكَ عَلَيْنَا فِي هَذِهِ الْحَيَاةِ الدُّنْيَا، فَإِذَا انْتَقَلْنَا مِنْهَا إِلَى الدَّارِ الْآخِرَةِ، صِرْنَا إِلَى حُكْمِ الَّذِي أَسْلَمْنَا لَهُ وَاتَّبَعْنَا رُسُلَهُ إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى [ طه: 73 ]. أَيْ; وَثَوَابُهُ خَيْرٌ مِمَّا وَعَدَتْنَا بِهِ مِنَ التَّقْرِيبِ وَالتَّرْغِيبِ، وَأَبْقَى أَيْ; وَأَدْوَمُ مِنْ هَذِهِ الدَّارِ الْفَانِيَةِ. وَفِي الْآيَةِ الْأُخْرَى: قَالُوا لَا ضَيْرَ إِنَّا إِلَى رَبِّنَا مُنْقَلِبُونَ إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَيْ; مَا اجْتَرَمْنَاهُ مِنَ الْمَآثِمِ وَالْمَحَارِمِ أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ أَيْ; مِنَ الْقِبْطِ، بِمُوسَى وَهَارُونَ، عَلَيْهِمَا السَّلَامُ. وَقَالُوا لَهُ أَيْضًا: وَمَا تَنْقِمُ مِنَّا إِلَّا أَنْ آمَنَّا بِآيَاتِ رَبِّنَا لَمَّا جَاءَتْنَا أَيْ لَيْسَ لَنَا عِنْدَكَ ذَنْبٌ إِلَّا إِيمَانُنَا بِمَا جَاءَنَا بِهِ رَسُولُنَا، وَاتِّبَاعُنَا آيَاتِ رَبِّنَا لَمَّا جَاءَتْنَا، رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا أَيْ; ثَبِّتْنَا عَلَى مَا ابْتُلِينَا بِهِ مِنْ عُقُوبَةِ هَذَا الْجَبَّارِ الْعَنِيدِ، وَالسُّلْطَانِ الشَّدِيدِ، بَلِ الشَّيْطَانِ الْمَرِيدِ، وَتَوَفَّنَا مُسْلِمِينَ وَقَالُوا أَيْضًا يَعِظُونَهُ وَيُخَوِّفُونَهُ بِأْسَ رَبِّهِ الْعَظِيمِ: إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَا يَقُولُونَ لَهُ: فَإِيَّاكَ أَنْ تَكُونَ مِنْهُمْ فَكَانَ مِنْهُمْ. وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَا أَيِ; الْمَنَازِلُ الْعَالِيَةُ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى فَاحْرِصْ أَنْ تَكُونَ مِنْهُمْ. فَحَالَتْ بَيْنَهُ وَبَيْنَ ذَلِكَ الْأَقْدَارُ الَّتِي لَا تُغَالَبُ، وَلَا تُمَانَعُ وَحُكْمُ الْعَلِيِّ الْعَظِيمِ بِأَنَّ فِرْعَوْنَ، لَعَنَهُ اللَّهُ، مِنْ أَهْلِ الْجَحِيمِ، لِيُبَاشِرَ الْعَذَابَ الْأَلِيمَ، يَصُبُّ مِنْ فَوْقِ رَأْسِهِ الْحَمِيمُ. وَيُقَالُ لَهُ، عَلَى وَجْهِ التَّقْرِيعِ وَالتَّوْبِيخِ، وَهُوَ الْمَقْبُوحُ الْمَنْبُوحُ، الذَّمِيمُ اللَّئِيمُ: ذُقْ إِنَّكَ أَنْتَ الْعَزِيزُ الْكَرِيمُ. [ الدُّخَانِ: 49 ]. وَالظَّاهِرُ مِنْ هَذِهِ السِّيَاقَاتِ أَنَّ فِرْعَوْنَ، لَعَنَهُ اللَّهُ، صَلَبَهُمْ وَعَذَّبَهُمْ، ؓ. قَالَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَعُبَيْدُ بْنُ عُمَيْرٍ: كَانُوا مِنْ أَوَّلِ النَّهَارِ سَحَرَةً، فَصَارُوا مِنْ آخِرِهِ شُهَدَاءَ بَرَرَةً. وَيُؤَيِّدُ هَذَا قَوْلُهُمْ: رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ.

     ✧ When the sorcerers saw what terrified and bewildered them in their affair, and they beheld a matter that had not been in their minds or thoughts, nor fell under their crafts and occupations, then they realized, through the knowledge they possessed, that this was not sorcery, nor sleight of hand, nor deceit, nor illusion, nor falsehood, nor calumny, nor error, but rather a truth that none could accomplish except the Truth, who sent this one supported by Him with truth. And Allah removed from their hearts the veil of heedlessness, and enlightened them with the guidance He created in them, and removed hardness from them, and they turned to their Lord, and fell down prostrating to Him, and said openly in the presence of those attending, without fearing punishment or trial: "We believe in the Lord of Moses and Aaron." Then Pharaoh threatened them with death, but they said: "Then decree what you will decree" [20:72]. So he returned defeated, yet refused anything but persisting in disbelief. As Allah Almighty said: "And the sorcerers were cast down prostrate. They said, 'We believe in the Lord of Aaron and Moses.' He said, 'Do you believe in him before I give you permission? Indeed, he is your chief who taught you magic. I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of palm trees, and you will surely know which of us is more severe in punishment and more lasting.' They said, 'We will never prefer you over what has come to us of clear proofs, and over He who created us. So decree whatever you are to decree. You only decree for this worldly life. Indeed, we have believed in our Lord that He may forgive us our sins and that magic to which you compelled us. And Allah is better and more lasting. Indeed, whoever comes to his Lord as a criminal, then for him is Hell; he will neither die therein nor live. But whoever comes to Him as a believer having done righteous deeds, for them are the highest degrees—Gardens of Eden, beneath which rivers flow, abiding eternally therein. And that is the reward of one who purifies himself.'" Saʿīd b. Jubayr, ʿIkrimah, al-Qāsim b. Abī Bazzah, al-Awzāʿī, and others said: When the sorcerers prostrated, they saw their dwellings and palaces in Paradise being prepared and adorned for their arrival. For this reason they paid no heed to Pharaoh's intimidation, threats, and warnings. That is because when Pharaoh saw that these sorcerers had submitted and publicly proclaimed the mention of Moses and Aaron among the people in this beautiful manner, that frightened him, and he saw a matter that dazzled him and blinded his insight and sight. He had cunning, scheming, deception, and a persuasive craft in blocking the path of Allah. So he said, addressing the sorcerers in the presence of the people: "Do you believe in him before I give you permission?"—that is, 'Why did you not consult me about this terrible deed you committed in the presence of my subjects?' Then he threatened and warned, flashed lightning and thundered, lied and went far astray, saying: "Indeed, he is your chief who taught you magic." And in another verse he said: "Indeed, this is a plot you have plotted in the city to drive out its people. But you will soon know" [7:123]. This he said was slander of which every rational individual knows the disbelief, lying, and delirium it contains. Indeed, such a thing would not even deceive children, for all people, from his own state and others, know that Moses had never been seen by them on any single day of time. How then could he be their chief who taught them magic? Moreover, he had not gathered them nor had any knowledge of their gathering, until Pharaoh himself summoned them and collected them from every deep road and distant valley, and from the cities of Egypt and the outlying regions, and from the towns and rural areas. The point is that Pharaoh lied and fabricated, and disbelieved with the utmost disbelief in his saying: "Indeed, he is your chief who taught you magic," and he uttered a slander known to all men. Indeed, all men know his saying: "Indeed, this is a plot you have plotted in the city to drive out its people. But you will soon know," and his saying: "I will surely cut off your hands and feet on opposite sides," meaning he would cut off the right hand and the left foot, or the reverse, "and I will surely crucify you all," meaning he would make them an example and a punishment, so that no one among his subjects or people of his religion would follow them. For this reason he said: "and I will surely crucify you on the trunks of palm trees," that is, upon the trunks of palm trees, because they are higher and more visible. "And you will surely know which of us is more severe in punishment and more lasting," meaning in this world. They said: "We will never prefer you over what has come to us of clear proofs," meaning, 'We will never obey you and abandon what has settled in our hearts of clear proofs and decisive evidences.' "And [over] He who created us"—it is said to be connected [by conjunction]; and it is said to be an oath. "So decree whatever you are to decree," meaning, 'Do whatever you are able.' "You only decree for this worldly life," meaning, 'Your judgment over us is only in this worldly life. When we depart from it to the Hereafter, we will come under the judgment of the One to whom we have submitted and whose messengers we have followed.' "Indeed, we have believed in our Lord that He may forgive us our sins and that magic to which you compelled us. And Allah is better and more lasting" [20:73], meaning, 'His reward is better than what you promised us of nearness and encouragement, and more lasting,' meaning, 'and more enduring than this perishable abode.' In another verse: "They said, 'No harm. Indeed, to our Lord we will return. Indeed, we hope that our Lord will forgive us our sins because we were the first of the believers'" [26:50-51], meaning, 'the sins and forbidden things we committed, because we were the first of the believers,' meaning, 'from among the Copts, in Moses and Aaron, peace be upon them.' They also said to him: "And you do not resent us except that we believed in the signs of our Lord when they came to us" [7:126], meaning, 'We have no fault in your view except our belief in what our messenger brought us, and our following the signs of our Lord when they came to us. Our Lord, pour upon us patience,' meaning, 'Make us steadfast in what we have been tested with of the punishment of this obstinate tyrant, the severe sovereign—rather, the rebellious devil—and cause us to die as Muslims.' They also said, admonishing him and warning him of the might of his great Lord: "Indeed, whoever comes to his Lord as a criminal, then for him is Hell; he will neither die therein nor live," saying to him: 'Beware lest you be among them,' yet he was among them. "But whoever comes to Him as a believer having done righteous deeds, for them are the highest degrees," that is, the elevated stations, "Gardens of Eden, beneath which rivers flow, abiding eternally therein. And that is the reward of one who purifies himself," so strive to be among them. But between him and that stood the decrees that cannot be overcome or resisted, and the judgment of the Most High, the Almighty, that Pharaoh, may Allah curse him, was among the people of Hellfire, to directly taste the painful chastisement, with scalding water poured from above his head, and it will be said to him, by way of rebuke and reproach, while he is the ugly, reviled, blameworthy, base one: "Taste! Indeed, you are the mighty, the noble!" [44:49]. The apparent meaning of these contexts is that Pharaoh, may Allah curse him, crucified them and tortured them, ؓ. ʿAbd Allāh b. ʿAbbās and ʿUbayd b. ʿUmayr said: They were sorcerers at the beginning of the day, and by its end they were righteous martyrs. This is supported by their saying: "Our Lord, pour upon us patience and cause us to die as Muslims."

220. Tarikh (al-Tabari) 207No grade recorded

     وَلَمَّا وَقَعَ مَا وَقَعَ مِنَ الْأَمْرِ الْعَظِيمِ، وَهُوَ الْغَلَبُ الَّذِي غُلِبَهُ فِرْعَوْنُ وَقَوْمُهُ مِنَ الْقِبْطِ فِي ذَلِكَ الْمَوْقِفِ الْهَائِلِ، وَأَسْلَمَ السَّحَرَةُ، الَّذِينَ اسْتَنْصَرُوا رَبَّهُمْ لَمْ يَزِدْهُمْ ذَلِكَ إِلَّا كُفْرًا وَعِنَادًا وَبُعْدًا عَنِ الْحَقِّ فأخبر تَعَالَى عَنِ الْمَلَأِ مِنْ قَوْمِ فِرْعَوْنَ، وَهُمُ الْأُمَرَاءُ وَالْكُبَرَاءُ، أَنَّهُمْ حَرَّضُوا مِلَكَهُمْ فِرْعَوْنَ عَلَى أَذِيَّةِ نَبِيِّ اللَّهِ مُوسَى  ، عَلَيْهِ السَّلَامُ، وَمُقَابَلَتِهِ - بَدَلَ التَّصْدِيقِ بِمَا جَاءَ بِهِ - بِالْكُفْرِ وَالرَّدِّ وَالْأَذَى، فَقَالُوا أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ يَعْنُونَ، قَبَّحَهُمُ اللَّهُ، أَنَّ دَعْوَتَهُ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالنَّهْيَ عَنْ عِبَادَةِ مَا سِوَاهُ فَسَادٌ بِالنِّسْبَةِ إِلَى اعْتِقَادِ الْقِبْطِ، لَعَنَهُمُ اللَّهُ. وَقَرَأَ بَعْضُهُمْ: " وَيَذَرَكَ وَإِلَاهَتَكَ " أَيْ ; وَعِبَادَتَكَ. وَيَحْتَمِلُ شَيْئَيْنِ ; أَحَدُهُمَا وَيَذْرُ دِينَكَ. وَتُقَوِّيهِ الْقِرَاءَةُ الْأُخْرَى. الثَّانِي، وَيَذَرُ أَنْ يَعْبُدَكَ، فَإِنَّهُ كَانَ يَزْعُمُ أَنَّهُ إِلَهٌ، لَعَنَهُ اللَّهُ قَالَ سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ أَيْ ; لِئَلَّا تَكْثُرَ مُقَاتِلَتُهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ أَيْ ; غَالِبُونَ قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ أَيْ ; إِذَا هَمُّوا هُمْ بِأَذِيَّتِكُمْ وَالْفَتْكِ بِكُمْ فَاسْتَعِينُوا أَنْتُمْ بِرَبِّكُمْ، وَاصْبِرُوا عَلَى بَلِيَّتِكُمْ، إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ أَيْ ; فَكُونُوا أَنْتُمْ مِنَ الْمُتَّقِينَ ; لِتَكُونَ لَكُمُ الْعَاقِبَةُ، كَمَا قَالَ تَعَالَى فِي الْآيَةِ الْأُخْرَى: وَقَالَ مُوسَى يَا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ [ يُونُسَ: 84 - 86 ]. وَقَوْلُهُمْ: أُوذِينَا مِنْ قَبْلِ أَنْ تَأْتِيَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا أَيْ ; قَدْ كَانَتِ الْأَبْنَاءُ تُقْتَلُ قَبْلَ مَجِيئِكَ، وَبَعْدَ مَجِيئِكَ إِلَيْنَا قَالَ عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ وَقَالَ اللَّهُ تَعَالَى فِي سُورَةِ " حم الْمُؤْمِنِ ": وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ إِلَى فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ [ غَافِرٍ: 23، 24 ]. وَكَانَ فِرْعَوْنُ الْمَلِكَ، وَهَامَانُ الْوَزِيرَ، وَكَانَ قَارُونُ إِسْرَائِيلِيًّا مِنْ قَوْمِ مُوسَى، إِلَّا أَنَّهُ كَانَ عَلَى دِينِ فِرْعَوْنَ وَمَلَئِهِ، وَكَانَ ذَا مَالٍ جَزِيلٍ جِدًّا،. فَلَمَّا جَاءَهُمْ بِالْحَقِّ مِنْ عِنْدِنَا قَالُوا اقْتُلُوا أَبْنَاءَ الَّذِينَ آمَنُوا مَعَهُ وَاسْتَحْيُوا نِسَاءَهُمْ وَمَا كَيْدُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ [ غَافِرٍ: 25 ]. وَهَذَا الْقَتْلُ لِلْغِلْمَانِ، مِنْ بَعْدِ بَعْثَةِ مُوسَى، إِنَّمَا كَانَ عَلَى وَجْهِ الْإِهَانَةِ وَالْإِذْلَالِ، وَالتَّقْلِيلِ لِمَلَأِ بَنِي إِسْرَائِيلَ   ; لِئَلَّا تَكُونَ لَهُمْ شَوْكَةٌ يَمْتَنِعُونَ بِهَا أَوْ يَصُولُونَ عَلَى الْقِبْطِ بِسَبَبِهَا، وَكَانَتِ الْقِبْطُ مِنْهُمْ يَحْذَرُونَ، فَلَمْ يَنْفَعْهُمْ ذَلِكَ ; وَلَمْ يَرُدَّ عَنْهُمْ قَدَرَ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ. فَيَكُونُ. وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَى وَلْيَدْعُ رَبَّهُ إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ [ غَافِرٍ: 26 ]. وَلِهَذَا يَقُولُ النَّاسُ عَلَى سَبِيلِ التَّهَكُّمِ: صَارَ فِرْعَوْنُ مُذَكِّرًا. وَهَذَا مِنْهُ، فَإِنَّ فِرْعَوْنَ فِي زَعْمِهِ يَخَافُ عَلَى النَّاسِ أَنْ يُضِلَّهُمْ مُوسَى، عَلَيْهِ السَّلَامُ. وَقَالَ مُوسَى إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ [ غَافِرٍ: 27 ]. أَيْ ; عُذْتُ بِاللَّهِ، وَلَجَأْتُ إِلَيْهِ وَاسْتَجَرْتُ بِجَنَابِهِ مِنْ أَنْ يَسْطُوَ فِرْعَوْنُ أَوْ غَيْرُهُ عَلَيَّ بِسُوءٍ. وَقَوْلُهُ: مِنْ كُلِّ مُتَكَبِّرٍ أَيْ ; جَبَّارٍ عَنِيدٍ، لَا يَرْعَوِي وَلَا يَنْتَهِي، وَلَا يَخَافُ عَذَابَ اللَّهِ وَعِقَابَهُ ; لِأَنَّهُ لَا يَعْتَقِدُ مَعَادًا وَلَا جَزَاءً، وَلِهَذَا قَالَ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ.

     ✧ And when there occurred what occurred of the great matter, namely the defeat with which Pharaoh and his people, the Copts, were defeated in that awesome situation, and the magicians submitted, they sought help from their Lord, but that only increased them in disbelief, obstinacy, and distance from the truth. So Allah, exalted be He, informed about the chiefs of Pharaoh's people, namely the commanders and the notables, that they incited their king Pharaoh to harm the Prophet of Allah, Moses ﷺ, and to meet him—instead of confirming what he brought—with disbelief, rejection, and harm. They said: “Will you leave Moses and his people to cause corruption in the land, and forsake you and your gods?” They meant, may Allah disfigure them, that his call to the worship of Allah alone with no partner, and the prohibition of worshipping anything besides Him, was corruption relative to the belief of the Copts, may Allah curse them. Some recited: “and forsake you and your worship,” meaning and your worship. This is susceptible of two things: one is, and he will forsake your religion; and the other reading strengthens this. The second is, and he will forsake that you be worshipped; for he used to claim that he was a god, may Allah curse him. He said: “We shall slay their sons and spare their women,” meaning, so that their fighting men may not become numerous; “and indeed we are above them, subjugators,” meaning, prevailers. Moses said to his people: “Seek help from Allah and be patient; indeed the earth belongs to Allah. He causes whom He wills of His servants to inherit it, and the outcome is for the pious.” That is, when they intend to harm you and destroy you, then you seek help from your Lord, and be patient in your affliction. Indeed the earth belongs to Allah; He causes whom He wills of His servants to inherit it, and the outcome is for the pious. That is, be among the pious, so that the outcome may be yours, as Allah, exalted be He, said in the other verse: “And Moses said: O my people, if you have believed in Allah, then put your trust in Him, if you are Muslims.” And they said: “Upon Allah we have relied. Our Lord, make us not a trial for the wrongdoing people. And save us by Your mercy from the disbelieving people.” [Yunus: 84–86]. And their saying: “We were harmed before you came to us and after you came to us,” meaning, sons were being slain before your coming, and after your coming to us. He said: “Perhaps your Lord will destroy your enemy and make you successors in the land, so that He may observe how you act.” And Allah, exalted be He, said in Surah Ḥā Mīm al-Muʾmin: “And indeed We sent Moses with Our signs and a clear authority to Pharaoh, Haman, and Qarun, but they said: a lying magician.” [Ghafir: 23–24]. Pharaoh was the king, Haman the minister, and Qarun was an Israelite from the people of Moses, except that he was upon the religion of Pharaoh and his chiefs, and he had very great wealth. And when he brought them the truth from Us, they said: “Slay the sons of those who have believed with him and spare their women.” But the plot of the disbelievers is naught but astray. [Ghafir: 25]. This slaying of the boys, after the sending of Moses, was only in the way of humiliation, degradation, and diminishing the assembly of the Children of Israel, so that they would not have a force with which they could defend themselves or prevail over the Copts because of it. The Copts were wary of them, but that did not avail them, nor did it repel from them the decree of the One who says to a thing, “Be,” and it is. And Pharaoh said: “Leave me to slay Moses, and let him call upon his Lord. Indeed I fear that he will change your religion or that he will cause corruption to appear in the land.” [Ghafir: 26]. For this reason people say in mockery: Pharaoh has become a warner. And this is from him, for Pharaoh in his claim fears that Moses ﷺ might lead the people astray. And Moses said: “Indeed I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.” [Ghafir: 27]. That is, I have sought refuge in Allah, and I have resorted to Him, and I have sought protection by His side from Pharaoh or anyone else attacking me with evil. And his saying, “from every arrogant one,” means, an obstinate tyrant who does not desist or refrain, and does not fear Allah's punishment and requital, because he does not believe in a return or recompense. For this reason he said: “from every arrogant one who does not believe in the Day of Reckoning.”

221. Tarikh (al-Tabari) 208No grade recorded

     مُؤْمِنِ آلِ فِرْعَوْنَ  هَذَا الرَّجُلُ هُوَ ابْنُ عَمِّ فِرْعَوْنَ، وَكَانَ يَكْتُمُ إِيمَانَهُ مِنْ قَوْمِهِ، خَوْفًا مِنْهُمْ عَلَى نَفْسِهِ. وَزَعَمَ بَعْضُ النَّاسِ أَنَّهُ كَانَ إِسْرَائِيلِيًّا، وَهُوَ بَعِيدٌ وَمُخَالِفٌ لِسِيَاقِ الْكَلَامِ لَفْظًا وَمَعْنًى. وَاللَّهُ أَعْلَمُ. قَالَ ابْنُ جُرَيْجٍ: قَالَ ابْنُ عَبَّاسٍ: لَمْ يُؤْمِنْ مِنَ الْقِبْطِ بِمُوسَى إِلَّا هَذَا، وَالَّذِي جَاءَ مِنْ أَقْصَى الْمَدِينَةِ، وَامْرَأَةِ فِرْعَوْنَ. رَوَاهُ ابْنُ أَبِي حَاتِمٍ. قَالَ الدَّارَقُطْنِيُّ: لَا يُعْرَفُ مَنِ اسْمُهُ شَمْعَانُ - بِالشِّينِ الْمُعْجَمَةِ - إِلَّا مُؤْمِنُ آلِ فِرْعَوْنَ. حَكَاهُ السُّهَيْلِيُّ. وَفِي " تَارِيخِ الطَّبَرَانِيِّ " أَنَّ اسْمَهُ: جَبْرٌ. فَاللَّهُ أَعْلَمُ. وقيل خِرْبِيلُ مُؤْمِنُ آلِ فِرْعَوْنَ هُوَ النَّجَّارُ الَّذِي صَنَعَ التَّابُوتَ الَّذِي جُعِلَ فِيهِ مُوسَى وَأُلْقِيَ فِي النِّيلِ، فَلَمَّا رَأَى غَلَبَةَ مُوسَى السَّحَرَةَ أَظْهَرَ إِيمَانَهُ، وَقِيلَ: أَظْهَرَ إِيمَانَهُ قَبْلُ فَقُتِلَ وَصُلِبَ مَعَ السَّحَرَةِ، وَكَانَ لَهُ امْرَأَةٌ مُؤْمِنَةٌ تَكْتُمُ إِيمَانَهَا أَيْضًا، وَكَانَتْ مَاشِطَةَ ابْنَةِ فِرْعَوْنَ  وَالْمَقْصُودُ أَنَّ هَذَا الرَّجُلَ كَانَ يَكْتُمُ إِيمَانَهُ، فَلَمَّا هَمَّ فِرْعَوْنُ، لَعَنَهُ اللَّهُ، بِقَتْلِ مُوسَى، عَلَيْهِ السَّلَامُ، وَعَزَمَ عَلَى ذَلِكَ وَشَاوَرَ مَلَأَهُ فِيهِ، خَافَ هَذَا الْمُؤْمِنُ عَلَى مُوسَى، فَتَلَطَّفَ فِي رَدِّ فِرْعَوْنَ بِكَلَامٍ جَمَعَ فِيهِ التَّرْغِيبَ وَالتَّرْهِيبَ، فَقَالَ كَلِمَةَ الْحَقِّ عَلَى وَجْهِ الْمَشُورَةِ وَالرَّأْيِ. وَقَدْ ثَبَتَ فِي الْحَدِيثِ عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: أَفْضَلُ الْجِهَادِ  كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِرٍ وَهَذَا مِنْ أَعْلَى مَرَاتِبِ هَذَا الْمَقَامِ، فَإِنَّ فِرْعَوْنَ لَا يَكُونُ أَشَدُّ جَوْرًا مِنْهُ، وَهَذَا الْكَلَامُ لَا أَعْدَلَ مِنْهُ; لِأَنَّ فِيهِ عِصْمَةَ دَمِ نَبِيٍّ. وَيُحْتَمَلُ أَنَّهُ أَشَارَ لَهُمْ بِإِظْهَارِ إِيمَانِهِ، وَصَرَّحَ لَهُمْ بِمَا كَانَ يَكْتُمُهُ. وَالْأَوَّلُ أَظْهَرُ. وَاللَّهُ أَعْلَمُ. قَالَ: أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ أَيْ; مِنْ أَجْلِ أَنَّهُ قَالَ: رَبِّيَ اللَّهُ. فَمِثْلُ هَذَا لَا يُقَابَلُ بِمِثْلِ هَذَا، بَلْ بِالْإِكْرَامِ وَالِاحْتِرَامِ وَالْمُوَادَعَةِ وَتَرَكِ الِانْتِقَامِ، يَعْنِي: لِأَنَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ أَيْ; بِالْخَوَارِقِ الَّتِي دَلَّتْ عَلَى صَدْقِهِ فِيمَا جَاءَ بِهِ عَمَّنْ أَرْسَلَهُ فَهَذَا إِنْ وَادَعْتُمُوهُ كُنْتُمْ فِي سَلَامَةٍ; لِأَنَّهُ وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَلَا يَضُرُّكُمْ ذَلِكَ وَإِنْ يَكُ صَادِقًا وَقَدْ تَعَرَّضْتُمْ لَهُ يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ أَيْ; وَأَنْتُمْ تُشْفِقُونَ أَنْ يَنَالَكُمْ أَيْسَرُ جَزَاءٍ مِمَّا يَتَوَعَّدُكُمْ بِهِ، فَكَيْفَ بِكُمْ إِنَّ حَلَّ جَمِيعُهُ عَلَيْكُمْ؟ وَهَذَا الْكَلَامُ فِي هَذَا الْمَقَامِ مِنْ أَعْلَى مَقَامَاتِ التَّلَطُّفِ وَالِاحْتِرَازِ  وَالْعَقْلِ التَّامِّ. وَقَوْلُهُ: يَاقَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ يُحَذِّرُهُمْ أَنَّ يَسْلُبُوا هَذَا الْمُلْكَ الْعَزِيزَ، فَإِنَّهُ مَا تَعَرَّضَتِ الدُّوَلُ لِلدِّينِ إِلَّا سُلِبُوا مُلْكَهُمْ وَذَلُّوا بَعْدَ عِزِّهِمْ، وَكَذَا وَقْعَ لِآلِ فِرْعَوْنَ; مَا زَالُوا فِي شَكٍّ وَرَيْبٍ، وَمُخَالَفَةٍ وَمُعَانَدَةٍ لِمَا جَاءَهُمْ مُوسَى بِهِ، حَتَّى أَخْرَجَهُمُ اللَّهُ مِمَّا كَانُوا فِيهِ مِنَ الْمُلْكِ وَالْأَمْلَاكِ وَالدُّورِ وَالْقُصُورِ، وَالنِّعْمَةِ وَالْحُبُورِ، ثُمَّ حُوِّلُوا إِلَى الْبَحْرِ مُهَانِينَ، وَنُقِلَتْ أَرْوَاحُهُمْ بَعْدَ الْعُلُوِّ وَالرِّفْعَةِ إِلَى أَسْفَلِ السَّافِلِينَ. وَلِهَذَا قَالَ هَذَا الرَّجُلُ الْمُؤْمِنُ الصَّادِقُ، الْبَارُّ الرَّاشِدُ، التَّابِعُ لِلْحَقِّ النَّاصِحُ لِقَوْمِهِ، الْكَامِلُ الْعَقْلِ: يَاقَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ أَيْ; عَالِينَ عَلَى النَّاسِ حَاكِمِينَ عَلَيْهِمْ، فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَاءَنَا أَيْ; لَوْ كُنْتُمْ أَضْعَافَ مَا أَنْتُمْ فِيهِ مِنَ الْعَدَدِ وَالْعُدَّةِ وَالْقُوَّةِ وَالشِّدَّةِ لَمَا نَفَعَنَا ذَلِكَ وَلَا رَدَّ عَنَّا بَأْسَ مَالِكِ الْمَمَالِكِ. من مواعظ مؤمن آل فرعون لقومه ثم واصل مَوْعِظَتِهِ وَاحْتِجَاجِهِ، قَالَ اللَّهُ تَعَالَى: وَقَالَ الَّذِي آمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَى إِلَّا مِثْلَهَا وَمَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ [ غَافِرٍ: 38 - 40 ]. يَدْعُوهُمْ، ؓ، إِلَى طَرِيقِ الرَّشَادِ وَالْحَقِّ، وَهِيَ مُتَابَعَةُ نَبِيِّ اللَّهِ مُوسَى، وَتَصْدِيقُهُ فِيمَا جَاءَ بِهِ مِنْ رَبِّهِ، ثُمَّ زَهَّدَهُمْ فِي الدُّنْيَا الدَّنِيَّةِ الْفَانِيَةِ الْمُنْقَضِيَةِ لَا مَحَالَةَ، وَرَغَّبَهُمْ فِي طَلَبِ الثَّوَابِ عِنْدَ اللَّهِ، الَّذِي لَا يُضَيِّعُ عَمَلَ عَامِلٍ لَدَيْهِ، الْقَدِيرِ الَّذِي مَلَكُوتُ كُلِّ شَيْءٍ بِيَدَيْهِ، الَّذِي يُعْطِي عَلَى الْقَلِيلِ كَثِيرًا، وَمِنْ عَدْلِهِ لَا يُجَازَى عَلَى السَّيِّئَةِ إِلَّا مِثْلَهَا. وَأَخْبَرَهُمْ أَنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ، الَّتِي مِنْ وَافَاهَا مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ، فَلَهُمُ الْجَنَّاتُ الْعَالِيَاتُ، وَالْغُرَفُ الْآمِنَاتُ، وَالْخَيْرَاتُ الْكَثِيرَةِ الْفَائِقَاتُ، وَالْأَرْزَاقُ الدَّائِمَةُ الَّتِي لَا تَبِيدُ، وَالْخَيْرُ الَّذِي كُلُّ مَا لَهُمْ مِنْهُ فِي مَزِيدٍ. ثُمَّ شَرَعَ فِي إِبْطَالِ مَا هُمْ عَلَيْهِ، وَتَخْوِيفِهِمْ مِمَّا يَصِيرُونَ إِلَيْهِ فَقَالَ: وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِي إِلَى النَّارِ تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ لَا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ [ غَافِرٍ: 41 - 46 ]. كَانَ يَدْعُوهُمْ إِلَى عِبَادَةِ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ. فَيَكُونُ، وَهُمْ يَدْعُونَهُ إِلَى عِبَادَةِ فِرْعَوْنَ الْجَاهِلِ الضَّالِّ الْمَلْعُونِ، وَلِهَذَا قَالَ لَهُمْ عَلَى سَبِيلِ الْإِنْكَارِ: وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِي إِلَى النَّارِ تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ، ثُمَّ بَيَّنَ لَهُمْ بُطْلَانَ مَا هُمْ عَلَيْهِ مِنْ عِبَادَةِ مَا سِوَى اللَّهِ مِنَ الْأَنْدَادِ وَالْأَوْثَانِ، وَأَنَّهَا لَا تَمْلِكُ مِنْ نَفْعٍ وَلَا إِضْرَارٍ. فَقَالَ: لَا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ أَيْ; لَا تَمْلِكُ تَصَرُّفًا وَلَا حُكْمًا فِي هَذِهِ الدَّارِ، فَكَيْفَ تَمْلِكُهُ يَوْمَ الْقَرَارِ؟ وَأَمَّا اللَّهُ عَزَّ وَجَلَّ فَإِنَّهُ الْخَالِقُ الرَّازِقُ لِلْأَبْرَارِ وَالْفُجَّارِ، وَهُوَ الَّذِي أَحْيَا الْعِبَادَ وَيُمِيتُهُمْ وَيَبْعَثُهُمْ، فَيُدْخِلُ طَائِعَهُمُ الْجَنَّةَ وَعَاصِيَهُمُ النَّارَ. ثُمَّ تَوَعَّدَهُمْ إِنْ هُمُ اسْتَمَرُّوا عَلَى الْعِنَادِ بِقَوْلِهِ: فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ قَالَ اللَّهُ تَعَالَى: فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا أَيْ; بِإِنْكَارِهِ سَلِمَ مِمَّا أَصَابَهُمْ مِنَ الْعُقُوبَةِ عَلَى كُفْرِهِمْ بِاللَّهِ، وَمَكْرِهِمْ فِي صَدِّهِمْ عَنْ سَبِيلِ اللَّهِ مِمَّا أَظْهَرُوا لِلْعَامَّةِ مِنَ الْخَيَالَاتِ وَالْمُحَالَاتِ الَّتِي لَبَّسُوا بِهَا عَلَى عَوَامِّهِمْ وَطَغَامِهِمْ; وَلِهَذَا قَالَ: وَحَاقَ أَيْ; أَحَاطَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا أَيْ; تُعْرَضُ أَرْوَاحُهُمْ فِي بَرْزَخِهِمْ صَبَاحًا وَمَسَاءً عَلَى النَّارِ، وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ. وقَالَ فِرْعَوْنُ فِي جَوَابِ هَذَا كُلِّهِ: مَا أُرِيكُمْ إِلَّا مَا أَرَى أَيْ; مَا أَقُولُ لَكُمْ إِلَّا مَا عِنْدِي وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ وَكَذَبَ فِي كُلٍّ مِنْ هَذَيْنِ الْقَوْلَيْنِ، وَهَاتَيْنِ الْمُقَدِّمَتَيْنِ، فَإِنَّهُ قَدْ كَانَ يَتَحَقَّقُ وَيَعْلَمُ فِي بَاطِنِهِ وَفِي نَفْسِهِ أَنَّ هَذَا الَّذِي جَاءَ بِهِ مُوسَى حَقٌّ مِنْ عِنْدِ اللَّهِ لَا مَحَالَةَ، وَإِنَّمَا كَانَ يُظْهِرُ خِلَافَهُ بَغْيًا وَعُدْوَانًا، وَعُتُوًّا وَكُفْرَانًا. قَالَ اللَّهُ تَعَالَى إِخْبَارًا عَنْ مُوسَى: قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَافِرْعَوْنُ مَثْبُورًا [ الْإِسْرَاءِ: 102 ]. وَقَالَ تَعَالَى: فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَذَا سِحْرٌ مُبِينٌ وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ [ النَّمْلِ: 13، 14 ]. وَأَمَّا قَوْلُهُ: وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ. فَقَدْ كَذَبَ أَيْضًا، فَإِنَّهُ لَمْ يَكُنْ عَلَى رَشَادٍ مِنَ الْأَمْرِ، بَلْ كَانَ عَلَى سَفَهٍ وَضَلَالٍ، وَخَبَالٍ، وَكَانَ أَوَّلًا مِمَّنْ يَعْبُدُ الْأَصْنَامَ وَالْأَمْثَالَ، ثُمَّ دَعَا قَوْمَهُ الْجَهَلَةَ الضُّلَّالَ إِلَى أَنِ اتَّبَعُوهُ وَطَاوَعُوهُ، وَصَدَّقُوهُ فِيمَا زَعَمَ مِنَ الْكُفْرِ الْمُحَالِ فِي دَعْوَاهُ أَنَّهُ رَبٌّ، تَعَالَى اللَّهُ ذُو الْجَلَالِ وَالْإِكْرَامِ.

     ✧ The believer of the family of Pharaoh: This man was the cousin of Pharaoh, and he used to conceal his faith from his people, fearing them for his own life. Some people have claimed that he was an Israelite, but that is far-fetched and contradicts the flow of the discourse, both in wording and meaning. And Allah knows best. Ibn Jurayj said: Ibn ʿAbbās said: None of the Copts believed in Moses except this man, and the one who came from the farthest end of the city, and the wife of Pharaoh. Ibn Abī Ḥātim narrated it. Al-Dāraquṭnī said: No one whose name is Shamʿān—with the dotted shīn—is known except the believer of the family of Pharaoh. Al-Suhaylī related it. And in the “History of al-Ṭabarānī” his name is said to be Jabr. And Allah knows best. It was said: Khirbīl, the believer of the family of Pharaoh, was the carpenter who made the ark in which Moses was placed and cast into the Nile. When he saw Moses’ victory over the sorcerers, he made his faith manifest. It was also said: He made his faith manifest before that, so he was killed and crucified along with the sorcerers. He had a believing wife who also concealed her faith, and she was the hairdresser of Pharaoh’s daughter. The point is that this man used to conceal his faith. When Pharaoh—may Allah curse him—resolved to kill Moses ﷺ and was determined to do so and consulted his council about it, this believer feared for Moses, so he subtly sought to dissuade Pharaoh with words that combined encouragement and warning. He spoke the word of truth in the form of counsel and opinion. It is established in a ḥadīth from the Messenger of Allah ﷺ that he said: “The best jihād is a just word before a tyrannical ruler.” This is among the highest levels of that station, for there is no tyrant more oppressive than Pharaoh, and no speech more just than this, because it contains the protection of a prophet’s blood. It is possible that he hinted to them by making his faith manifest and openly declaring what he had been concealing. The former view is more apparent, and Allah knows best. He said: “Would you kill a man because he says, ‘My Lord is Allah’?”—meaning: because he said, “My Lord is Allah.” Such a thing should not be met with its like; rather, it should be met with honor, respect, peaceful relations, and restraint from vengeance. He means: for he has come to you with clear proofs from your Lord—that is, with the miracles that indicate his truthfulness in what he brought from the One who sent him. If you make peace with him, you will be safe, for if he is a liar, his lie is upon him and will not harm you, but if he is truthful and you oppose him, some of what he promises you may strike you—that is, you fear that the least punishment of what he threatens you with may reach you, so how will it be for you if all of it descends upon you? This speech in this situation is among the highest stations of subtlety, caution, and complete intellect. His saying: “O my people, yours is the dominion today, prevailing in the land” warns them lest they be stripped of this mighty dominion. For no state has ever challenged religion except that its dominion was taken away and it was humbled after its might. And so it happened to the family of Pharaoh; they remained in doubt and uncertainty, opposition and stubbornness toward what Moses brought them, until Allah expelled them from the dominion, possessions, houses, and palaces, and the blessings and delights they had enjoyed. Then they were driven to the sea in disgrace, and their souls were transferred, after loftiness and elevation, to the lowest of the low. For this reason, this believing man—truthful, righteous, rightly guided, follower of the truth, sincere adviser to his people, of complete intellect—said: “O my people, yours is the dominion today, prevailing in the land”—that is, elevated over the people, ruling them. “So who will help us against the might of Allah if it comes upon us?”—that is, if you were many times more than you are in number, equipment, strength, and power, that would not avail us or repel from us the might of the Owner of all kingdoms. From the admonitions of the believer of the family of Pharaoh to his people, he then continued his admonition and argument. Allah Almighty said: “And the one who believed said: O my people, follow me; I will guide you to the path of right conduct. O my people, this worldly life is only enjoyment, and indeed the Hereafter is the abode of permanence. Whoever does an evil deed will not be recompensed except with its like, but whoever does righteousness, whether male or female, and is a believer—those will enter Paradise, where they will be provided for without account” [Ghāfir: 38–40]. He calls them, ؓ, to the path of right conduct and truth, which is following the Prophet of Allah, Moses, and believing him in what he brought from his Lord. Then he made them abstain from this lowly, fleeting, inevitably ending worldly life and encouraged them to seek reward from Allah, who does not waste the deed of any worker, the All-Powerful, whose hand holds the dominion of all things, who gives much for little. And of His justice, He does not recompense an evil deed except with its like. He informed them that the Hereafter is the abode of permanence; whoever comes to it as a believer who has done righteous deeds will have lofty gardens, secure chambers, abundant surpassing good things, and enduring provision that never ceases, and good that increases for them always. Then he began to invalidate what they were upon and to frighten them of what they would come to, saying: “And O my people, why do I call you to salvation while you call me to the Fire? You call me to disbelieve in Allah and to associate with Him that of which I have no knowledge, while I call you to the Almighty, the Forgiving. No doubt that what you call me to has no claim in this world or the Hereafter, and indeed our return is to Allah, and indeed the transgressors are the companions of the Fire. You will remember what I say to you, and I entrust my affair to Allah. Indeed, Allah is seeing of His servants.” So Allah protected him from the evils of what they plotted, and the family of Pharaoh was surrounded by the worst punishment—the Fire, to which they are exposed morning and evening. And on the Day the Hour is established, it will be said: “Admit the family of Pharaoh into the severest punishment” [Ghāfir: 41–46]. He used to call them to worship the Lord of the heavens and the earth, who says to a thing, “Be,” and it is, while they called him to worship Pharaoh—the ignorant, misguided, cursed one. For this reason he said to them by way of reproach: “And O my people, why do I call you to salvation while you call me to the Fire? You call me to disbelieve in Allah and to associate with Him that of which I have no knowledge, while I call you to the Almighty, the Forgiving.” Then he made clear to them the falsehood of what they were upon in worshiping other than Allah, such as rivals and idols, and that they possess neither harm nor benefit. He said: “No doubt that what you call me to has no claim in this world or the Hereafter, and indeed our return is to Allah, and indeed the transgressors are the companions of the Fire”—that is, they have no power of disposal or rule in this abode, so how will they possess it on the Day of settlement? As for Allah, Mighty and Majestic, He is the Creator, the Provider for the righteous and the wicked. He is the One who gives life to His servants, causes them to die, and will resurrect them, admitting the obedient among them to Paradise and the disobedient to the Fire. Then he threatened them if they persisted in stubbornness, saying: “You will remember what I say to you, and I entrust my affair to Allah. Indeed, Allah is seeing of His servants.” Allah Almighty said: “So Allah protected him from the evils of what they plotted”—that is, through his denial, he was safe from the punishment that befell them for their disbelief in Allah and their plotting to bar from the path of Allah, by the illusions and absurdities they displayed to the common people, with which they deceived their masses and riffraff. Therefore He said: “and the family of Pharaoh was surrounded”—that is, encompassed—“by the worst punishment—the Fire, to which they are exposed morning and evening”—that is, their souls in the barzakh are exposed to the Fire morning and evening—“and on the Day the Hour is established, it will be said: ‘Admit the family of Pharaoh into the severest punishment.’” Pharaoh said in response to all of this: “I only show you what I see”—that is, I only say to you what I have, and I only guide you to the path of right conduct. He lied in both of these statements and both of these premises, for he was certain and knew in his inner self that what Moses brought was truth from Allah without doubt, but he displayed its opposite out of envy, transgression, arrogance, and ingratitude. Allah Almighty said, narrating from Moses: “He said: You have certainly known that none sent down these except the Lord of the heavens and the earth as clear evidences. And indeed I think you, O Pharaoh, are destroyed” [al-Isrāʾ: 102]. And He, exalted, said: “When Our signs came to them as clear proofs, they said: This is obvious magic. And they rejected them, while their souls were certain of them, out of injustice and arrogance. So observe how was the end of the corrupters” [al-Naml: 13–14]. As for his saying: “And I only guide you to the path of right conduct,” he lied again, for he was not upon right conduct in his affair; rather, he was upon folly, misguidance, and corruption. He was first among those who worshiped idols and images, then he called his ignorant, misguided people to follow him, obey him, and believe him in his absurd claim of divinity—exalted is Allah, Possessor of majesty and honor.

222. Tarikh (al-Tabari) 209No grade recorded

     وَمِمَّنْ آمَنَ بموسى مَاشِطَةُ ابْنَةِ فِرْعَوْنَ فعَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أُسْرِيَ بِهِ مَرَّتْ بِهِ رَائِحَةٌ طَيِّبَةٌ، فَقَالَ: يَا جِبْرِيلُ، مَا هَذِهِ الرَّائِحَةُ؟ قَالَ: مَاشِطَةُ ابْنَةِ فَرْعَوْنَ،  كَانَتْ تُمَشِّطُهَا فَوَقَعَ الْمُشْطُ مِنْ يَدِهَا، فَقَالَتْ: بِسْمِ اللَّهِ، فَقَالَتْ بِنْتُ فِرْعَوْنَ: أَبِي؟ قَالَتْ: بَلْ رَبِّي وَرَبُّ أَبِيكِ، قَالَتْ: أُخْبِرُ بِذَلِكَ أَبِي، قَالَتْ: نَعَمْ، فَأَخْبَرَتْهُ فَدَعَا بِهَا، فَقَالَ: مَنْ رَبُّكِ؟ قَالَتْ: رَبِّي وَرَبُّكَ اللَّهُ الَّذِي فِي السَّمَاءِ، فَأَمَرَ فِرْعَوْنُ بِبَقَرَةٍ مِنْ نُحَاسٍ فَأُحْمَتْ وَدَعَا بِهَا وَبِوَلَدِهَا، فَقَالَتْ: إِنَّ لِي إِلَيْكَ حَاجَةً، قَالَ: وَمَا هِيَ؟ قَالَتْ: تَجْمَعُ بِعِظَامِي وَعِظَامِ وَلَدِي فَتَدُقُّهَا جَمِيعًا، قَالَ: ذَلِكَ لَكِ عَلَيْنَا مِنَ الْحَقِّ، قَالَ: فَأَلْقَى وَلَدَهَا وَاحِدًا وَاحِدًا حَتَّى إِذَا كَانَ آخِرُ وَلَدِهَا كَانَ صَبِيًّا مُرْضَعًا قَالَ: اصْبِرِي يَا أُمَّاهُ فَإِنَّكِ عَلَى الْحَقِّ،  قَالَ: ثُمَّ أُلْقِيَتْ مَعَ وَلَدِهَا. وَمِمَّنْ آمَنَتْ بِمُوسَى آسِيَةُ   قَالَ أَبُو هُرَيْرَةَ: ضَرَبَ فِرْعَوْنُ لِامْرَأَتِهِ أَوْتَارًا فِي يَدَيْهَا وَرِجْلَيْهَا، وَكَانُوا إِذَا تَفَرَّقُوا عَنْهَا أَظَلَّتْهَا الْمَلَائِكَةُ، فَقَالَتْ: رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ [66: 11] فَكَشَفَ اللَّهُ لَهَا عَنْ بَيْتِهَا فِي الْجَنَّةِ حَتَّى رَأَتْهُ قَبْلَ مَوْتِهَا. وعَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "أَفْضَلُ نِسَاءِ أَهْلِ الْجَنَّةِ:  خَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَفَاطِمَةُ بِنْتُ مُحَمَّدٍ، وَمَرْيَمُ بُنْتُ عِمْرَانَ، وَآسِيَةُ ابْنَةُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْنِ". وقيل كَانَتْ آسِيَةُ امْرَأَةُ فِرْعَوْنَ  مِنْ بَنِي إِسْرَائِيلَ، وَقِيلَ: كَانَتْ مِنْ غَيْرِهِمْ، وَكَانَتْ مُؤْمِنَةً تَكْتُمُ إِيمَانَهَا، فَلَمَّا قُتِلَتِ الْمَاشِطَةُ رَأَتْ آسِيَةُ الْمَلَائِكَةَ تَعْرُجُ بِرُوحِهَا، كَشَفَ اللَّهُ عَنْ بَصِيرَتِهَا، وَكَانَتْ تَنْظُرُ إِلَيْهَا وَهِيَ تُعَذَّبُ، فَلَمَّا رَأَتِ الْمَلَائِكَةَ قَوِيَ إِيمَانُهَا وَازْدَادَتْ يَقِينًا وَتَصْدِيقًا لِمُوسَى، فَبَيْنَمَا هِيَ كَذَلِكَ إِذْ دَخَلَ عَلَيْهَا فِرْعَوْنُ فَأَخْبَرَهَا خَبَرَ الْمَاشِطَةِ. قَالَتْ لَهُ آسِيَةُ: الْوَيْلُ لَكَ ! مَا أَجْرَأَكَ عَلَى اللَّهِ، فَقَالَ لَهَا: لَعَلَّكِ اعْتَرَاكِ الْجُنُونُ الَّذِي اعْتَرَى الْمَاشِطَةَ ؟ فَقَالَتْ: مَا بِي جُنُونٌ، وَلَكِنِّي آمَنْتُ بِاللَّهِ تَعَالَى رَبِّي وَرَبِّكِ وَرَبِّ الْعَالَمِينَ. فَدَعَا فِرْعَوْنُ أُمَّهَا، وَقَالَ لَهَا: إِنَّ ابْنَتَكِ قَدْ أَصَابَهَا مَا أَصَابَ الْمَاشِطَةَ فَأُقْسِمُ لَتَذُوقَنَّ الْمَوْتَ أَوْ لَتَكْفُرَنَّ بِإِلَهِ مُوسَى. فَخَلَتْ بِهَا أُمُّهَا، وَأَرَادَتْهَا عَلَى مُوَافَقَةِ فِرْعَوْنَ، فَأَبَتْ وَقَالَتْ: أَمَّا أَنْ أَكْفُرَ بِاللَّهِ فَلَا وَاللَّهِ ! فَأَمَرَ فِرْعَوْنُ حَتَّى مُدَّتْ بَيْنَ يَدَيْهِ أَرْبَعَةُ أَوْتَادٍ وَعُذِّبَتْ حَتَّى مَاتَتْ، فَلَمَّا عَايَنَتِ الْمَوْتَ قَالَتْ: رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ. فَكَشَفَ اللَّهُ عَنْ بَصِيرَتِهَا فَرَأَتِ الْمَلَائِكَةَ وَمَا أُعِدَّ لَهَا مِنَ الْكَرَامَةِ، فَضَحِكَتْ فَقَالَ فِرْعَوْنُ: انْظُرُوا إِلَى الْجُنُونِ الَّذِي بِهَا ! تَضْحَكُ وَهِيَ فِي الْعَذَابِ ! ثُمَّ مَاتَتْ.

     ✧ And among those who believed in Moses was the hairdresser of Pharaoh’s daughter. On the authority of Ibn ʿAbbās: When the Messenger of Allah ﷺ was taken on the Night Journey, a pleasant fragrance passed by him. He said: “O Jibrīl, what is this fragrance?” He said: “The hairdresser of Pharaoh’s daughter. She was combing her hair, and the comb fell from her hand. She said: ‘In the name of Allah.’ Pharaoh’s daughter said: ‘My father?’ She said: ‘Rather my Lord and the Lord of your father.’ She said: ‘Shall I inform my father of this?’ She said: ‘Yes.’ So she informed him, and he summoned her and said: ‘Who is your Lord?’ She said: ‘My Lord and your Lord is Allah, who is in heaven.’ So Pharaoh ordered a cow of brass to be heated, and he summoned her and her child. She said: ‘I have a need from you.’ He said: ‘What is it?’ She said: ‘Gather my bones and the bones of my child and crush them all together.’ He said: ‘That is a right you have over us.’ He said: Then he threw her children one by one, until when it came to the last of her children, who was a suckling infant, he said: ‘Be patient, O mother, for you are upon the truth.’ He said: Then she was thrown with her child. And among those who believed in Moses was Āsiyah. Abū Hurayrah said: Pharaoh stretched cords for his wife in her hands and her feet, and when they dispersed from her, the angels shaded her. She said: “My Lord, build for me a house with You in Paradise” [66:11]. So Allah unveiled for her her house in Paradise until she saw it before her death. And on the authority of ʿIkrimah, from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ said: “The best women of the people of Paradise are: Khadījah bt. Khuwaylid, Fāṭimah bt. Muḥammad, Maryam bt. ʿImrān, and Āsiyah bt. Muzāḥim, the wife of Pharaoh.” It was said that Āsiyah, the wife of Pharaoh, was from the Children of Israel, and it was said that she was from other than them. She was a believer who concealed her faith. When the hairdresser was killed, Āsiyah saw the angels ascending with her soul; Allah unveiled her sight, and she used to look at her while she was being tormented. When she saw the angels, her faith strengthened, and she increased in certainty and belief in Moses. While she was in that state, Pharaoh entered upon her and told her the news of the hairdresser. Āsiyah said to him: “Woe to you! How bold are you against Allah?” He said to her: “Perhaps the madness that seized the hairdresser has seized you?” She said: “I have no madness, but I believe in Allah, exalted be He, my Lord and your Lord and the Lord of the worlds.” So Pharaoh summoned her mother and said to her: “Your daughter has been afflicted by what afflicted the hairdresser. I swear by an oath: she will taste death or she will disbelieve in the God of Moses.” Her mother withdrew with her and sought to make her agree with Pharaoh, but she refused and said: “That I should disbelieve in Allah? No, by Allah!” So Pharaoh commanded, and she was stretched between four stakes before him and tormented until she died. When she faced death, she said: “My Lord, build for me a house with You in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people.” So Allah unveiled her sight, and she saw the angels and what had been prepared for her of honor, and she laughed. Pharaoh said: “Look at the madness that is in her! She laughs while she is in torment!” Then she died.

223. Tarikh (al-Tabari) 210No grade recorded

     لَمَّا رَأَى فِرْعَوْنُ قَوْمَهُ قَدْ دَخَلَهُمُ الرُّعْبُ مِنْ مُوسَى خَافَ أَنْ يُؤْمِنُوا بِهِ وَيَتْرُكُوا عِبَادَتَهُ فَاحْتَالَ لِنَفْسِهِ، وَقَالَ لِوَزِيرِهِ: وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِبًا وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ [ غَافِرٍ: 36، 37 ]. كَذَّبَ فِرْعَوْنُ مُوسَى، عَلَيْهِ السَّلَامُ، فِي دَعْوَاهُ أَنَّ اللَّهَ أَرْسَلَهُ، وَزَعَمَ فِرْعَوْنُ لِقَوْمِهِ مَا كَذَّبَهُ وَافْتَرَاهُ، فِي قَوْلِهِ لَهُمْ: مَا عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَلْ لِي صَرْحًا لَعَلِّي أَطَّلِعُ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ [ الْقَصَصِ: 38 ]. وَقَالَ هَاهُنَا: لَعَلِّي أَبْلُغُ الْأَسْبَابَ أَسْبَابَ السَّمَاوَاتِ أَيْ; طُرُقَهَا وَمَسَالِكَهَا فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِبًا وَيَحْتَمِلُ هَذَا مَعْنَيَيْنِ; أَحَدُهُمَا، وَإِنِّي لَأَظُنُّهُ كَاذِبًا فِي قَوْلِهِ: إِنَّ لِلْعَالَمِ رَبًّا غَيْرِي. وَالثَّانِي، فِي دَعْوَاهُ أَنَّ اللَّهَ أَرْسَلَهُ. وَالْأَوَّلُ أَشْبَهُ بِظَاهِرِ حَالِ فِرْعَوْنَ، فَإِنَّهُ كَانَ يُنْكِرُ ظَاهِرَ إِثْبَاتِ الصَّانِعِ، وَالثَّانِي أَقْرَبُ إِلَى اللَّفْظِ; حَيْثُ قَالَ: فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى أَيْ; فَأَسْأَلَهُ هَلْ أَرْسَلَهُ أَمْ لَا، وَإِنِّي لَأَظُنُّهُ كَاذِبًا أَيْ; فِي دَعْوَاهُ ذَلِكَ. وَإِنَّمَا كَانَ مَقْصُودُ فِرْعَوْنَ أَنْ يَصُدَّ النَّاسَ عَنْ تَصْدِيقِ مُوسَى، عَلَيْهِ السَّلَامُ، وَأَنْ يَحُثَّهُمْ عَلَى تَكْذِيبِهِ. قَالَ اللَّهُ تَعَالَى: وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَقُرِئَ: ( وَصَدَّ عَنِ السَّبِيلِ ) قَالَ ابْنُ عَبَّاسٍ وَمُجَاهِدٌ: يَقُولُ: إِلَّا فِي خَسَارٍ. أَيْ بَاطِلٍ، لَا يَحْصُلُ لَهُ شَيْءٌ مِنْ مَقْصُودِهِ الَّذِي رَامَهُ، فَإِنَّهُ لَا سَبِيلَ لِلْبَشَرِ أَنْ يَتَوَصَّلُوا بِقُوَاهُمْ إِلَى نَيْلِ السَّمَاءِ أَبَدًا - أَعْنِي السَّمَاءَ الدُّنْيَا - فَكَيْفَ بِمَا بَعْدَهَا مِنَ السَّمَاوَاتِ الْعُلَى، وَمَا فَوْقَ ذَلِكَ مِنَ الِارْتِفَاعِ الَّذِي لَا يَعْلَمُهُ إِلَّا اللَّهُ عَزَّ وَجَلَّ. وَذَكَرَ غَيْرُ وَاحِدٍ مِنَ الْمُفَسِّرِينَ أَنَّ هَذَا الصَّرْحَ، وَهُوَ الْقَصْرُ الَّذِي بَنَاهُ وَزِيرُهُ هَامَانُ لَهُ، لَمْ يُرَ بِنَاءٌ أَعْلَى مِنْهُ، وَأَنَّهُ كَانَ مَبْنِيًّا مِنَ الْآجُرِّ الْمَشْوِيِّ بِالنَّارِ، وَلِهَذَا قَالَ: فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَلْ لِي صَرْحًا وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّ بَنِي إِسْرَائِيلَ كَانُوا يُسَخَّرُونَ فِي ضَرْبِ اللَّبِنِ، وَكَانَ مِمَّا حَمَلُوا مِنَ التَّكَالِيفِ الْفِرْعَوْنِيَّةِ أَنَّهُمْ لَا يُسَاعَدُونَ عَلَى شَيْءٍ مِمَّا يَحْتَاجُونَ إِلَيْهِ فِيهِ، بَلْ كَانُوا هُمُ الَّذِينَ يَجْمَعُونَ تُرَابَهُ وَتِبْنَهُ وَمَاءَهُ، وَيُطْلَبُ مِنْهُمْ كُلَّ يَوْمٍ قِسْطٌ مُعَيَّنٌ، إِنْ لَمْ يَفْعَلُوهُ وَإِلَّا ضُرِبُوا وَأُهِينُوا غَايَةَ الْإِهَانَةِ، وَأُوذُوا غَايَةَ الْأَذِيَّةِ. وَلِهَذَا قَالُوا لِمُوسَى: أُوذِينَا مِنْ قَبْلِ أَنْ تَأْتِيَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ فَوَعَدَهُمْ بِأَنَّ الْعَاقِبَةَ لَهُمْ عَلَى الْقِبْطِ، وَكَذَلِكَ وَقَعَ، وَهَذَا مِنْ دَلَائِلِ النُّبُوَّةِ. وَارْتَفَعَ الْبُنْيَانُ ارْتِفَاعًا لَمْ يَبْلُغْهُ بُنْيَانٌ آخَرُ، فَشَقَّ ذَلِكَ عَلَى مُوسَى وَاسْتَعْظَمَهُ، فَأَوْحَى اللَّهُ إِلَيْهِ: أَنْ دَعْهُ وَمَا يُرِيدُ فَإِنِّي مُسْتَدْرِجُهُ وَمُبْطِلٌ مَا عَمِلَهُ سَاعَةً وَاحِدَةً. فَلَمَّا تَمَّ بِنَاؤُهُ أَمَرَ اللَّهُ جَبْرَائِيلَ فَخَرَّبَهُ وَأَهْلَكَ كُلَّ مَنْ عَمَلِ فِيهِ مِنْ صَانِعٍ وَمُسْتَعْمَلٍ.

     ✧ When Pharaoh saw that his people had been seized with fear of Moses, he feared that they might believe in him and abandon worship of him, so he devised a scheme for himself, and said to his vizier: “And Pharaoh said, 'O Hāmān, build me a lofty tower that I may reach the means—the means of the heavens—and look upon the God of Moses; and indeed, I think him a liar.' And thus the evil of his deed was made fair-seeming to Pharaoh, and he was turned away from the path; and the plot of Pharaoh was not but in ruin” [Ghāfir: 36-37]. Pharaoh denied Moses ﷺ in his claim that God had sent him, and Pharaoh asserted to his people what he had denied and fabricated in his saying to them: “I know not of any god for you other than me. So kindle for me, O Hāmān, a fire upon the clay and make for me a lofty tower that I may look upon the God of Moses; and indeed, I think him one of the liars” [al-Qaṣaṣ: 38]. And he said here: “that I may reach the means—the means of the heavens,” that is, their paths and ways, “and look upon the God of Moses; and indeed, I think him a liar.” This may bear two meanings: one of them is, “and indeed, I think him a liar” in his saying that the worlds have a Lord other than me; and the second is, in his claim that God sent him. The first is more fitting with the apparent state of Pharaoh, for he outwardly denied the existence of the Maker, while the second is closer to the wording, since he said, “and look upon the God of Moses,” that is, and ask Him whether He sent him or not, “and indeed, I think him a liar,” that is, in that claim of his. Pharaoh's aim was only to turn people away from believing Moses ﷺ and to urge them to deny him. God Almighty said: “And thus the evil of his deed was made fair-seeming to Pharaoh, and he was turned away from the path,” and it has been read: “and he turned away from the path.” Ibn ʿAbbās and Mujāhid said: that is, except in loss, i.e., in futility, such that nothing of his intended goal he sought would come to him; for there is no way for human beings to reach the sky by their own power ever—I mean the lowest heaven—so how could they reach the heavens above it, and the elevation beyond that which none knows but God, Mighty and Majestic. More than one of the commentators mentioned that this lofty tower, which is the palace his vizier Hāmān built for him, was such that no building taller than it had ever been seen, and that it was built of bricks fired by fire, and for this reason he said: “So kindle for me, O Hāmān, a fire upon the clay and make for me a lofty tower.” According to the People of the Book, the Children of Israel were forced to make bricks, and among the Pharaonic burdens they bore was that they were not helped in anything they needed for it; rather, they themselves gathered its earth, straw, and water, and a fixed quota was demanded of them every day; if they did not produce it, they were beaten and humiliated in the utmost manner and harmed to the extreme. For this reason they said to Moses: “We were harmed before you came to us and after you came to us.” He said: “Perhaps your Lord will destroy your enemy and make you successors in the land, so He may see how you act.” Thus he promised them that the outcome would be theirs over the Copts, and so it came to pass, and this is one of the proofs of prophethood. The construction rose to a height no other building had reached, and that distressed Moses and he deemed it grave, so God revealed to him: Leave him and what he wants, for I am letting him proceed by degrees and will nullify what he has done in a single hour. When the building was completed, God commanded Gabriel, and he demolished it and destroyed every worker and user in it.

224. Tarikh (al-Tabari) 211No grade recorded

     الْآيَاتِ الَّتِي أُرْسِلَتْ عَلَى قَوْمِ فِرْعَوْنَ   لَمَّا فُرِغَ مِنْ أَمْرِ السَّحَرَةِ وَلَمْ يُؤْمِنْ فِرْعَوْنُ أُرْسِلَتْ عَلَيْهِ الْآيَاتُ. وَقَدْ زَعَمَ السُّدِّيُّ أَنَّ الْآيَاتِ أُرْسِلَتْ قَبْلَ لِقَاءِ السَّحَرَةِ. وَالْمَقْصُودُ أَنَّ اللَّهَ تَعَالَى لَمْ يُهْلِكْهُمْ إِلَّا بَعْدَ إِقَامَةِ الْحُجَجِ عَلَيْهِمْ، وَإِرْسَالِ الرَّسُولِ إِلَيْهِمْ، وَإِزَاحَةِ الشُّبَهِ عَنْهُمْ، وَأَخْذِ الْحُجَّةِ عَلَيْهِمْ مِنْهُمْ، فَبِالتَّرْهِيبِ تَارَةً وَالتَّرْغِيبِ أُخْرَى، كَمَا قَالَ تَعَالَى: وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ وَنَقْصٍ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَذَّكَّرُونَ فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ آيَاتٍ مُفَصَّلَاتٍ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ الْأَعْرَافِ: 130 - 133 ]. فالله تعالى ابْتَلَى آلَ فِرْعَوْنَ، وَهُمْ قَوْمُهُ مِنَ الْقِبْطِ، بِالسِّنِينَ، وَهِيَ أَعْوَامُ الْجَدْبِ الَّتِي لَا يُسْتَغَلُّ فِيهَا زَرْعٌ وَلَا يُنْتَفَعُ بِضَرْعٍ. وَقَوْلُهُ: وَنَقْصٍ مِنَ الثَّمَرَاتِ وَهِيَ قِلَّةُ الثِّمَارِ مِنَ الْأَشْجَارِ، لَعَلَّهُمْ يَذَّكَّرُونَ أَيْ; فَلَمْ يَنْتَفِعُوا وَلَمْ يَرْعَوُوا، بَلْ تَمَرَّدُوا وَاسْتَمَرُّوا عَلَى كُفْرِهِمْ وَعِنَادِهِمْ فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ وَهُوَ الْخِصْبُ وَنَحْوُهُ قَالُوا لَنَا هَذِهِ أَيْ; هَذَا الَّذِي نَسْتَحِقُّهُ وَهَذَا الَّذِي يَلِيقُ بِنَا، وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ أَيْ; يَقُولُونَ هَذَا; بِشُؤْمِهِمْ أَصَابَنَا هَذَا. وَلَا يَقُولُونَ فِي الْأَوَّلِ: إِنَّهُ بَرَكَتُهُمْ وَحُسْنُ مُجَاوَرَتِهِمْ، وَلَكِنَّ قُلُوبَهُمْ مُنْكِرَةٌ مُسْتَكْبِرَةٌ نَافِرَةٌ عَنِ الْحَقِّ، إِذَا جَاءَ الشَّرُّ أَسْنَدُوهُ إِلَيْهِ، وَإِنْ رَأَوْا خَيْرًا ادَّعَوْهُ لِأَنْفُسِهِمْ. قَالَ اللَّهُ تَعَالَى: أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ أَيِ; اللَّهُ يَجْزِيهِمْ عَلَى هَذَا أَوْفَرَ الْجَزَاءِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ أَيْ; مَهْمَا جِئْتَنَا بِهِ مِنَ الْآيَاتِ،  وَهِيَ الْخَوَارِقُ لِلْعَادَاتِ فَلَسْنَا نُؤْمِنُ بِكَ وَلَا نَتَّبِعُكَ وَلَا نُطِيعُكَ وَلَوْ جِئْتَنَا بِكُلِّ آيَةٍ. وَهَكَذَا أَخْبَرَ اللَّهُ عَنْهُمْ فِي قَوْلِهِ: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لَا يُؤْمِنُونَ وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ [ يُونُسَ: 96، 97 ]. فأرسل الله عليهم الطُّوفَانُ، وهُوَ كَثْرَةُ الْأَمْطَارِ الْمُتْلِفَةِ لِلزُّرُوعِ وَالثِّمَارِ. وَعَنِ ابْنِ عَبَّاسٍ، وَعَطَاءٍ: هُوَ كَثْرَةُ الْمَوْتِ. وَقَالَ مُجَاهِدٌ: الطُّوفَانُ الْمَاءُ، وَالطَّاعُونُ عَلَى كُلِّ حَالٍ. وَعَنِ ابْنِ عَبَّاسٍ: أَمْرٌ طَافَ بِهِمْ. وَأَمَّا الْجَرَادُ فَمَعْرُوفٌ. وَعَنْ سَلْمَانَ الْفَارِسِيِّ، قَالَ: سُئِلَ رَسُولُ اللَّهِ ﷺ عَنِ الْجَرَادِ، فَقَالَ: أَكْثَرُ جُنُودِ اللَّهِ، لَا آكُلُهُ وَلَا أُحَرِّمُهُ وَتَرْكُ النَّبِيِّ ﷺ أَكْلَهُ إِنَّمَا هُوَ عَلَى وَجْهِ التَّقَذُّرِ لَهُ; كَمَا تَرَكَ أَكْلَ الضَّبِّ،  وَتَنَزَّهَ عَنْ أَكْلِ الْبَصَلِ وَالثُّومِ وَالْكُرَّاثِ، لِمَا ثَبَتَ فِي " الصَّحِيحَيْنِ "، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى، قَالَ: غَزْونَا مَعَ رَسُولِ اللَّهِ ﷺ سَبْعَ غَزَوَاتٍ نَأْكُلُ الْجَرَادَ. وَالْمَقْصُودُ أَنَّهُ اسْتَاقَ خَضْرَاءَهُمْ، فَلَمْ يَتْرُكْ لَهُمْ زُرُوعًا وَلَا ثِمَارًا، وَلَا سَبَدًا وَلَا لَبَدًا. من الآيات التي أرسلت على بني إسرائيل القمل وَأَمَّا الْقُمَّلُ، فَعَنِ ابْنِ عَبَّاسٍ: هُوَ السُّوسُ الَّذِي يَخْرُجُ مِنَ الْحِنْطَةِ، وَعَنْهُ، أَنَّهُ الْجَرَادُ الصِّغَارُ الَّذِي لَا أَجْنِحَةَ لَهُ.وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ، وَالْحَسَنُ: هُوَ دَوَابُّ سُودٌ صِغَارٌ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ: هِيَ الْبَرَاغِيثُ. وَحَكَى ابْنُ جَرِيرٍ عَنْ أَهْلِ الْعَرَبِيَّةِ أَنَّهَا الْحَمْنَانُ. وَهُوَ صِغَارُ الْقِرْدَانِ فَوْقَ الْقَمْقَامَةِ، فَدَخَلَ مَعَهُمُ الْبُيُوتَ وَالْفُرُشَ، فَلَمْ يَقِرَّ لَهُمْ قَرَارٌ، وَلَمْ يُمْكِنْهُمْ مَعَهُ الْغَمْضُ وَلَا الْعَيْشُ. وَفَسَّرَهُ عَطَاءُ بْنُ السَّائِبِ بِهَذَا الْقُمَّلِ الْمَعْرُوفِ. إرسال الضفادع على قوم فرعون وَأَمَّا الضَّفَادِعُ فَمَعْرُوفَةٌ، لَبَّسَتْهُمْ حَتَّى كَانَتْ تَسْقُطُ فِي أَطَعِمَاتِهِمْ وَأَوَانِيهِمْ، حَتَّى إِنَّ أَحَدَهُمْ إِذَا فَتَحَ فَمَهُ لِطَعَامٍ أَوْ شَرَابٍ، سَقَطَتْ فِي فِيهِ ضِفْدِعَةٌ مِنْ تِلْكَ الضَّفَادِعِ. وَأَمَّا الدَّمُ فَكَانَ قَدْ مُزِجَ مَاؤُهُمْ كُلُّهُ بِهِ، فَلَا يَسْتَقُونَ مِنَ النِّيلِ شَيْئًا إِلَّا وَجَدُوهُ دَمًا عَبِيطًا، وَلَا مِنْ نَهْرٍ وَلَا بِئْرٍ وَلَا شَيْءٍ إِلَّا كَانَ دَمًا فِي السَّاعَةِ الرَّاهِنَةِ. هَذَا كُلُّهُ، وَلَمْ يَنَلْ بَنِي إِسْرَائِيلَ مِنْ ذَلِكَ شَيْءٌ بِالْكُلِّيَّةِ. وَهَذَا مِنْ تَمَامِ الْمُعْجِزَةِ الْبَاهِرَةِ، وَالْحُجَّةِ الْقَاطِعَةِ أَنَّ هَذَا كُلَّهُ يَحْصُلُ لَهُمْ عَنْ فِعْلِ مُوسَى، عَلَيْهِ السَّلَامُ، فَيَنَالُهُمْ عَنْ آخِرِهِمْ، وَلَا يَحْصُلُ هَذَا لِأَحَدٍ مِنْ بَنِي إِسْرَائِيلَ، وَفِي هَذَا أَدَلُّ دَلِيلٍ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: فَرَجَعَ عَدُوُّ اللَّهِ فِرْعَوْنُ حِينَ آمَنَتِ السَّحَرَةُ مَغْلُوبًا مَفْلُولًا، ثُمَّ أَبَى إِلَّا الْإِقَامَةَ عَلَى الْكُفْرِ وَالتَّمَادِيَ فِي الشَّرِّ، فَتَابَعَ اللَّهُ عَلَيْهِ بِالْآيَاتِ، فَأَخَذَهُ بِالسِّنِينَ، فَأَرْسَلَ عَلَيْهِ الطُّوفَانَ، ثُمَّ الْجَرَادَ، ثُمَّ الْقُمَّلَ، ثُمَّ الضَّفَادِعَ، ثُمَّ الدَّمَ آيَاتٍ مُفَصَّلَاتٍ; فَأَرْسَلَ الطُّوفَانَ - وَهُوَ الْمَاءُ - فَفَاضَ عَلَى وَجْهِ الْأَرْضِ ثُمَّ رَكَدَ لَا يَقْدِرُونَ عَلَى أَنْ يَحْرُثُوا وَلَا أَنْ يَعْمَلُوا شَيْئًا، حَتَّى جُهِدُوا جُوعًا، فَلَمَّا بَلَغَهُمْ ذَلِكَ، وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُوا يَا مُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ لَئِنْ كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِي إِسْرَائِيلَ [ الْأَعْرَافِ: 134 ]. فَدَعَا مُوسَى رَبَّهُ، فَكَشْفَهُ عَنْهُمْ، فَلَمَّا لَمَّ يَفُوا لَهُ بِشَيْءٍ، فَأَرْسَلَ اللَّهُ عَلَيْهِمُ الْجَرَادَ، فَأَكَلَ الشَّجَرَ، فِيمَا بَلَغَنِي، حَتَّى إِنْ كَانَ لَيَأْكُلُ مَسَامِيرَ الْأَبْوَابِ مِنَ الْحَدِيدِ، حَتَّى تَقَعَ دُورُهُمْ وَمَسَاكِنُهُمْ، فَقَالُوا مِثْلَ مَا قَالُوا، فَدَعَا رَبَّهُ فَكَشَفَ عَنْهُمْ، فَلَمْ يَفُوا لَهُ بِشَيْءٍ مِمَّا قَالُوا، فَأَرْسَلَ اللَّهُ عَلَيْهِمُ الْقُمَّلَ، فَذَكَرَ لِي أَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، أُمِرَ أَنْ يَمْشِيَ إِلَى كَثِيبٍ حَتَّى يَضْرِبَهُ بِعَصَاهُ فَمَشَى إِلَى كَثِيبٍ أَهْيَلَ عَظِيمٍ، فَضَرَبَهُ بِهَا، فَانْثَالَ عَلَيْهِمْ قُمَّلًا حَتَّى غَلَبَ عَلَى الْبُيُوتِ وَالْأَطْعِمَةِ، وَمَنَعَهُمُ النَّوْمَ وَالْقَرَارَ، فَلَمَّا جَهَدَهُمْ، قَالُوا لَهُ مِثْلَ مَا قَالُوا لَهُ، فَدَعَا رَبَّهُ، فَكَشَفَ عَنْهُمْ، فَلَمَّا لَمْ يَفُوا لَهُ بِشَيْءٍ مِمَّا قَالُوا، فَأَرْسَلَ اللَّهُ عَلَيْهِمُ الضَّفَادِعَ، فَمَلَأَتِ الْبُيُوتَ وَالْأَطْعِمَةَ وَالْآنِيَةَ، فَلَمْ يَكْشِفْ أَحَدٌ ثَوْبًا وَلَا طَعَامًا إِلَّا وَجَدَ فِيهِ الضَّفَادِعَ قَدْ غَلَبَتْ عَلَيْهِ، فَلَمَّا جَهَدَهُمْ ذَلِكَ، قَالُوا لَهُ مِثْلَ مَا قَالُوا، فَدَعَا رَبَّهُ فَكَشَفَ عَنْهُمْ، فَلَمْ يَفُوا لَهُ بِشَيْءٍ مِمَّا قَالُوا، فَأَرْسَلَ اللَّهُ عَلَيْهِمُ الدَّمَ فَصَارَتْ مِيَاهُ آلِ فِرْعَوْنَ دَمًا، لَا يَسْتَقُونَ مِنْ بِئْرٍ، وَلَا نَهْرٍ وَلَا يَغْتَرِفُونَ مِنْ إِنَاءٍ، إِلَّا عَادَ دَمًا عَبِيطًا. وَكُلَّمَا شَاهَدُوا آيَةً وَعَايَنُوهَا وَجَهَدَتْهُمْ وَأَضْنَكَتْهُمْ، حَلَفُوا وَعَاهَدُوا مُوسَى; لَئِنْ كَشَفَ عَنْهُمْ هَذِهِ لِيُؤْمِنُنَّ بِهِ، وَلَيُرْسِلُنَّ مَعَهُ مَنْ هُوَ مِنْ حِزْبِهِ، فَكُلَّمَا رُفِعَتْ عَنْهُمْ تِلْكَ الْآيَةُ عَادُوا إِلَى شَرٍّ مِمَّا كَانُوا عَلَيْهِ، وَأَعْرَضُوا عَمَّا جَاءَهُمْ بِهِ مِنَ الْحَقِّ، وَلَمْ يَلْتَفِتُوا إِلَيْهِ، فَيُرْسِلُ اللَّهُ عَلَيْهِمْ آيَةً أُخْرَى، هِيَ أَشَدُّ مِمَّا كَانَتْ قَبْلَهَا وَأَقْوَى، فَيَقُولُونَ، فَيَكْذِبُونَ. وَيَعِدُونَ وَلَا يَفُونَ لَئِنْ كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِي إِسْرَائِيلَ فَيُكْشَفُ عَنْهُمْ ذَلِكَ الْعَذَابُ الْوَبِيلُ. ثُمَّ يَعُودُونَ إِلَى جَهْلِهِمُ الْعَرِيضِ الطَّوِيلِ. هَذَا، وَالْعَظِيمُ الْحَلِيمُ الْقَدِيرُ يُنْظِرُهُمْ وَلَا يَعْجَلُ عَلَيْهِمْ، وَيُؤَخِّرُهُمْ وَيَتَقَدَّمُ بِالْوَعِيدِ إِلَيْهِمْ. فَلَمَّا يَئِسَ مِنْ إِيمَانِهِمْ وَمِنْ إِيمَانِ فِرْعَوْنَ دَعَا مُوسَى وَأَمَّنَ هَارُونُ فَقَالَ: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَنْ سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ. فَاسْتَجَابَ اللَّهُ لَهُمَا، فَمَسَخَ اللَّهُ أَمْوَالَهُمْ، مَا عَدَا خَيْلَهُمْ وَجَوَاهِرَهُمْ وَزِينَتَهُمْ حِجَارَةً، وَالنَّخْلَ، وَالْأَطْعِمَةَ، وَالدَّقِيقَ، وَغَيْرَ ذَلِكَ، فَكَانَتْ إِحْدَى الْآيَاتِ الَّتِي جَاءَ بِهَا مُوسَى  .

     ✧ The signs that were sent upon the people of Pharaoh When the matter of the sorcerers was concluded and Pharaoh did not believe, the signs were sent upon him. Al-Suddī claimed that the signs were sent before the encounter with the sorcerers. The intended meaning is that Allah, exalted is He, did not destroy them except after establishing the proofs against them, sending the Messenger to them, removing doubts from them, and taking the proof against them from themselves—by intimidation at times and by encouragement at other times—as He, exalted is He, said: “And We certainly seized the people of Pharaoh with years of drought and a deficiency in fruits that perhaps they might take heed. But when good came to them, they said, ‘This is ours [by right].’ And if a bad [condition] struck them, they saw an evil omen in Moses and those with him. Unquestionably, their omen is with Allah, but most of them do not know. And they said, ‘No matter what sign you bring us with which to bewitch us, we will not be believers in you.’ So We sent upon them the flood, the locusts, the lice, the frogs, and the blood as distinct signs, but they were arrogant and were a criminal people” [al-Aʿrāf: 130-133]. So Allah, exalted is He, tested the people of Pharaoh—and they are his people from the Copts—with years, which are years of drought during which no crop grows and no udder yields benefit. And His saying, “and a deficiency in fruits” means scarcity of fruits from the trees, “that perhaps they might take heed”; yet they did not benefit nor desist, but persisted and continued in their disbelief and obstinacy. “But when good came to them”—which is fertility and the like—“they said, ‘This is ours [by right]’”; that is, this is what we deserve and this is what befits us. “And if a bad [condition] struck them, they saw an evil omen in Moses and those with him”; that is, they said, “This—by their ill fortune—has befallen us.” They did not say in the former case that it was their blessing and the goodness of their proximity; rather their hearts were deniers, arrogant, and averse to the truth. When evil came, they attributed it to him, and if they saw good, they claimed it for themselves. Allah, exalted is He, said: “Unquestionably, their omen is with Allah”; that is, Allah will recompense them for this with the fullest recompense, “but most of them do not know.” “And they said, ‘No matter what sign you bring us with which to bewitch us, we will not be believers in you’”; that is, whatever sign you bring us—and these are the extraordinary breaches of natural order—we will not believe in you, nor follow you, nor obey you, even if you bring us every sign. Thus Allah informed about them in His saying: “Indeed, those upon whom the word of your Lord has come into effect will not believe, even if every sign should come to them, until they see the painful punishment” [Yūnus: 96-97]. So Allah sent upon them the flood, which is abundant destructive rains for crops and fruits. From Ibn ʿAbbās and ʿAṭāʾ: it is abundant death. Mujāhid said: the flood is water, and the plague upon every condition. From Ibn ʿAbbās: a matter that encompassed them. As for the locusts, they are well known. From Salmān al-Fārisī, who said: The Messenger of Allah ﷺ was asked about locusts, and he said: “They are among the most numerous of Allah’s soldiers; I do not eat them nor do I declare them forbidden.” The Prophet’s ﷺ leaving off eating them was only on account of finding them repulsive, just as he left off eating the lizard and abstained from eating onions, garlic, and leeks, because of what is established in the “Two Sahihs” from ʿAbd Allāh b. Abī Awfā, who said: We went on seven expeditions with the Messenger of Allah ﷺ eating locusts. The intended meaning is that it drove off their greenery, leaving them neither crops nor fruits, nor hair nor wool. Among the signs sent upon the Children of Israel: the lice As for the lice, from Ibn ʿAbbās: it is the weevil that comes out of wheat. And from him: it is the small locusts that have no wings. Saʿīd b. Jubayr and al-Ḥasan said: they are small black creatures. ʿAbd al-Raḥmān b. Zayd b. Aslam said: they are fleas. Ibn Jarīr reported from the scholars of Arabic that they are the small ticks above the qamqāmah. They entered their houses and beds with them, so they had no rest, and with them they could not close their eyes or live. ʿAṭāʾ b. al-Sāʾib interpreted it as these well-known lice. The sending of frogs upon the people of Pharaoh As for the frogs, they are well known. They covered them until they fell into their foods and vessels, so much so that when one of them opened his mouth for food or drink, a frog from those frogs fell into his mouth. As for the blood, all their water was mixed with it; they drew nothing from the Nile but found it fresh blood, and not from any river, well, or anything except that it became blood at that very moment. All this, while the Children of Israel were not touched by any of it at all. This is part of the complete dazzling miracle and decisive proof, that all this befell them through the action of Moses ﷺ, and it befell all of them to the last one, while none of this happened to any of the Children of Israel. In this is the clearest evidence. Muḥammad b. Isḥāq said: The enemy of Allah, Pharaoh, returned when the sorcerers believed, defeated and broken, then he insisted upon persisting in disbelief and continuing in evil. So Allah followed him with signs, seizing him with years, and sent upon him the flood, then the locusts, then the lice, then the frogs, then the blood as distinct signs. He sent the flood—which is water—and it overflowed upon the face of the earth and then became stagnant, so that they were unable to plow or do any work, until they were worn out with hunger. When that reached them, and when the punishment fell upon them, they said: “O Moses, invoke your Lord for us by what He has promised you. If you remove the punishment from us, we will surely believe you, and we will send with you the Children of Israel” [al-Aʿrāf: 134]. So Moses invoked his Lord, and He removed it from them. Then when they did not fulfill anything for him, Allah sent upon them the locusts, and they ate the trees—according to what reached me—until they even ate the iron nails of the doors, so that their houses and dwellings fell. They said the like of what they had said, so he invoked his Lord, and He removed it from them, but they did not fulfill anything of what they said. So Allah sent upon them the lice. It was mentioned to me that Moses ﷺ was commanded to walk to a mound until he struck it with his staff. He walked to a great shifting sand dune and struck it with it, and lice poured out upon them until they overcame the houses and foods and deprived them of sleep and rest. When that exhausted them, they said to him the like of what they had said, so he invoked his Lord, and He removed it from them. Then when they did not fulfill anything of what they said, Allah sent upon them the frogs, and they filled the houses, foods, and vessels. No one uncovered a garment or food but found frogs in it that had overcome it. When that exhausted them, they said to him the like of what they had said, so he invoked his Lord, and He removed it from them, but they did not fulfill anything of what they said. So Allah sent upon them the blood, and the waters of the people of Pharaoh became blood. They drew from no well, nor river, nor scooped from any vessel, except that it returned as fresh blood. Every time they witnessed a sign and beheld it, and it exhausted and distressed them, they swore and covenanted with Moses that if he removed this from them, they would surely believe in him and would send with him those of his party. But every time that sign was lifted from them, they returned to something worse than what they had been upon, and turned away from the truth he brought them, and paid no attention to him. So Allah would send upon them another sign, more severe and stronger than the one before it. They would speak, but they lied; they promised, but they did not fulfill: “If you remove the punishment from us, we will surely believe you, and we will send with you the Children of Israel.” So that heavy punishment was removed from them. Then they returned to their extensive and prolonged ignorance. All this while the Great, Forbearing, Omnipotent gives them respite and does not hasten against them; He delays them and sends the threat to them ahead of time. When Moses despaired of their belief and of Pharaoh’s belief, he supplicated, and Aaron said amen, saying: “Our Lord, indeed You have given Pharaoh and his chiefs splendor and wealth in the life of this world. Our Lord, that they may lead [men] astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment.” So Allah answered them both, and Allah transformed their wealth—except their horses, jewels, and adornment—into stones: the palm trees, foods, flour, and other things. This was one of the signs that Moses brought.

225. Tarikh (al-Tabari) 212No grade recorded

     هَلَاكِ فِرْعَوْنَ وَجُنُودِهِ   لَمَّا تَمَادَى قِبْطُ مِصْرَ عَلَى كُفْرِهِمْ، وَعُتُوِّهِمْ، وَعِنَادِهِمْ، مُتَابَعَةً لِمَلِكِهِمْ فِرْعَوْنَ، وَمُخَالَفَةً لِنَبِيِّ اللَّهِ وَرَسُولِهِ وَكَلِيمِهِ، مُوسَى بْنِ عِمْرَانَ، عَلَيْهِ السَّلَامُ، وَأَقَامَ اللَّهُ عَلَى أَهْلِ مِصْرَ الْحُجَجَ الْعَظِيمَةَ الْقَاهِرَةَ وَأَرَاهُمْ مِنْ خَوَارِقِ الْعَادَاتِ مَا بَهَرَ الْأَبْصَارَ وَحَيَّرَ الْعُقُولَ، وَهُمْ مَعَ ذَلِكَ لَا يَرْعَوُونَ، وَلَا يَنْتَهُونَ، وَلَا يَنْزِعُونَ، وَلَا يَرْجِعُونَ، وَلَمْ يُؤْمِنْ مِنْهُمْ إِلَّا الْقَلِيلُ، قِيلَ: ثَلَاثَةٌ; وَهُمُ امْرَأَةُ فِرْعَوْنَ، وَلَا عِلْمَ لِأَهْلِ الْكِتَابِ بِخَبَرِهَا، وَمُؤْمِنُ آلِ فِرْعَوْنَ وَالرَّجُلُ النَّاصِحُ، الَّذِي جَاءَ يَسْعَى مِنْ أَقْصَى الْمَدِينَةِ، فَقَالَ: يَامُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ قَالَهُ ابْنُ عَبَّاسٍ، فِيمَا رَوَاهُ ابْنُ أَبِي حَاتِمٍ عَنْهُ. وَمُرَادُهُ غَيْرُ السَّحَرَةِ، فَإِنَّهُمْ كَانُوا مِنَ الْقِبْطِ. وَقِيلَ: بَلْ آمَنَ بِهِ طَائِفَةٌ مِنَ الْقِبْطِ مِنْ قَوْمِ فِرْعَوْنَ، وَالسَّحَرَةُ كُلُّهُمْ، وَجَمِيعُ شَعْبِ بَنِي إِسْرَائِيلَ. وَيَدُلُّ عَلَى هَذَا قَوْلُهُ تَعَالَى: فَمَا آمَنَ لِمُوسَى إِلَّا ذُرِّيَّةٌ مِنْ قَوْمِهِ عَلَى خَوْفٍ مِنْ فِرْعَوْنَ وَمَلَئِهِمْ أَنْ يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ [ يُونُسَ: 83 ]. فَالضَّمِيرُ فِي قَوْلِهِ: إِلَّا ذُرِّيَّةٌ مِنْ قَوْمِهِ عَائِدٌ عَلَى فِرْعَوْنَ لِأَنَّ السِّيَاقَ يَدُلُّ عَلَيْهِ. وَقِيلَ: عَلَى مُوسَى; لِقُرْبِهِ. وَالْأَوَّلُ أَظْهَرُ، وَإِيمَانُهُمْ كَانَ خُفْيَةً لِمَخَافَتِهِمْ مِنْ فِرْعَوْنَ وَسَطْوَتِهِ، وَجَبَرُوتِهِ وَسُلْطَتِهِ، وَمِنْ مَلَئِهِمْ أَنْ يَنِمُّوا عَلَيْهِمْ إِلَيْهِ، فَيَفْتِنَهُمْ عَنْ دِينِهِمْ، قَالَ اللَّهُ تَعَالَى مُخْبِرًا عَنْ فِرْعَوْنَ، وَكَفَى بِاللَّهِ شَهِيدًا: وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ أَيْ; جَبَّارٌ، عَنِيدٌ، مُسْتَعْلٍ بِغَيْرِ الْحَقِّ، وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ أَيْ; فِي جَمِيعِ أُمُورِهِ وَشُئُونِهِ وَأَحْوَالِهِ، وَلَكِنَّهُ جُرْثُومَةٌ قَدْ حَانَ انْجِعَافُهَا، وَثَمَرَةٌ خَبِيثَةٌ قَدْ آنَ قِطَافُهَا، وَمُهْجَةٌ مَلْعُونَةٌ قَدْ حُتِمَ إِتْلَافُهَا. وَعِنْدَ ذَلِكَ قَالَ مُوسَى: وَقَالَ مُوسَى يَا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ [ يُونُسَ 84 - 86 ]. يَأْمُرُهُمْ بِالتَّوَكُّلِ عَلَى اللَّهِ، وَالِاسْتِعَانَةِ بِهِ وَالِالْتِجَاءِ إِلَيْهِ، فَأْتَمَرُوا بِذَلِكَ، فَجَعَلَ اللَّهُ لَهُمْ مِمَّا كَانُوا فِيهِ فَرَجًا وَمَخْرَجًا. وَأَوْحَيْنَا إِلَى مُوسَى وَأَخِيهِ أَنْ تَبَوَّءا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ وَبَشِّرِ الْمُؤْمِنِينَ أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى وَأَخِيهِ هَارُونَ، عَلَيْهِمَا السَّلَامُ، أَنْ يَتَّخِذُوا لِقَوْمِهِمَا بُيُوتًا مُتَمَيِّزَةً فِيمَا بَيْنَهُمْ عَنْ بُيُوتِ الْقِبْطِ; لِيَكُونُوا عَلَى أُهْبَةٍ مِنَ الرَّحِيلِ، إِذَا أَمَرُوا بِهِ، لِيَعْرِفَ بَعْضُهُمْ بُيُوتَ بَعْضٍ. وَقَوْلُهُ: وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً قِيلَ: مَسَاجِدَ. وَقِيلَ: مَعْنَاهُ كَثْرَةُ الصَّلَاةِ فِيهَا. وَمَعْنَاهُ عَلَى هَذَا الِاسْتِعَانَةِ عَلَى مَا هُمْ فِيهِ مِنَ الضُّرِّ، وَالشِّدَّةِ، وَالضِّيقِ، بِكَثْرَةِ الصَّلَاةِ; كَمَا قَالَ تَعَالَى: وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ [ الْبَقَرَةِ: 45 ]. وَكَانَ رَسُولُ اللَّهِ ﷺ إِذَا حَزَبَهُ أَمْرٌ صَلَّى. وَقِيلَ: مَعْنَاهُ أَنَّهُمْ لَمْ يَكُونُوا حِينَئِذٍ يَقْدِرُونَ عَلَى إِظْهَارِ عِبَادَتِهِمْ فِي مُجْتَمَعَاتِهِمْ، وَمَعَابِدِهِمْ، فَأُمِرُوا أَنْ يُصَلُّوا فِي بُيُوتِهِمْ، عِوَضًا عَمَّا فَاتَهُمْ مِنْ إِظْهَارِ شِعَارِ الدِّينِ الْحَقِّ فِي ذَلِكَ الزَّمَانِ، الَّذِي اقْتَضَى حَالُهُمْ إِخْفَاءَهُ; خَوْفًا مِنْ فِرْعَوْنَ وَمَلَئِهِ. وَالْمَعْنَى الْأَوَّلُ أَقْوَى; لِقَوْلِهِ: وَبَشِّرِ الْمُؤْمِنِينَ وَإِنْ كَانَ لَا يُنَافِي الثَّانِيَ أَيْضًا، وَاللَّهُ أَعْلَمُ. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً أَيْ; مُتَقَابِلَةً. وقَالَ الْمُفَسِّرُونَ وَغَيْرُهُمْ مِنْ أَهْلِ الْكِتَابِ: اسْتَأْذَنَ بَنُو إِسْرَائِيلَ فِرْعَوْنَ، فِي الْخُرُوجِ إِلَى عِيدٍ لَهُمْ، فَأَذِنَ لَهُمْ وَهُوَ كَارِهٌ، وَلَكِنَّهُمْ تَجَهَّزُوا لِلْخُرُوجِ وَتَأَهَّبُوا لَهُ، وَإِنَّمَا كَانَ فِي نَفْسِ الْأَمْرِ مَكِيدَةٌ بِفِرْعَوْنَ وَجُنُودِهِ; لِيَتَخَلَّصُوا مِنْهُمْ، وَيَخْرُجُوا عَنْهُمْ، وأَوْحَى اللَّهُ إِلَيْ مُوسَى يَأْمُرُهُ بِالْمَسِيرِ بِبَنِي إِسْرَائِيلَ وَأَنْ يَحْمِلَ مَعَهُ تَابُوتَ يُوسُفَ بْنِ يَعْقُوبَ وَيَدْفِنَهُ بِالْأَرْضِ الْمُقَدَّسَةِ  ، فَسَأَلَ مُوسَى عَنْهُ فَلَمْ يَعْرِفْهُ إِلَّا امْرَأَةٌ عَجُوزٌ فَأَرَتْهُ مَكَانَهُ فِي النِّيلِ، فَاسْتَخْرَجَهُ مُوسَى، وَهُوَ فِي صُنْدُوقٍ مَرْمَرٍ، فَأَخَذَهُ مَعَهُ فَسَارَ، وَأَمَرَ بَنِي إِسْرَائِيلَ أَنْ يَسْتَعِيرُوا مِنْ حُلِيِّ الْقِبْطِ مَا أَمْكَنَهُمْ، فَفَعَلُوا ذَلِكَ وَأَخَذُوا شَيْئًا كَثِيرًا. وَخَرَجَ مُوسَى بِبَنِي إِسْرَائِيلَ لَيْلًا وَالْقِبْطُ لَا يَعْلَمُونَ، وَكَانَ مُوسَى عَلَى سَاقَةِ بَنِي إِسْرَائِيلَ، وَهَارُونُ عَلَى مُقَدِّمَتِهِمْ فَسَارُوا مُسْتَمِرِّينَ ذَاهِبِينَ مِنْ فَوْرِهِمْ طَالِبِينَ بِلَادَ الشَّامِ، عمر موسى حين خروجه من مصر قَالَ عُلَمَاءُ السِّيَرِ: وَكَانَ لِمُوسَى حِينَ خَرَجَ مِنْ مِصْرَ ثَمَانُونَ سَنَةً، وَيُقَالُ: إِنَّ بَيْنَ مَوْلِدِ إِبْرَاهِيمَ إِلَى خُرُوجِ مُوسَى بِبَنِي إِسْرَائِيلَ مِنْ مِصْرَ خَمْسُمِائَةٍ وَخَمْسُ سِنِينَ، وَأَنَّ مِنْ هُبُوطِ آدَمَ إِلَى خُرُوجِ مُوسَى بِبَنِي إِسْرَائِيلَ مِنْ مِصْرَ ثَلَاثَةَ آلَافِ سَنَةٍ وَثَمَانِمِائَةٍ وَأَرْبَعِينَ سَنَةً. فَلَمَّا عَلِمَ بِذَهَابِهِمْ فِرْعَوْنُ، حَنِقَ عَلَيْهِمْ كُلَّ الْحَنَقِ، وَاشْتَدَّ غَضَبُهُ عَلَيْهِمْ، وَشَرَعَ فِي اسْتِحْثَاثِ جَيْشِهِ، وَجَمْعِ جُنُودِهِ لِيَلْحَقَهُمْ، وَيَمْحَقَهُمْ وقَالَ عُلَمَاءُ التَّفْسِيرِ: لَمَّا رَكِبَ فِرْعَوْنُ فِي جُنُودِهِ، طَالِبًا بَنِي إِسْرَائِيلَ، يَقْفُو أَثَرَهُمْ، كَانَ فِي جَيْشٍ كَثِيفٍ عَرَمْرَمٍ، حَتَّى قِيلَ: كَانَ فِي خُيُولِهِ مِائَةُ أَلْفِ فَحْلٍ أَدْهَمَ. وَكَانَتْ عِدَّةُ جُنُودِهِ تَزِيدُ عَلَى أَلْفِ أَلْفٍ، وَسِتِّمِائَةِ أَلْفٍ. فَاللَّهُ أَعْلَمُ. وَقِيلَ: إِنَّ بَنِي إِسْرَائِيلَ كَانُوا نَحْوًا مِنْ سِتِّمِائَةِ أَلْفِ مُقَاتِلٍ غَيْرَ الذُّرِّيَّةِ، وَكَانَ بَيْنَ خُرُوجِهِمْ مِنْ مِصْرَ صُحْبَةَ مُوسَى، عَلَيْهِ السَّلَامُ، وَدُخُولِهِمْ إِلَيْهَا صُحْبَةَ أَبِيهِمْ إِسْرَائِيلَ، أَرْبَعُمِائَةِ سَنَةٍ وَسِتٍّ وَعِشْرِينَ سَنَةً شَمْسِيَّةً. وَالْمَقْصُودُ أَنَّ فِرْعَوْنَ لَحِقَهُمْ بِالْجُنُودِ، فَأَدْرَكَهُمْ عِنْدَ شُرُوقِ الشَّمْسِ، وَتَرَاءَى الْجَمْعَانِ، وَلَمْ يَبْقَ ثَمَّ رَيْبٌ، وَلَا لَبْسٌ، وَعَايَنَ كُلٌّ مِنَ الْفَرِيقَيْنِ صَاحِبَهُ، وَتَحَقَّقَهُ وَرَآهُ، وَلَمْ يَبْقَ إِلَّا الْمُقَاتَلَةُ، وَالْمُجَاوَلَةُ، وَالْمُحَامَاةُ، فَعِنْدَهَا قَالَ أَصْحَابُ مُوسَى، وَهُمْ خَائِفُونَ: إِنَّا لَمُدْرَكُونَ وَذَلِكَ لِأَنَّهُمُ اضْطُرُّوا فِي طَرِيقِهِمْ إِلَى الْبَحْرِ، فَلَيْسَ لَهُمْ طَرِيقٌ وَلَا مَحِيدٌ إِلَّا سُلُوكُهُ وَخَوْضُهُ، وَهَذَا مَا لَا يَسْتَطِيعُهُ أَحَدٌ وَلَا يَقْدِرُ عَلَيْهِ، وَالْجِبَالُ عَنْ يَسْرَتِهِمْ وَعَنْ أَيْمَانِهِمْ، وَهِيَ شَاهِقَةٌ مُنِيفَةٌ، وَفِرْعَوْنُ قَدْ غَالَقَهُمْ وَوَاجَهَهُمْ، وَعَايَنُوهُ فِي جُنُودِهِ وَجُيُوشِهِ وَعَدَدِهِ وَعُدَدِهِ، وَهُمْ مِنْهُ فِي غَايَةِ الْخَوْفِ وَالذُّعْرِ، لِمَا قَاسَوْا فِي سُلْطَانِهِ مِنَ الْإِهَانَةِ وَالنُّكْرِ، فَشَكَوْا إِلَى نَبِيِّ اللَّهِ مَا هُمْ فِيهِ، مِمَّا قَدْ شَاهَدُوهُ وَعَايَنُوهُ، فَقَالَ لَهُمُ الرَّسُولُ الصَّادِقُ الْمَصْدُوقُ: كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ وَكَانَ فِي السَّاقَةِ، فَتَقَدَّمَ إِلَى الْمُقَدِّمَةِ، وَنَظَرَ إِلَى الْبَحْرِ، وَهُوَ يَتَلَاطَمُ بِأَمْوَاجِهِ، وَيَتَزَايَدُ زَبَدُ أُجَاجِهِ، وَهُوَ يَقُولُ: هَاهُنَا أُمِرْتُ. وَمَعَهُ أَخُوهُ هَارُونُ; وَيُوشَعُ بْنُ نُونٍ، وَهُوَ يَوْمَئِذٌ مِنْ سَادَاتِ بَنِي إِسْرَائِيلَ، وَعُلَمَائِهِمْ، وَعُبَّادِهِمُ الْكِبَارِ، وَقَدْ أَوْحَى اللَّهُ إِلَيْهِ، وَجَعَلَهُ نَبِيًّا بَعْدَ مُوسَى وَهَارُونَ عَلَيْهِمَا السَّلَامُ،، وَمَعَهُمْ أَيْضًا مُؤْمِنُ آلِ فِرْعَوْنَ، وَهُمْ وُقُوفٌ، وَبَنُو إِسْرَائِيلَ بِكَمَالِهِمْ عَلَيْهِمْ عُكُوفٌ. وَيُقَالُ: إِنَّ مُؤْمِنَ آلِ فِرْعَوْنَ جَعَلَ يَقْتَحِمُ بِفَرَسِهِ مِرَارًا فِي الْبَحْرِ، هَلْ يُمْكِنُ سُلُوكُهُ؟ فَلَا يُمْكِنُ، وَيَقُولُ لِمُوسَى، عَلَيْهِ السَّلَامُ: يَا نَبِيَّ اللَّهِ أَهَاهُنَا أُمِرْتَ؟ فَيَقُولُ: نَعَمْ. فَلَمَّا تَفَاقَمَ الْأَمْرُ، وَضَاقَ الْحَالُ وَاشْتَدَّ الْأَمْرُ، وَاقْتَرَبَ فِرْعَوْنُ وَجُنُودُهُ فِي جِدِّهِمْ، وَحَدِّهِمْ وَحَدِيدِهِمْ، وَغَضَبِهِمْ، وَحَنَقِهِمْ، وَزَاغَتِ الْأَبْصَارُ، وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ، فَعِنْدَ ذَلِكَ أَوْحَى الْحَلِيمُ الْعَظِيمُ الْقَدِيرُ، رَبُّ الْعَرْشِ الْكَرِيمِ إِلَى مُوسَى الْكَلِيمِ: أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَلَمَّا ضَرَبَهُ، يُقَالُ: إِنَّهُ قَالَ لَهُ: انْفَلِقْ بِإِذْنِ اللَّهِ. وَيُقَالُ: إِنَّهُ كَنَّاهُ بِأَبِي خَالِدٍ. فَاللَّهُ أَعْلَمُ. قَالَ اللَّهُ تَعَالَى: فَأَوْحَيْنَا إِلَى مُوسَى أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ وَيُقَالُ: إِنَّهُ انْفَلَقَ اثْنَيْ عَشْرَةَ طَرِيقًا، لِكُلِّ سِبْطٍ طَرِيقٌ يَسِيرُونَ فِيهِ، حَتَّى قِيلَ: إِنَّهُ صَارَ أَيْضًا شَبَابِيكَ; لِيَرَى بَعْضُهُمْ بَعْضًا. وَفِي هَذَا نَظَرٌ; لِأَنَّ الْمَاءَ جِرْمٌ شَفَّافٌ، إِذَا كَانَ مِنْ وَرَائِهِ ضِيَاءٌ حَكَاهُ. وَهَكَذَا كَانَ مَاءُ الْبَحْرِ قَائِمًا مِثْلَ الْجِبَالِ مَكْفُوفًا بِالْقُدْرَةِ الْعَظِيمَةِ الصَّادِرَةِ عَنِ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ. فَيَكُونُ. وَأَمَرَ اللَّهُ رِيحَ الدَّبُورِ فَلَفَحَتْ حَالَ الْبَحْرِ، فَأَذْهَبَتْهُ حَتَّى صَارَ يَابِسًا لَا يَعْلَقُ فِي سَنَابِكِ الْخُيُولِ وَالدَّوَابِّ. قَالَ اللَّهُ تَعَالَى: وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَا تَخَافُ دَرَكًا وَلَا تَخْشَى فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِنَ الْيَمِّ مَا غَشِيَهُمْ وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى [ طه: 77 - 79 ]. وَالْمَقْصُودُ أَنَّهُ لَمَّا آلَ أَمْرُ الْبَحْرِ إِلَى هَذِهِ الْحَالِ، بِإِذْنِ الرَّبِّ الْعَظِيمِ الشَّدِيدِ الْمِحَالِ، أُمِرَ مُوسَى، عَلَيْهِ السَّلَامُ، أَنْ يَجُوزَهُ بِبَنِي إِسْرَائِيلَ، فَانْحَدَرُوا فِيهِ مُسْرِعِينَ، مُسْتَبْشِرِينَ، مُبَادِرِينَ، وَقَدْ شَاهَدُوا مِنَ الْأَمْرِ الْعَظِيمِ مَا يُحَيِّرُ النَّاظِرِينَ، وَيَهْدِي قُلُوبَ الْمُؤْمِنِينَ، فَلَمَّا جَاوَزُوهُ، وَجَاوَزَهُ، وَخَرَجَ آخِرُهُمْ مِنْهُ، وَانْفَصَلُوا عَنْهُ، كَانَ ذَلِكَ عِنْدَ قُدُومِ أَوَّلِ جَيْشِ فِرْعَوْنَ إِلَيْهِ، وَوُفُودِهِمْ عَلَيْهِ، فَأَرَادَ مُوسَى عَلَيْهِ السَّلَامُ، أَنْ يَضْرِبَ الْبَحْرَ بِعَصَاهُ لِيَرْجِعَ كَمَا كَانَ عَلَيْهِ; لِئَلَّا يَكُونَ لِفِرْعَوْنَ وَجُنُودِهِ وَصُولٌ إِلَيْهِ، وَلَا سَبِيلٌ عَلَيْهِ، فَأَمَرَهُ الْقَدِيرُ ذُو الْجَلَالِ، أَنَّ يَتْرُكَ الْبَحْرَ عَلَى هَذِهِ الْحَالِ، كَمَا قَالَ، وَهُوَ الصَّادِقُ فِي الْمَقَالِ فَلَمَّا تَرَكَهُ عَلَى هَيْئَتِهِ وَحَالَتِهِ، وَانْتَهَى فِرْعَوْنُ، فَرَأَى مَا رَأَى، وَعَايَنَ مَا عَايَنَ، هَالَهُ هَذَا الْمَنْظَرُ الْعَظِيمُ وَتَحَقَّقَ مَا كَانَ يَتَحَقَّقُهُ قَبْلَ ذَلِكَ، مِنْ أَنَّ هَذَا مِنْ فِعْلِ رَبِّ الْعَرْشِ الْكَرِيمِ، فَأَحْجَمَ وَلَمْ يَتَقَدَّمْ، وَنَدِمَ فِي نَفْسِهِ عَلَى خُرُوجِهِ فِي طَلَبِهِمْ، وَالْحَالَةُ هَذِهِ، حَيْثُ لَا يَنْفَعُهُ النَّدَمُ، لَكِنَّهُ أَظْهَرَ لِجُنُودِهِ تَجَلُّدًا، وَعَامَلَهُمْ مُعَامَلَةَ الْعِدَا، وَحَمَلَتْهُ النَّفْسُ الْكَافِرَةُ وَالسَّجِيَّةُ الْفَاجِرَةُ، عَلَى أَنْ قَالَ لِمَنِ اسْتَخَفَّهُمْ فَأَطَاعُوهُ، وَعَلَى بَاطِلِهِ تَابَعُوهُ: انْظُرُوا كَيْفَ انْحَسَرَ الْبَحْرُ لِي; لِأُدْرِكَ عَبِيدِي الْآبِقِينَ مِنْ يَدِي، الْخَارِجِينَ عَنْ طَاعَتِي وَبَلَدِي؟ وَجَعَلَ يُورِي فِي نَفْسِهِ أَنْ يَذْهَبَ خَلْفَهُمْ، وَيَرْجُو أَنْ يَنْجُوَ وَهَيْهَاتَ، وَيُقْدِمُ تَارَةً، وَيُحْجِمُ تَارَاتٍ. فَذَكَرُوا أَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ، تَبَدَّى فِي صُورَةِ فَارِسٍ، رَاكِبٍ عَلَى رَمَكَةِ حَائِلٍ، فَمَرَّ بَيْنَ يَدَيْ فَحْلِ فِرْعَوْنَ، لَعَنَهُ اللَّهُ، فَحَمْحَمَ إِلَيْهَا، وَأَقْبَلَ عَلَيْهَا، وَأَسْرَعَ جِبْرِيلُ بَيْنَ يَدَيْهِ، فَاقْتَحَمَ الْبَحْرَ، وَاسْتَبَقَ الْجَوَادَ، وَقَدْ أَجَادَ فَبَادَرَ مُسْرِعًا، هَذَا وَفِرْعَوْنُ لَا يَمْلِكُ مِنْ نَفْسِهِ وَلَا لِنَفْسِهِ ضَرًّا وَلَا نَفْعًا، فَلَمَّا رَأَتْهُ الْجُنُودُ قَدْ سَلَكَ الْبَحْرَ، اقْتَحَمُوا وَرَاءَهُ مُسْرِعِينَ، فَحَصَلُوا فِي الْبَحْرِ أَجْمَعِينَ أَكْتَعِينَ أَبْصَعِينَ، حَتَّى هَمَّ أَوَّلُهُمْ بِالْخُرُوجِ مِنْهُ، فَعِنْدَ ذَلِكَ، أَمَرَ اللَّهُ تَعَالَى كَلِيمَهُ ﷺ فِيمَا أَوْحَاهُ إِلَيْهِ، أَنْ يَضْرِبَ الْبَحْرَ بِعَصَاهُ، فَضَرَبَهُ، فَارْتَطَمَ عَلَيْهِمُ الْبَحْرُ كَمَا كَانَ، فَلَمْ يَنْجُ مِنْهُمْ إِنْسَانٌ. قَالَ اللَّهُ تَعَالَى: وَأَنْجَيْنَا مُوسَى وَمَنْ مَعَهُ أَجْمَعِينَ ثُمَّ أَغْرَقْنَا الْآخَرِينَ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ أَيْ فِي إِنْجَائِهِ أَوْلِيَاءَهُ فَلَمْ يَغْرَقْ مِنْهُمْ أَحَدٌ، وَإِغْرَاقِهِ أَعْدَاءَهُ، فَلَمْ يَخْلُصْ مِنْهُمْ أَحَدٌ، آيَةٌ عَظِيمَةٌ، وَبُرْهَانٌ قَاطِعٌ عَلَى قُدْرَتِهِ تَعَالَى الْعَظِيمَةِ، وَصِدْقِ رَسُولِهِ فِيمَا جَاءَ بِهِ عَنْ رَبِّهِ مِنَ الشَّرِيعَةِ الْكَرِيمَةِ، وَالْمَنَاهِجِ الْمُسْتَقِيمَةِ. وَقَالَ تَعَالَى: وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً وَإِنَّ كَثِيرًا مِنَ النَّاسِ عَنْ آيَاتِنَا لَغَافِلُونَ [ يُونُسَ: 90 - 92 ]. يُخْبِرُ تَعَالَى، عَنْ كَيْفِيَّةِ غَرَقِ فِرْعَوْنَ، زَعِيمِ كَفَرَةِ الْقِبْطِ، وَأَنَّهُ لَمَّا جَعَلَتِ الْأَمْوَاجُ تَخْفِضُهُ تَارَةً، وَتَرْفَعُهُ أُخْرَى، وَبَنُو إِسْرَائِيلَ يَنْظُرُونَ إِلَيْهِ، وَإِلَى جُنُودِهِ، مَاذَا أَحَلَّ اللَّهُ بِهِ وَبِهِمْ مِنَ الْبَأْسِ الْعَظِيمِ وَالْخَطْبِ الْجَسِيمِ، لِيَكُونَ أَقَرَّ لِأَعْيُنِ بَنِي إِسْرَائِيلَ، وَأَشْفَى لِنُفُوسِهِمْ، فَلَمَّا عَايَنَ فِرْعَوْنُ الْهَلَكَةَ وَأُحِيطَ بِهِ، وَبَاشَرَ سَكَرَاتِ الْمَوْتِ، أَنَابَ حِينَئِذٍ وَتَابَ، وَآمَنَ حِينَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا وَقَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: قَالَ لِي جِبْرِيلُ: لَوْ رَأَيْتَنِي وَأَنَا آخِذٌ مِنْ حَالِ الْبَحْرِ فَأَدُسُّهُ فِي فَمِ فِرْعَوْنَ مَخَافَةَ أَنْ تُدْرِكَهُ الرَّحْمَةُ وَفِي بَعْضِ الرِّوَايَاتِ: إِنَّ جِبْرِيلَ قَالَ: مَا بَغَضْتُ أَحَدًا بُغْضِي لِفِرْعَوْنَ، حِينَ قَالَ: أَنَا رَبُّكُمُ الْأَعْلَى. وَلَقَدْ جَعَلْتُ أَدُسُّ فِي فِيهِ الطِّينَ حِينَ قَالَ مَا قَالَ عدم قبول إيمان فرعون وَقَوْلُهُ تَعَالَى: آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ اسْتِفْهَامُ إِنْكَارٍ، وَنَصٌّ عَلَى عَدَمِ قَبُولِهِ تَعَالَى مِنْهُ; ذَلِكَ لِأَنَّهُ، وَاللَّهُ أَعْلَمُ، لَوْ رُدَّ إِلَى الدُّنْيَا كَمَا كَانَ، لَعَادَ إِلَى مَا كَانَ عَلَيْهِ، كَمَا أَخْبَرَ تَعَالَى عَنِ الْكُفَّارِ، إِذَا عَايَنُوا النَّارَ وَشَاهَدُوهَا، أَنَّهُمْ يَقُولُونَ: يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ [ الْأَنْعَامِ: 27 ]. قَالَ اللَّهُ: بَلْ بَدَا لَهُمْ مَا كَانُوا يُخْفُونَ مِنْ قَبْلُ وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ [ الْأَنْعَامِ: 28 ]. وَقَوْلُهُ: فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً قَالَ ابْنُ عَبَّاسٍ وَغَيْرُ وَاحِدٍ: شَكَّ بَعْضُ بَنِي إِسْرَائِيلَ فِي مَوْتِ فِرْعَوْنَ، حَتَّى قَالَ بَعْضُهُمْ: إِنَّهُ لَا يَمُوتُ. فَأَمَرَ اللَّهُ الْبَحْرَ، فَرَفَعَهُ عَلَى مُرْتَفَعٍ - قِيلَ: عَلَى وَجْهِ الْمَاءِ. وَقِيلَ: عَلَى نَجْوَةٍ مِنَ الْأَرْضِ - وَعَلَيْهِ دِرْعُهُ الَّتِي يَعْرِفُونَهَا مِنْ مَلَابِسِهِ; لِيَتَحَقَّقُوا بِذَلِكَ هَلَاكَهُ، وَيَعْلَمُوا قُدْرَةَ اللَّهِ عَلَيْهِ; وَلِهَذَا قَالَ: فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ أَيْ; مُصَاحِبًا دِرْعَكَ الْمَعْرُوفَةَ بِكَ لِتَكُونَ أَيْ; أَنْتَ آيَةً لِمَنْ خَلْفَكَ أَيْ; مِنْ بَنِي إِسْرَائِيلَ، دَلِيلًا عَلَى قُدْرَةِ اللَّهِ الَّذِي أَهْلَكَهُ. وَلِهَذَا قَرَأَ بَعْضُ السَّلَفِ: ( لِتَكُونَ لِمَنْ خَلَقَكَ آيَةً ). وَيُحْتَمَلُ أَنْ يَكُونَ الْمُرَادُ: نُنَجِّيكَ مُصَاحِبًا دِرْعَكَ; لِيَكُونَ دِرْعُكَ عَلَامَةً لِمَنْ وَرَاءَكَ مِنْ بَنِي إِسْرَائِيلَ، عَلَى مَعْرِفَتِكَ، وَأَنَّكَ هَلَكْتَ، وَاللَّهُ أَعْلَمُ. وَقَدْ كَانَ هَلَاكُهُ وَجُنُودِهِ فِي يَوْمِ عَاشُورَاءَ. كَمَا قَالَ الْإِمَامُ الْبُخَارِيُّ فِي " صَحِيحِهِ " بسنده عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَدِمَ النَّبِيُّ ﷺ الْمَدِينَةَ وَالْيَهُودُ تَصُومُ يَوْمَ عَاشُورَاءَ، فَقَالُوا: هَذَا يَوْمٌ ظَهَرَ فِيهِ مُوسَى عَلَى فِرْعَوْنَ. قَالَ النَّبِيُّ ﷺ: أَنْتُمْ أَحَقُّ بِمُوسَى مِنْهُمْ فَصُومُوا وَأَصْلُ هَذَا الْحَدِيثِ فِي " الصَّحِيحَيْنِ " وَغَيْرِهِمَا. وَاللَّهُ أَعْلَمُ. ولَمَّا أَغْرَقَ اللَّهُ فِرْعَوْنَ وَجُنُودَهُ، حِينَئِذٍ سَبَّحَ مُوسَى وَبَنُو إِسْرَائِيلَ بِهَذَا التَّسْبِيحِ لِلرَّبِّ، وَقَالُوا: نُسَبِّحُ الرَّبَّ الْبَهِيَّ الَّذِي قَهَرَ الْجُنُودَ، وَنَبَذَ فُرْسَانَهَا فِي الْبَحْرِ الْمَنِيعِ الْمَحْمُودِ. وَهُوَ تَسْبِيحٌ طَوِيلٌ. قَالُوا: وَأَخَذَتْ مَرْيَمُ النَّبِيَّةُ، أُخْتُ هَارُونَ دُفًّا بِيَدِهَا، وَخَرَجَ النِّسَاءُ فِي أَثَرِهَا، كُلُّهُنَّ بِدُفُوفٍ وَطُبُولٍ، وَجَعَلَتْ مَرْيَمُ تُرَتِّلُ لَهُنَّ وَتَقُولُ: سُبْحَانَ الرَّبِّ الْقَهَّارِ، الَّذِي قَهَرَ الْخُيُولَ وَرُكْبَانَهَا، إِلْقَاءً فِي الْبَحْرِ. هَكَذَا رَأَيْتُهُ فِي كِتَابِهِمْ. وَلَعَلَّ هَذَا هُوَ مِنَ الَّذِي حَمَلَ مُحَمَّدَ بْنَ كَعْبٍ الْقُرَظِيَّ عَلَى زَعْمِهِ أَنَّ مَرْيَمَ بِنْتَ عِمْرَانَ، أُمَّ عِيسَى، هِيَ أُخْتُ هَارُونَ وَمُوسَى، مَعَ قَوْلِهِ: يَا أُخْتَ هَارُونَ وَقَدْ بَيَّنَّا غَلَطَهُ فِي ذَلِكَ، وَأَنَّ هَذَا لَا يُمْكِنُ أَنْ يُقَالَ، وَلَمْ يُتَابِعْهُ أَحَدٌ عَلَيْهِ، بَلْ كُلُّ وَاحِدٍ خَالَفَهُ فِيهِ، وَلَوْ قُدِّرَ أَنَّ هَذَا مَحْفُوظٌ، فَهَذِهِ مَرْيَمُ بِنْتُ عِمْرَانَ، أُخْتُ مُوسَى وَهَارُونَ، عَلَيْهِمَا السَّلَامُ، وَأُمُّ عِيسَى عَلَيْهَا السَّلَامُ، وَافَقَتْهَا فِي الِاسْمِ، وَاسْمِ الْأَبِ، وَاسْمِ الْأَخِ; لِأَنَّهُمْ كَمَا قَالَ رَسُولُ اللَّهِ، ﷺ، لِلْمُغِيرَةِ بْنِ شُعْبَةَ لَمَّا سَأَلَهُ أَهْلُ نَجْرَانَ، عَنْ قَوْلِهِ: يَا أُخْتَ هَارُونَ فَلَمْ يَدْرِ مَا يَقُولُ لَهُمْ، حَتَّى سَأَلَ رَسُولَ اللَّهِ ﷺ، عَنْ ذَلِكَ، فَقَالَ: أَمَا عَلِمْتَ أَنَّهُمْ كَانُوا يُسَمَّوْنَ بِأَسْمَاءِ أَنْبِيَائِهِمْ رَوَاهُ مُسْلِمٌ. وَقَوْلُهُمْ: النَّبِيَّةُ. كَمَا يُقَالُ لِلْمَرْأَةِ مِنْ بَيْتِ الْمَلِكِ: مَلِكَةٌ. وَمِنْ بَيْتِ الْإِمْرَةِ: أَمِيرَةٌ. وَإِنْ لَمْ تَكُنْ مُبَاشِرَةً شَيْئًا مِنْ ذَلِكَ، فَكَذَا هَذِهِ اسْتِعَارَةٌ لَهَا، لَا أَنَّهَا نَبِيَّةٌ حَقِيقَةً يُوحَى إِلَيْهَا. وَضَرْبُهَا بِالدُّفِّ فِي مِثْلِ هَذَا الْيَوْمِ - الَّذِي هُوَ أَعْظَمُ الْأَعْيَادِ عِنْدَهُمْ - دَلِيلٌ عَلَى أَنَّهُ قَدْ كَانَ شَرْعُ مَنْ قَبْلَنَا ضَرْبَ الدُّفِّ فِي الْعِيدِ. وَهَذَا مَشْرُوعٌ لَنَا أَيْضًا فِي حَقِّ النِّسَاءِ; لِحَدِيثِ الْجَارِيَتَيْنِ اللَّتَيْنِ كَانَتَا عِنْدَ عَائِشَةَ تَضْرِبَانِ بِالدُّفِّ فِي أَيَّامِ مِنًى، وَرَسُولُ اللَّهِ ﷺ مُضْطَجِعٌ، مُوَلٍّ ظَهْرَهُ إِلَيْهِمْ، وَوَجْهُهُ إِلَى الْحَائِطِ، فَلَمَّا دَخَلَ أَبُو بَكْرٍ زَجَرَهُنَّ، وَقَالَ: أَبِمَزْمُورِ الشَّيْطَانِ فِي بَيْتِ رَسُولِ اللَّهِ ﷺ ؟ فَقَالَ: دَعْهُنَّ يَا أَبَا بَكْرٍ، فَإِنَّ لِكُلِّ قَوْمٍ عِيدًا، وَهَذَا عِيدُنَا وَهَكَذَا يُشْرَعُ عِنْدَنَا فِي الْأَعْرَاسِ، وَلِقُدُومِ الْغُيَّابِ، كَمَا هُوَ مُقَرَّرٌ فِي مَوْضِعِهِ. وَاللَّهُ أَعْلَمُ.

     ✧ The destruction of Pharaoh and his soldiers When the Copts of Egypt persisted in their disbelief, arrogance, and stubbornness, following their king Pharaoh and opposing the Prophet of Allah, His Messenger, and the one to whom He spoke, Moses son of ʿImrān ﷺ, and when Allah established against the people of Egypt the great, overwhelming proofs and showed them such extraordinary wonders as dazzled the eyes and bewildered the minds, yet they did not desist, cease, withdraw, or turn back, and none of them believed except a few—it was said: three, namely the wife of Pharaoh, about whose story the People of the Book have no knowledge, the believer from the family of Pharaoh, and the sincere man who came running from the farthest part of the city and said: “O Moses, the chiefs are conspiring against you to kill you, so leave; indeed I am to you a sincere adviser.” This was said by Ibn ʿAbbās, as reported from him by Ibn Abī Ḥātim. What he means is other than the sorcerers, for they were from the Copts. It was also said: rather a group of the Copts from Pharaoh’s people believed in him, as well as all the sorcerers and all the people of the Children of Israel. This is indicated by the words of Allah, Exalted is He: “But none believed in Moses except the offspring of his people, for fear of Pharaoh and their chiefs, lest they persecute them. And indeed Pharaoh was haughty in the land, and indeed he was of the transgressors” [Yūnus: 83]. The pronoun in “except the offspring of his people” refers to Pharaoh, because the context indicates that. It was also said: it refers to Moses, because of its proximity. The first is more apparent. Their faith was hidden for fear of Pharaoh and his might, his tyranny and his authority, and of their chiefs lest they inform on them to him and he turn them away from their religion. Allah, Exalted is He, said—and sufficient is Allah as witness—informing about Pharaoh: “And indeed Pharaoh was haughty in the land,” meaning a tyrant, obstinate, exalting himself without right, “and indeed he was of the transgressors,” meaning in all his affairs, matters, and circumstances. But he was a stump whose uprooting had come due, a foul fruit whose picking had arrived, and a cursed soul whose destruction had been decreed. At that point Moses said: “And Moses said, ‘O my people, if you have believed in Allah, then rely upon Him, if you should be Muslims.’ They said, ‘Upon Allah we rely. Our Lord, do not make us a trial for the wrongdoing people, and save us by Your mercy from the disbelieving people’” [Yūnus 84–86]. He commanded them to rely upon Allah, seek His help, and turn to Him. They complied, and Allah made for them, out of what they were in, a way out and an exit. “And We inspired to Moses and his brother: ‘Settle your people in Egypt in houses, and make your houses a direction of prayer, and establish prayer, and give good tidings to the believers.’” Allah, Exalted is He, inspired to Moses and his brother Aaron (peace be upon them) to take for their people houses distinct from the houses of the Copts, so that they would be prepared for departure when commanded, and so that some might recognize the houses of others. His words, “and make your houses a direction of prayer,” were interpreted as meaning mosques. It was also said: the meaning is to pray much in them. In this case the meaning is to seek help against the harm, hardship, and distress they were in through much prayer, as Allah, Exalted is He, said: “And seek help through patience and prayer, and indeed it is difficult except for the humbly submissive” [al-Baqarah: 45]. When the Messenger of Allah ﷺ was distressed by a matter, he would pray. It was also said: the meaning is that they were not at that time able to manifest their worship in their gatherings and places of worship, so they were commanded to pray in their houses as a substitute for the manifestation of the rites of the true religion at that time, which their situation required them to conceal, out of fear of Pharaoh and his chiefs. The first meaning is stronger, because of his words, “and give good tidings to the believers,” though it does not negate the second either. And Allah knows best. Saʿīd b. Jubayr said: “and make your houses a direction of prayer,” meaning facing one another. The commentators and others among the People of the Book said: The Children of Israel asked Pharaoh for permission to go out to a festival of theirs, and he permitted them, though unwillingly. But they prepared and got ready to leave, and in reality it was a stratagem against Pharaoh and his soldiers, so that they might escape from them and depart from among them. Allah inspired to Moses, commanding him to travel with the Children of Israel and to carry with him the coffin of Joseph son of Jacob and bury it in the holy land. Moses asked about it, and no one knew it except an old woman, who showed him its place in the Nile. Moses retrieved it, and it was in a marble chest. He took it with him and set out. He commanded the Children of Israel to borrow as much of the jewelry of the Copts as they could, and they did so and took a great deal. Moses departed with the Children of Israel by night, while the Copts did not know. Moses was at the rear of the Children of Israel, and Aaron at their front. They marched on, going immediately, heading for the land of Syria. The age of Moses when he left Egypt: The scholars of the biography said: Moses was eighty years old when he left Egypt. It is said that between the birth of Abraham and the departure of Moses with the Children of Israel from Egypt there were five hundred and five years, and that from the descent of Adam to the departure of Moses with the Children of Israel from Egypt there were three thousand eight hundred and forty years. When Pharaoh learned of their departure, he raged against them with the utmost rage, and his anger against them intensified. He began urging on his army and gathering his soldiers to catch up with them and destroy them. The scholars of exegesis said: When Pharaoh rode out with his soldiers in pursuit of the Children of Israel, following their tracks, he was in a dense, massive army, so much so that it was said: among his horses were a hundred thousand black stallions, and the number of his soldiers exceeded one million six hundred thousand. Allah knows best. It was also said: the Children of Israel were about six hundred thousand fighting men, not counting children, and between their departure from Egypt in the company of Moses ﷺ and their entry into it in the company of their father Israel there were four hundred and twenty-six solar years. The point is that Pharaoh caught up with them with his soldiers at sunrise, and the two groups came into view of each other. No doubt or confusion remained, and each of the two parties saw and beheld its companion and recognized him. Nothing remained but fighting, skirmishing, and combat. At that point the companions of Moses said, in fear: “Indeed we are overtaken.” That was because they had been forced in their route toward the sea, and they had no path or escape except to enter and plunge into it, which no one could do or was able to do. The mountains were on their left and right, towering and lofty, and Pharaoh had confronted and faced them. They saw him with his soldiers, armies, numbers, and equipment, and they were in the utmost fear and terror because of the humiliation and evil they had suffered under his authority. They complained to the Prophet of Allah about what they were in, what they had witnessed and seen. The truthful messenger, the one who was believed and who believed, said to them: “No! Indeed my Lord is with me; He will guide me.” He was at the rear, so he advanced to the front and looked at the sea, which was churning with its waves and whose salty foam was increasing, and he said: “Here I have been commanded.” With him were his brother Aaron and Joshua son of Nūn, who at that time was one of the leaders of the Children of Israel, their scholars, and their great worshippers. Allah had inspired to him and made him a prophet after Moses and Aaron (peace be upon them). Also with them was the believer from the family of Pharaoh. They stood, while all the Children of Israel were gathered around them. It is said that the believer from the family of Pharaoh rode his horse repeatedly into the sea to see whether it could be crossed, but it could not, and he said to Moses ﷺ: “O Prophet of Allah, is it here that you have been commanded?” He said: “Yes.” When the matter became grave, the situation restricted, the affair severe, and Pharaoh and his soldiers approached in their effort, their force, their iron, their anger, and their rage, eyes turned away and hearts reached the throats. At that point the Forbearing, the Great, the Powerful, the Lord of the noble Throne inspired to Moses, the one to whom He spoke: “Strike the sea with your staff.” When he struck it, it is said that he said to it: “Split, by Allah’s permission.” It is also said that he addressed it as Abū Khālid. Allah knows best. Allah, Exalted is He, said: “Then We inspired to Moses: ‘Strike the sea with your staff,’ and it parted, and each part was like a great mountain.” It is said that it split into twelve paths, one path for each tribe to walk through, and it was even said that it became like windows so that they could see one another. This is questionable, because water is a transparent body that reflects light behind it. Thus the water of the sea stood like mountains, withheld by the great power issuing from the One who says to a thing, “Be,” and it is. Allah commanded the west wind, and it blew over the surface of the sea and dried it until it became dry ground that did not cling to the hooves of horses and beasts. Allah, Exalted is He, said: “And We had inspired to Moses: ‘Travel by night with My servants and strike for them a dry path through the sea. You shall not fear being overtaken nor be afraid.’ Then Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them. And Pharaoh led his people astray and did not guide” [Ṭā Hā: 77–79]. The point is that when the state of the sea came to this condition, by the permission of the great, mighty Lord of irresistible might, Moses ﷺ was commanded to cross it with the Children of Israel. They went down into it swiftly, rejoicing, hastening, having witnessed a great matter that bewilders onlookers and guides the hearts of the believers. When they had crossed it, and he had crossed it, and the last of them came out and they separated from it, that was when the first of Pharaoh’s army arrived at it and came upon it. Moses ﷺ wanted to strike the sea with his staff so that it would return to its former state, so that Pharaoh and his soldiers would have no way to reach it or any path upon it. But the Powerful, the Majestic commanded him to leave the sea in that state, as He said—and He is truthful in speech. When he left it in its form and condition, and Pharaoh arrived and saw what he saw and beheld what he beheld, this great sight terrified him, and he realized what he had already realized before, that this was the act of the Lord of the noble Throne. He held back and did not advance, and inwardly regretted his going out in pursuit of them in this situation, when regret was of no avail. But he showed steadfastness to his soldiers and treated them as one who opposes. His disbelieving soul and wicked nature drove him to say to those whom he had made light-headed and who obeyed him and followed his falsehood: “Look how the sea has receded for me, so that I may catch my slaves who have fled from my hand and gone out from my obedience and my land.” He tried to conceal in himself the idea of going after them, and he hoped to escape—but how far! He advanced at times and held back at others. They mentioned that Gabriel ﷺ appeared in the form of a rider on a mare in heat and passed in front of Pharaoh’s stallion—may Allah curse him. The stallion neighed at her and turned toward her, and Gabriel hurried before him and plunged into the sea, and the steed raced ahead, having done well, and rushed forward quickly. Pharaoh could not control himself or bring himself any harm or benefit. When the soldiers saw that he had entered the sea, they plunged in after him, hurrying, and they all fell into the sea, every last one of them, until the first of them was about to come out of it. At that point Allah, Exalted is He, commanded the one to whom He spoke, in what He inspired to him, to strike the sea with his staff. He struck it, and the sea closed over them as it was before, and not one human being among them survived. Allah, Exalted is He, said: “And We saved Moses and those with him, all together. Then We drowned the others. Indeed in that is a sign, but most of them were not believers. And indeed your Lord—He is the Mighty, the Merciful.” That is, in His saving His allies, none of whom drowned, and His drowning His enemies, none of whom escaped, there is a great sign and a decisive proof of His great power and the truthfulness of His Messenger in what he brought from his Lord of the noble law and the upright ways. And He, Exalted is He, said: “And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in transgression and enmity until, when drowning overtook him, he said, ‘I believe that there is no deity except the one in whom the Children of Israel believe, and I am of the Muslims.’ Now? And you had disobeyed before and were of the corrupters. So today We will save you in body, that you may be a sign to those after you. And indeed many among the people are heedless of Our signs” [Yūnus: 90–92]. He, Exalted is He, informs about the manner of the drowning of Pharaoh, the leader of the disbelieving Copts, and that when the waves began tossing him down at one moment and lifting him up at another, while the Children of Israel watched him and his soldiers and what Allah had brought upon them of great calamity and grave disaster, so that it would be a joy to the eyes of the Children of Israel and a healing for their souls. When Pharaoh witnessed destruction and was surrounded, and tasted the pangs of death, he turned and repented and believed at a time when faith does not benefit any soul. Abū Dāwūd al-Ṭayālisī said with his chain of transmission from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ said: “Gabriel said to me: ‘If only you had seen me when I was taking mud from the sea and stuffing it into Pharaoh’s mouth, fearing that mercy might reach him.’” In some versions: Gabriel said: “I have never hated anyone as I hated Pharaoh when he said: ‘I am your lord, the most high.’ Indeed, I was stuffing mud into his mouth when he said what he said.” The rejection of Pharaoh’s faith: And His words, Exalted is He: “Now? And you had disobeyed before and were of the corrupters,” is a question of denial and an explicit statement that He, Exalted is He, did not accept it from him, because—Allah knows best—if he were returned to this world as he had been, he would go back to what he was upon, as Allah, Exalted is He, informed about the disbelievers when they see the Fire and witness it, that they will say: “O would that we could be returned and not deny the signs of our Lord and be among the believers” [al-Anʿām: 27]. Allah said: “Rather, what they had concealed before has become apparent to them. And if they were returned, they would return to what they were forbidden from, and indeed they are liars” [al-Anʿām: 28]. And His words: “So today We will save you in body, that you may be a sign to those after you.” Ibn ʿAbbās and more than one said: Some of the Children of Israel doubted the death of Pharaoh, until some of them said: He does not die. So Allah commanded the sea, and it lifted him onto a raised place—it was said: on the surface of the water, and it was said: on a mound of land—with his armor, which they recognized among his garments, so that they might verify his destruction and know Allah’s power over him. Therefore He said: “So today We will save you in body,” meaning accompanied by your well-known armor, so that you may be—that is, you yourself—a sign to those after you, that is, to the Children of Israel, a proof of the power of Allah who destroyed him. For this reason some of the early generations read: “that you may be a sign to those whom you created.” It is also possible that the meaning is: We will save you accompanied by your armor, so that your armor may be a sign to those behind you, the Children of Israel, of recognition of you and that you have perished. And Allah knows best. His destruction and that of his soldiers occurred on the day of ʿĀshūrāʾ. As al-Bukhārī said in his “Ṣaḥīḥ,” with his chain of transmission from Ibn ʿAbbās, who said: The Prophet ﷺ came to Madinah and the Jews were fasting on the day of ʿĀshūrāʾ. They said: “This is a day on which Moses prevailed over Pharaoh.” The Prophet ﷺ said: “You have more right to Moses than they do, so fast.” The origin of this hadith is in the “two Ṣaḥīḥs” and elsewhere. And Allah knows best. When Allah drowned Pharaoh and his soldiers, Moses and the Children of Israel sang this praise to the Lord and said: “We praise the glorious Lord who subdued the armies and cast their horsemen into the mighty, praiseworthy sea.” It is a long song of praise. They said: Maryam the prophetess, the sister of Aaron, took a tambourine in her hand, and the women went out after her, all of them with tambourines and drums, and Maryam chanted for them and said: “Glory to the Lord, the Subduer, who subdued the horses and their riders, casting them into the sea.” This is how I saw it in their book. Perhaps this is what led Muḥammad b. Kaʿb al-Quraẓī to claim that Maryam daughter of ʿImrān, the mother of Jesus, was the sister of Aaron and Moses, combined with the words: “O sister of Aaron.” We have already explained his error in that, and that this cannot be said, and no one followed him in it; rather everyone opposed him in it. Even if this were preserved, this is Maryam daughter of ʿImrān, the sister of Moses and Aaron (peace be upon them), and the mother of Jesus (peace be upon her), who coincided with her in name, the name of the father, and the name of the brother, because, as the Messenger of Allah ﷺ said to al-Mughīrah b. Shuʿbah when the people of Najrān asked him about the words “O sister of Aaron” and he did not know what to say to them, until he asked the Messenger of Allah ﷺ about that, and he said: “Do you not know that they used to name themselves after their prophets?” Muslim reported it. Their saying “the prophetess” is like saying of a woman from the house of the king: “queen,” and from the house of the emirate: “princess,” even if she did not actually exercise any of that. So this is a metaphor for her, not that she was truly a prophetess to whom revelation came. Her playing the tambourine on such a day—which is the greatest festival among them—is evidence that the law of those before us included playing the tambourine on the day of festival. This is also prescribed for us with respect to women, because of the hadith of the two young girls who were with ʿĀʾishah playing the tambourine during the days of Minā, while the Messenger of Allah ﷺ was lying down with his back turned to them and his face to the wall. When Abū Bakr entered, he scolded them and said: “The wind instrument of Satan in the house of the Messenger of Allah ﷺ?” He said: “Leave them, O Abū Bakr, for every people has a festival, and this is our festival.” Likewise it is prescribed among us at weddings and for the arrival of those who have been absent, as is established in its proper place. And Allah knows best.

226. Tarikh (al-Tabari) 213No grade recorded

     وَذَكَرُوا أَنَّهُمْ لَمَّا جَاوَزُوا الْبَحْرَ، وَذَهَبُوا قَاصِدِينَ إِلَى بِلَادِ الشَّامِ، مَكَثُوا ثَلَاثَةَ أَيَّامٍ، لَا يَجِدُونَ مَاءً، فَتَكَلَّمَ مَنْ تَكَلَّمَ مِنْهُمْ بِسَبَبِ ذَلِكَ، فَوَجَدُوا مَاءً زُعَاقًا أُجَاجًا، لَمْ يَسْتَطِيعُوا شُرْبَهُ، فَأَمَرَ اللَّهُ مُوسَى، عَلَيْهِ السَّلَامُ، فَأَخَذَ خَشَبَةً فَوَضَعَهَا فِيهِ، فَحَلَا وَسَاغَ شُرْبُهُ، وَعَلَّمَهُ الرَّبُّ هُنَالِكَ فَرَائِضَ وَسُنَنًا، وَوَصَّاهُ وَصَايَا كَثِيرَةً. وَقَدْ قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ الْعَزِيزِ، الْمُهَيْمِنِ عَلَى مَا عَدَاهُ مِنَ الْكُتُبِ ثُمَّ سَارُوا فَأَتَوْا عَلَى قَوْمٍ يَعْبُدُونَ الْأَصْنَامَ فَقَالُوا يَا مُوسَى اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَؤُلَاءِ مُتَبَّرٌ مَا هُمْ فِيهِ وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ قَالُوا هَذَا الْجَهْلَ وَالضَّلَالَ، وَقَدْ عَايَنُوا مِنْ آيَاتِ اللَّهِ وَقُدْرَتِهِ، مَا دَلَّهُمْ عَلَى صِدْقِ مَا جَاءَهُمْ بِهِ رَسُولُ ذِي الْجَلَالِ وَالْإِكْرَامِ، وَذَلِكَ أَنَّهُمْ مَرُّوا عَلَى قَوْمٍ يَعْبُدُونَ أَصْنَامًا، قِيلَ: كَانَتْ عَلَى صُوَرِ الْبَقَرِ. فَكَأَنَّهُمْ سَأَلُوهُمْ: لِمَ يَعْبُدُونَهَا، فَزَعَمُوا لَهُمْ أَنَّهَا تَنْفَعُهُمْ وَتَضُرُّهُمْ، وَيَسْتَرْزِقُونَ بِهَا عِنْدَ الضَّرُورَاتِ، فَكَأَنَّ بَعْضَ الْجُهَّالِ مِنْهُمْ صَدَّقُوهُمْ فِي ذَلِكَ، فَسَأَلُوا نَبِيَّهُمُ الْكَلِيمَ الْكَرِيمَ الْعَظِيمَ، أَنْ يَجْعَلَ لَهُمْ آلِهَةً كَمَا لِأُولَئِكَ آلِهَةٌ، فَقَالَ لَهُمْ مُبَيِّنًا لَهُمْ أَنَّهُمْ لَا يَعْقِلُونَ وَلَا يَهْتَدُونَ: إِنَّ هَؤُلَاءِ مُتَبَّرٌ مَا هُمْ فِيهِ وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ. ثُمَّ ذَكَّرَهُمْ نِعْمَةَ اللَّهِ عَلَيْهِمْ، فِي تَفْضِيلِهِ إِيَّاهُمْ عَلَى عَالِمِي زَمَانِهِمْ بِالْعِلْمِ، وَالشَّرْعِ، وَالرَّسُولِ الَّذِي بَيْنَ أَظْهُرِهِمْ، وَمَا أَحْسَنَ بِهِ إِلَيْهِمْ، وَمَا امْتَنَّ بِهِ عَلَيْهِمْ، مِنْ إِنْجَائِهِمْ مِنْ قَبْضَةِ فِرْعَوْنَ الْجَبَّارِ الْعَنِيدِ، وَإِهْلَاكِهِ إِيَّاهُ وَهُمْ يَنْظُرُونَ، وَتَوْرِيثِهِ إِيَّاهُمْ مَا كَانَ فِرْعَوْنُ وَمَلَؤُهُ يَجْمَعُونَهُ مِنَ الْأَمْوَالِ وَالسَّعَادَةِ، وَمَا كَانُوا يَعْرِشُونَ، وَبَيَّنَ لَهُمْ أَنَّهُ لَا تَصْلُحُ الْعِبَادَةُ إِلَّا لِلَّهِ وَحْدَهُ، لَا شَرِيكَ لَهُ; لِأَنَّهُ الْخَالِقُ الرَّازِقُ الْقَهَّارُ، وَلَيْسَ كُلُّ بَنِي إِسْرَائِيلَ سَأَلَ هَذَا السُّؤَالَ، بَلِ الضَّمِيرُ عَائِدٌ عَلَى الْجِنْسِ فِي قَوْلِهِ: وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتَوْا عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَهُمْ قَالُوا يَامُوسَى اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ أَيْ; قَالَ بَعْضُهُمْ كَمَا فِي قَوْلِهِ: وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا وَعُرِضُوا عَلَى رَبِّكَ صَفًّا لَقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ بَلْ زَعَمْتُمْ أَلَّنْ نَجْعَلَ لَكُمْ مَوْعِدًا [ الْكَهْفِ: 47، 48 ]. فَالَّذِينَ زَعَمُوا هَذَا بَعْضُ النَّاسِ، لَا كُلُّهُمْ. وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي وَاقِدٍ اللَّيْثِيِّ، قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ، قَبْلَ حُنَيْنٍ، فَمَرَرْنَا بِسِدْرَةٍ فَقُلْتُ: يَا رَسُولَ اللَّهِ، اجْعَلْ لَنَا ذَاتَ أَنْوَاطٍ، كَمَا لِلْكُفَّارِ ذَاتُ أَنْوَاطٍ. وَكَانَ الْكَفَّارُ يَنُوطُونَ سِلَاحَهُمْ بِسِدْرَةٍ، وَيَعْكُفُونَ حَوْلَهَا، فَقَالَ النَّبِيُّ ﷺ: اللَّهُ أَكْبَرُ، هَذَا كَمَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى: اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ. إِنَّكُمْ تَرْكَبُونَ سُنَنَ الَّذِينَ مِنْ قَبْلِكُمْ

     ✧ They mentioned that when they had crossed the sea and went on their way toward the lands of Syria, they remained there for three days without finding water. Some of them spoke because of that, and they found water that was bitter and salty, which they could not drink. So Allah commanded Moses ﷺ, and he took a piece of wood and placed it in it, and it became sweet and its drinking was pleasant. There the Lord taught him obligations and sunnahs and enjoined upon him many commandments. Allah the Exalted has said in His Mighty Book, which is dominant over all other books: Then they journeyed on and came upon a people who worshipped idols. They said, “O Moses, make for us a god just as they have gods.” He said, “Indeed, you are a people who are ignorant. Indeed, as for these, what they are engaged in is destined for destruction, and vain is what they have been doing.” They said this out of ignorance and misguidance, even though they had witnessed of Allah’s signs and His power what showed them the truthfulness of what the Messenger of the Lord of Majesty and Honor had brought them. That is because they passed by a people who worshipped idols—it is said they were in the shape of cows. It was as if they asked them why they worshipped them, and they claimed to them that they benefited them and harmed them, and that they sought provision through them in times of necessity. It was as if some of the ignorant among them believed them in that, so they asked their prophet, the noble, generous, and great spokesman, to make for them gods just as those had gods. He said to them, making clear to them that they did not understand and were not guided: “Indeed, as for these, what they are engaged in is destined for destruction, and vain is what they have been doing.” Then he reminded them of Allah’s favor upon them, in that He had preferred them over the people of their time through knowledge, law, and the messenger who was among them, and how well He had treated them and what blessings He had bestowed upon them, in saving them from the grip of Pharaoh, the mighty tyrant and obstinate one, and destroying him while they were looking on, and making them inherit what Pharaoh and his chiefs had been amassing of wealth and happiness and what they had been constructing. And he made clear to them that worship is not proper except for Allah alone, with no partner, because He is the Creator, the Provider, the Subduer. Not all of the Children of Israel asked this question; rather, the pronoun refers to the kind in His saying: “And We brought the Children of Israel across the sea, and they came upon a people devoted to idols they had. They said, ‘O Moses, make for us a god just as they have gods’” — that is, some of them said it, as in His saying: “And We will gather them and not leave out any one of them, and they will be presented before your Lord in rows: ‘You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment.’” [al-Kahf: 47, 48]. Those who claimed this were some of the people, not all of them. Imam Ahmad said with his chain of transmission on the authority of Abu Wāqid al-Laythī, who said: We went out with the Messenger of Allah ﷺ before Hunayn, and we passed by a lote tree. I said: “O Messenger of Allah, make for us a Dhāt Anwāṭ just as the disbelievers have a Dhāt Anwāṭ.” The disbelievers used to hang their weapons on a lote tree and stay around it in worship. The Prophet ﷺ said: “Allah is greater! This is just as the Children of Israel said to Moses: ‘Make for us a god just as they have gods.’ Indeed, you are following the ways of those who came before you.”

227. Tarikh (al-Tabari) 214No grade recorded

     ثم إنَّ مُوسَى، عَلَيْهِ السَّلَامُ، لَمَّا انْفَصَلَ مِنْ بِلَادِ مِصْرَ، أمره اللَّهَ تَعَالَى /أَنْ يَسِيرَ بِبَنِي إِسْرَائِيلَ إِلَى أَرِيحَا بَلَدِ الْجَبَّارِينَ، وَهِيَ أَرْضُ بَيْتِ الْمَقْدِسِ فوَجَدَ فِيهَا قَوْمًا مِنَ الْجَبَّارِينَ، مِنْ الْحَيْثَانِيِّينَ، وَالْفَزَارِيِّينَ، وَالْكَنْعَانِيِّينَ، وَغَيْرِهِمْ فَأَمَرَهُمْ مُوسَى، عَلَيْهِ السَّلَامُ، بِالدُّخُولِ عَلَيْهِمْ، وَمُقَاتَلَتِهِمْ وَإِجْلَائِهِمْ إِيَّاهُمْ عَنْ بَيْتِ الْمَقْدِسِ، فَإِنَّ اللَّهَ كَتَبَهُ لَهُمْ، وَوَعَدَهُمْ إِيَّاهُ، عَلَى لِسَانِ إِبْرَاهِيمَ الْخَلِيلِ، وَمُوسَى الْكَلِيمِ الْجَلِيلِ، فَأَبَوْا وَنَكَلُوا عَنِ الْجِهَادِ، فذَكِّرُهُمْ نَبِيُّ اللَّهِ نِعْمَةَ اللَّهِ عَلَيْهِمْ، إِحْسَانَهُ عَلَيْهِمْ بِالنِّعَمِ الدِّينِيَّةِ وَالدُّنْيَوِيَّةِ، وَيَأْمُرُهُمْ بِالْجِهَادِ فِي سَبِيلِ اللَّهِ، وَمُقَاتَلَةِ أَعْدَائِهِ، فَقَالَ: يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَى أَدْبَارِكُمْ أَيْ; تَنْكِصُوا عَلَى أَعْقَابِكُمْ، وَتَنْكِلُوا عَلَى قِتَالِ أَعْدَائِكُمْ. فَتَنْقَلِبُوا خَاسِرِينَ أَيْ; فَتَخْسَرُوا بَعْدَ الرِّبْحِ، وَتَنْقُصُوا بَعْدَ الْكَمَالِ. قَالُوا يَا مُوسَى إِنَّ فِيهَا قَوْمًا جَبَّارِينَ أَيْ; عُتَاةً كَفَرَةً مُتَمَرِّدِينَ، وَإِنَّا لَنْ نَدْخُلَهَا حَتَّى يَخْرُجُوا مِنْهَا فَإِنْ يَخْرُجُوا مِنْهَا فَإِنَّا دَاخِلُونَ، خَافُوا مِنْ هَؤُلَاءِ الْجَبَّارِينَ، وَقَدْ عَايَنُوا هَلَاكَ فِرْعَوْنَ، وَهُوَ أَجْبَرُ مِنْ هَؤُلَاءِ، وَأَشَدُّ بَأْسًا، وَأَكْثَرُ جَمْعًا، وَأَعْظَمُ جُنْدًا. وَهَذَا يَدُلُّ عَلَى أَنَّهُمْ مَلُومُونَ فِي هَذِهِ الْمَقَالَةِ، وَمَذْمُومُونَ عَلَى هَذِهِ الْحَالَةِ، مِنَ الذِّلَّةِ عَنْ مُصَاوَلَةِ الْأَعْدَاءِ، وَمُقَاوَمَةِ الْمَرَدَةِ الْأَشْقِيَاءِ. وَقَدْ ذَكَرَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ هَاهُنَا آثَارًا، فِيهَا مُجَازَفَاتٌ كَثِيرَةٌ بَاطِلَةٌ، يَدُلُّ الْعَقْلُ وَالنَّقْلُ عَلَى خِلَافِهَا; مِنْ أَنَّهُمْ كَانُوا أَشْكَالًا هَائِلَةً ضِخَامًا جِدًّا، حَتَّى إِنَّهُمْ ذَكَرُوا أَنَّ رُسُلَ بَنِي إِسْرَائِيلَ، لَمَّا قَدِمُوا عَلَيْهِمْ، تَلَقَّاهُمْ رَجُلٌ مِنْ رُسُلِ الْجَبَّارِينَ، فَجَعَلَ يَأْخُذُهُمْ وَاحِدًا وَاحِدًا، وَيَلُفُّهُمْ فِي أَكْمَامِهِ وَحُجْزَةِ سَرَاوِيلِهِ، وَهُمُ اثْنَا عَشَرَ رَجُلًا، فَجَاءَ بِهِمْ، فَنَثَرَهُمْ بَيْنَ يَدَيْ مَلِكِ الْجَبَّارِينَ، فَقَالَ: مَا هَؤُلَاءِ؟ وَلَمْ يَعْرِفْ أَنَّهُمْ مِنْ بَنِي آدَمَ حَتَّى عَرَّفُوهُ. وَكُلُّ هَذِهِ هَذَيَانَاتٌ وَخُرَافَاتٌ لَا حَقِيقَةَ لَهَا، وَأَنَّ الْمَلِكَ بَعَثَ مَعَهُمْ عِنَبًا، كُلُّ عِنَبَةٍ تَكْفِي الرَّجُلَ، وَشَيْئًا مِنْ ثِمَارِهِمْ; لِيَعْلَمُوا ضَخَامَةَ أَشْكَالِهِمْ، وَهَذَا لَيْسَ بِصَحِيحٍ. ولَوْ كَانَ هَذَا صَحِيحًا لَكَانَ بَنُو إِسْرَائِيلَ مَعْذُورِينَ فِي النُّكُولِ عَنْ قِتَالِهِمْ، وَقَدْ ذَمَّهُمُ اللَّهُ عَلَى نُكُولِهِمْ، وَعَاقَبَهُمْ بِالتِّيهِ عَلَى تَرْكِ جِهَادِهِمْ، وَمُخَالَفَتِهِمْ رَسُولَهُمْ، وَقَدْ أَشَارَ عَلَيْهِمْ رَجُلَانِ صَالِحَانِ مِنْهُمْ بِالْإِقْدَامِ، وَنَهَيَاهُمْ عَنِ الْإِحْجَامِ. وَيُقَالُ: إِنَّهُمَا يُوشَعُ بْنُ نُونٍ، وَكَالِبُ بْنُ يُوفَنَّا. قَالَهُ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَعِكْرِمَةُ، وَعَطِيَّةُ، وَالسُّدِّيُّ، وَالرَّبِيعُ بْنُ أَنَسٍ، وَغَيْرُ وَاحِدٍ. قَالَ رَجُلَانِ مِنَ الَّذِينَ يَخَافُونَ أَيْ; يَخَافُونَ اللَّهَ وَقَرَأَ بَعْضُهُمْ: ( يُخَافُونَ ) ; أَيْ يُهَابُونَ، أَنْعَمَ اللَّهُ عَلَيْهِمَا أَيْ; بِالْإِسْلَامِ، وَالْإِيمَانِ، وَالطَّاعَةِ، وَالشَّجَاعَةِ: ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ أَيْ; إِذَا تَوَكَّلْتُمْ عَلَى اللَّهِ، وَاسْتَعَنْتُمْ بِهِ، وَلَجَأْتُمْ إِلَيْهِ، نَصَرَكُمْ عَلَى عَدُوِّكُمْ، وَأَيَّدَكُمْ عَلَيْهِمْ، وَأَظْفَرَكُمْ بِهِمْ. قَالُوا يَامُوسَى إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ فَصَمَّمَ مَلَؤُهُمْ علىالنُّكُولِ عَنِ الْجِهَادِ، وَوَقَعَ أَمْرٌ عَظِيمٌ، وَوَهَنٌ كَبِيرٌ. فَيُقَالُ: إِنَّ يُوشَعَ، وَكَالِبَ لَمَّا سَمِعَا هَذَا الْكَلَامَ شَقَّا ثِيَابَهُمَا، وَإِنَّ مُوسَى وَهَارُونَ، عَلَيْهِمَا السَّلَامُ، سَجَدَا; إِعْظَامًا لِهَذَا الْكَلَامِ وَغَضَبًا لِلَّهِ عَزَّ وَجَلَّ، وَشَفَقَةً عَلَيْهِمْ مِنْ وَبِيلِ هَذِهِ الْمَقَالَةِ. قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ قَالَ ابْنُ عَبَّاسٍ: اقْضِ بَيْنِي وَبَيْنَهُمْ. قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الْأَرْضِ فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ عُوقِبُوا عَلَى نُكُولِهِمْ بِالتَّيَهَانِ فِي الْأَرْضِ، يَسِيرُوا إِلَى غَيْرِ مَقْصِدٍ، لَيْلًا وَنَهَارًا، وَصَبَاحًا وَمَسَاءً. وَيُقَالُ: إِنَّهُ لَمْ يَخْرُجْ أَحَدٌ مِنَ التِّيهِ مِمَّنْ دَخَلَهُ، بَلْ مَاتُوا كُلُّهُمْ فِي مُدَّةِ أَرْبَعِينَ سَنَةً، وَلَمْ يَبْقَ إِلَّا ذَرَّارِيُّهُمْ سِوَى يُوشَعَ، وَكَالِبَ، عَلَيْهِمَا السَّلَامُ.

     ✧ Then when Moses ﷺ departed from the land of Egypt, Allah Most High commanded him to lead the Children of Israel to Jericho, the land of the giants, which is the land of the Holy House. There he found a people of giants from the Hittites, the Perizzites, the Canaanites, and others. Moses ﷺ commanded them to enter upon them, fight them, and expel them from the Holy House, for Allah had decreed it for them and promised it to them on the tongue of Abraham the Friend, and Moses the noble spokesman. But they refused and held back from fighting. Allah's Prophet reminded them of Allah's favor upon them and His kindness to them in religious and worldly blessings, and commanded them to strive in the path of Allah and fight His enemies. He said: "O my people, enter the Holy Land which Allah has decreed for you, and do not turn back on your heels," meaning do not retreat on your heels and hold back from fighting your enemies, "for then you will return as losers," meaning you will lose after gain and diminish after completeness. They said: "O Moses, indeed there are a tyrannical people in it," meaning insolent, disbelieving, rebellious, "and we will never enter it until they leave it. If they leave it, then we will enter." They feared these giants though they had witnessed the destruction of Pharaoh, who was more powerful than these, more severe in might, more numerous in gathering, and greater in army. This indicates that they are blameworthy in this statement and censured for this condition of baseness in facing enemies and resisting rebellious wicked ones. Many commentators have mentioned here reports containing many false exaggerations that reason and transmission indicate their contrary: that they were dreadful, enormously huge forms, to the extent that they mentioned that the spies of the Children of Israel, when they came upon them, a man from the messengers of the giants met them and began taking them one by one and wrapping them in his sleeves and the waistband of his trousers, while they were twelve men. He brought them and scattered them before the king of the giants, who said, "What are these?" and did not know they were of the children of Adam until they informed him. All these are ravings and legends with no reality, and that the king sent with them grapes, each grape sufficing a man, and something of their fruits so they might know the hugeness of their forms. This is not sound. Had this been sound, the Children of Israel would have been excused in holding back from fighting them, but Allah censured them for their holding back and punished them with wandering for abandoning fighting them and opposing their messenger. Two righteous men among them advised them to advance and forbade them from hesitation. It is said they were Joshua b. Nūn and Caleb b. Yūfannā. This was said by Ibn ʿAbbās, Mujāhid, ʿIkrimah, ʿAṭiyyah, al-Suddī, al-Rabīʿ b. Anas, and more than one. Two men of those who feared, meaning they feared Allah (and some read it as "they are feared," meaning they are held in awe), whom Allah had favored, meaning with Islam, faith, obedience, and courage, said: "Enter upon them through the gate, and when you enter it, you will be victorious. And upon Allah rely, if you are believers," meaning if you rely on Allah, seek His help, and turn to Him, He will support you against your enemy, strengthen you over them, and grant you victory over them. They said: "O Moses, we will never enter it ever, as long as they are in it. So go, you and your Lord, and fight. We are sitting here." Their leaders resolved firmly upon holding back from fighting, and a great matter and severe weakness occurred. It is said that when Joshua and Caleb heard this speech, they tore their garments, and Moses and Aaron (peace be upon them) prostrated in reverence for this speech, in anger for Allah Almighty, and in compassion for them from the evil consequence of this statement. He said: "My Lord, I have control only over myself and my brother, so separate between us and the wicked people." Ibn ʿAbbās said: Judge between me and them. He said: "Then it is forbidden to them for forty years; they will wander in the land. So do not grieve over the wicked people." They were punished for their holding back with wandering in the land, walking without a destination, night and day, morning and evening. It is said that no one who entered the wandering came out of it; rather they all died within the period of forty years, and none remained except their offspring, except Joshua and Caleb (peace be upon them).

228. Tarikh (al-Tabari) 215No grade recorded

     قِصَّةَ بِلْعَامَ بْنِ بَاعُورَاءَ  ، الَّذِي قَالَ تَعَالَى فِيهِ: وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ذَلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ سَاءَ مَثَلًا الْقَوْمُ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَأَنْفُسَهُمْ كَانُوا يَظْلِمُونَ [ الْأَعْرَافِ: 175 - 177 ]. وَأَنَّهُ كَانَ فِيمَا قَالَهُ ابْنُ عَبَّاسٍ، وَغَيْرُهُ، يَعْلَمُ الِاسْمَ الْأَعْظَمَ، وَأَنَّ قَوْمَهُ سَأَلُوهُ أَنْ يَدْعُوَ عَلَى مُوسَى وَقَوْمِهِ، رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ سَالِمِ بْنِ أَبِي النَّضْرِ، أَنَّهُ حَدَّثَ أَنَّ مُوسَى لَمَّا نَزَلَ فِي أَرْضِ كَنْعَانَ مِنْ أَرْضِ الشَّامِ، وَكَانَ بِلْعَامُ بِقَرْيَةٍ مِنْ قُرَى الْبَلْقَاءِ، فَأَتَى قَوْمُ بَلْعَمٍ إِلَى بَلْعَمٍ، فَقَالُوا لَهُ: هَذَا مُوسَى بْنُ عِمْرَانَ فِي بَنِي إِسْرَائِيلَ، قَدْ جَاءَ يُخْرِجُنَا مِنْ بِلَادِنَا وَيَقْتُلُنَا وَيُحِلُّهَا بَنِي إِسْرَائِيلَ وَيَسْكُنُهَا، وَإِنَّا قَوْمُكَ وَلَيْسَ لَنَا مَنْزِلٌ، وَأَنْتَ رَجُلٌ مُجَابُ الدَّعْوَةِ فَادْعُ اللَّهَ عَلَيْهِمْ. فَقَالَ: وَيَلْكُمْ! نَبِيُّ اللَّهِ مَعَهُ الْمَلَائِكَةُ وَالْمُؤْمِنُونَ فَكَيْفَ أَدْعُو عَلَيْهِمْ وَأَنَا أَعْلَمُ مِنَ اللَّهِ [مَا أَعْلَمُ]. قَالُوا: مَا لَنَا مِنْ مَنْزِلٍ، فَلَمْ يَزَالُوا بِهِ يُرَقِّقُونَهُ وَيَتَضَرَّعُونَ إِلَيْهِ حَتَّى فَتَنُوهُ فَافْتَتَنَ فَرَكِبَ حِمَارَهُ مُتَوَجِّهًا إِلَى الْجَبَلِ الَّذِي يُطْلِعُهُ عَلَى عَسْكَرِ بَنِي إِسْرَائِيلَ، فَمَا سَارَ عَلَيْهَا غَيْرَ قَلِيلٍ حَتَّى رَبَضَتْ بِهِ، فَنَزَلَ عَنْهَا فَضَرَبَهَا حَتَّى أَذْلَقَهَا وَأَذِنَ اللَّهُ لَهَا فَكَلَّمَتْهُ، فَقَالَتْ: وَيْحَكَ يَا بَلْعَمُ! أَيْنَ تَذْهَبُ؟! أَلَا تَرَى الْمَلَائِكَةَ أَمَامِي تَرُدُّنِي [عَنْ] وَجْهِي هَذَا، أَتَذْهَبُ إِلَى نَبِيِّ اللَّهِ وَالْمُؤْمِنِينَ تَدْعُو عَلَيْهِمْ! فَلَمْ يَنْزِعْ عَنْهَا يَضْرِبُهَا، فَخَلَّى اللَّهُ سَبِيلَهَا حِينَ فَعَلَ بِهَا ذَلِكَ. فَانْطَلَقَتْ حَتَّى إِذَا أَشْرَفَتْ بِهِ عَلَى عَسْكَرِ مُوسَى وَبَنَى إِسْرَائِيلَ جَعَلَ لَا يَدْعُو لِقَوْمِهِ بِخَيْرٍ إِلَّا صُرِفَ لِسَانُهُ إِلَى بَنِي إِسْرَائِيلَ. قَالَ: فَقَالَ قَوْمُهُ: أَتَدْرِي يَا بَلْعَمُ مَا تَصْنَعُ إِنَّمَا تَدْعُو لَهُمْ وَتَدْعُو عَلَيْنَا، قَالَ: فَهَذَا مَا لَا أَمْلِكُ، هَذَا شَيْءٌ قَدْ غَلَبَ اللَّهُ عَلَيْهِ، فَانْدَلَعَ لِسَانُهُ فَوَقَعَ عَلَى صَدْرِهِ، فَقَالَ لَهُمْ: قَدْ ذَهَبَتِ الْآنَ مِنِّي الدُّنْيَا وَالْآخِرَةُ، فَلَمْ يَبْقَ إِلَّا الْمَكْرُ وَالْحِيلَةُ، فَسَأَحْتَالُ لَكُمْ. جَمِّلُوا النِّسَاءَ وَأَعْطُوهُنَّ السِّلَعَ، ثُمَّ أَرْسَلُوهُنَّ إِلَى الْعَسْكَرِ يَبِعْنَهَا فِيهِ، وَأْمُرُوهُنَّ أَنْ لَا تَمْنَعَ امْرَأَةٌ نَفْسَهَا مِنْ رَجُلٍ أَرَادَهَا، فَإِنَّهُ إِنْ زَنَى رَجُلٌ وَاحِدٌ مِنْهُمْ كُفِيتُمُوهُمْ. فَزَيَّنُوا نِسَاءَهُمْ وَبَعَثُوهُنَّ إِلَى الْمُعَسْكَرِ، فَمَرَّتِ امْرَأَةٌ مِنْهُمُ اسْمُهَا كَسْتَى بِرَجُلٍ مِنْ عُظَمَاءِ بَنِي إِسْرَائِيلَ، وَهُوَ زِمْرِيُّ بْنُ شَلُومَ، يُقَالُ إِنَّهُ كَانَ رَأْسَ سِبْطِ بَنِي شَمْعُونَ بْنِ يَعْقُوبَ. فَدَخَلَ بِهَا قُبَّتَهُ، فَلَمَّا خَلَا بِهَا أَرْسَلَ اللَّهُ الطَّاعُونَ عَلَى بَنِي إِسْرَائِيلَ، فَجَعَلَ يَجُوسُ فِيهِمْ، فَلَمَّا بَلَغَ الْخَبَرُ إِلَى فِنْحَاصَ بْنِ الْعَيْزَارِ بْنِ هَارُونَ، أَخَذَ حَرْبَتَهُ، وَكَانَتْ مِنْ حَدِيدٍ فَدَخَلَ عَلَيْهِمَا الْقُبَّةَ، فَانْتَظَمَهُمَا جَمِيعًا فِيهَا، ثُمَّ خَرَجَ بِهِمَا عَلَى النَّاسِ وَالْحَرْبَةِ فِي يَدِهِ، وَقَدِ اعْتَمَدَ عَلَى خَاصِرَتِهِ وَأَسْنَدَهَا إِلَى لِحْيَتِهِ، وَرَفْعَهُمَا نَحْوَ السَّمَاءِ وَجَعَلَ يَقُولُ: اللَّهُمَّ هَكَذَا نَفْعَلُ بِمَنْ يَعْصِيكَ. وَرَفَعَ الطَّاعُونَ، فَكَانَ جُمْلَةُ مَنْ مَاتَ فِي تِلْكَ السَّاعَةِ سَبْعِينَ أَلْفًا، وَالْمُقَلِّلُ يَقُولُ: عِشْرِينَ أَلْفًا. وَكَانَ فِنْحَاصُ بِكْرَ أَبِيهِ الْعَيْزَارِ بْنِ هَارُونَ، فَلِهَذَا يَجْعَلُ بَنُو إِسْرَائِيلَ لِوَلَدِ فِنْحَاصَ مِنَ الذَّبِيحَةِ الْقِبَةَ وَالذِّرَاعَ وَاللَّحْيَ، وَلَهُمُ الْبِكْرُ مِنْ كُلِّ أَمْوَالِهِمْ وَأَنْفُسِهِمْ. وَقَدْ قِيلَ: إِنَّ بِلْعَامَ لَمَّا دَعَا عَلَى قَوْمِ مُوسَى تَاهُوا، وَإِنَّ مُوسَى دَعَا عَلَيْهِ ثُمَّ حَارَبَ أَهْلَ بَلَدِهِ بَعْدَ خُرُوجِهِ مِنَ التِّيهِ، فَأَسَرَهُ وَقَتَلَهُ، وَحَارَبَ الْكَنْعَانِيِّينَ، وَقَتَلَ عُوجَ، وَحَارَبَ مُوسَى الْيُونَانِيِّينَ وَالْمَدْيَانِيِّينَ وَالْأُمَمَ الْكَافِرَةَ.

     ✧ The story of Bilʿām b. Bāʿūrāʾ, about whom Allah Almighty said: “And recite to them the news of the one to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators. And if We had willed, We could have elevated him thereby, but he adhered to the earth and followed his desire. His example is like that of the dog: if you drive it away, it pants, or if you leave it, it pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will reflect. Evil is the example of the people who denied Our signs and were wronging themselves.” [al-Aʿrāf: 175–177]. And according to what Ibn ʿAbbās and others said, he knew the Greatest Name, and his people asked him to invoke against Moses and his people. Muḥammad b. Isḥāq narrated from Sālim b. Abī al-Naḍr that he related that when Moses encamped in the land of Canaan in Syria, Bilʿām was in a village of al-Balqāʾ. Bilʿām’s people came to Bilʿām and said to him: “This is Moses b. ʿImrān among the Children of Israel; he has come to expel us from our lands, kill us, and settle the Children of Israel in them and have them dwell there. We are your people and we have no dwelling, and you are a man whose supplication is answered, so invoke Allah against them.” He said: “Woe to you! He is a prophet of Allah, with him are the angels and the believers, so how can I invoke against them when I know from Allah what I know?” They said: “We have no dwelling.” They kept softening him and entreating him until they tempted him, and he was tempted. He mounted his donkey, heading toward the mountain that would overlook the camp of the Children of Israel. He had traveled only a little on it before it lay down with him. He dismounted and beat it until he exhausted it, and Allah gave it permission to speak, and it said: “Woe to you, Bilʿām! Where are you going? Do you not see the angels in front of me, turning me back from this direction of mine? Will you go to the prophet of Allah and the believers to invoke against them?” He did not desist from beating it, so Allah let it proceed when he had done that to it. It went on until it brought him overlooking the camp of Moses and the Children of Israel, and he began not to invoke good for his people except that his tongue was turned to the Children of Israel. He said: His people said: “Do you know, Bilʿām, what you are doing? You are only invoking for them and invoking against us.” He said: “This is what I do not control; this is something Allah has prevailed over.” His tongue lolled out and fell upon his chest, and he said to them: “Now the world and the hereafter have gone from me; nothing remains but cunning and stratagem, so I will devise a stratagem for you. Adorn the women, give them goods, then send them to the camp to sell them there, and command them that no woman should withhold herself from any man who wants her, for if one man among them commits fornication, you will be spared of them.” So they adorned their women and sent them to the camp. One of their women named Kastā passed by a man of the notables of the Children of Israel, who was Zimrī b. Shalūm. It is said that he was the head of the tribe of the sons of Simeon b. Jacob. He entered his tent with her, and when he was alone with her, Allah sent the plague upon the Children of Israel, and it began to sweep through them. When the news reached Phinehas b. Eleazar b. Aaron, he took his spear, which was of iron, entered the tent upon them both, and impaled them both together with it. Then he brought them out to the people with the spear in his hand, leaning it against his waist and supporting it against his beard, raising them toward the sky and saying: “O Allah, thus do we do to those who disobey You.” The plague was lifted. The total number of those who died at that hour was seventy thousand, and the one who minimizes says: twenty thousand. Phinehas was the firstborn of his father Eleazar b. Aaron, and for this reason the Children of Israel give to the descendants of Phinehas from the sacrifice the breast, the foreleg, and the jaw, and to them belongs the firstborn of all their wealth and their persons. It has also been said that when Bilʿām invoked against the people of Moses, they wandered, and that Moses invoked against him, then fought the people of his land after his departure from the wandering, captured him, and killed him, and fought the Canaanites and killed Og, and Moses fought the Greeks, the Midianites, and the disbelieving nations.

229. Tarikh (al-Tabari) 216No grade recorded

     وَمِنَ الْحَوَادِثِ قَتْلُ مُوسَى عَلَيْهِ السَّلَامَ عُوجَ بْنَ عَنَاقَ  ثُمَّ إِنَّ مُوسَى الْتَقَى هُوَ وَعَوْجُ بْنُ عِنَاقٍ وحَكَى أَبُو جَعْفَرٍ الطَّبَرِيُّ أَنَّ عِوَجًا عَاشَ أَلْفَ سَنَةٍ، وَإِنَّهُ الْتَقَى بِمُوسَى، فَضَرَبَ مُوسَى كَعْبَ عِوَجٍ فَقَتَلَهُ. وَعَنَاقُ اسْمُ أَبِيهِ، وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: بَلِ اسْمُ أُمِّهِ، وَكَانَتْ مِنْ بَنَاتِ آدَمَ. قَالَ: وَوُلِدَ عُوجٌ فِي زَمَنِ آدَمَ، وَكَانَ جَبَّارًا لَا يُوصَفُ عِظَمًا، وَعُمُرُهُ ثَلَاثَةُ آلَافِ سَنَةٍ وَسِتُّمِائَةِ سَنَةٍ حَتَّى أَدْرَكَ مُوسَى، وَكَانَ الْمَاءُ فِي زَمَانِ الْغَرَقِ إِلَى حُجْزَتِهِ، وَكَانَ يَتَنَاوَلُ الْحُوتَ مِنَ الْبَحْرِ فَيَرْفَعُهُ بِيَدِهِ فِي الْهَوَاءِ فَيَفُورُ فِي حَرِّ الشَّمْسِ ثُمَّ يَأْكُلُهُ. وَكَانَ سَبَبُ هَلَاكِهِ أَنَّهُ قَطَعَ حَجَرًا مِنْ جَبَلٍ فَجَاءَ بِهِ عَلَى رَأْسِهِ لِيَقْلِبَهُ عَلَى عَسْكَرِ مُوسَى، فَبَعَثَ اللَّهُ طَائِرًا فَنَقَرَ الْحَجَرَ فَنَزَلَ فِي عُنُقِهِ، فَجَاءَ مُوسَى فَضَرَبَهُ بِالْعَصَا فِي كَعْبِهِ فَقَتَلَهُ. وقيل أَنَّ عُوجَ بْنَ عُنُقَ، خَرَجَ مِنْ عِنْدِ الْجَبَّارِينَ إِلَى بَنِي إِسْرَائِيلَ; لِيُهْلِكَهُمْ، وَكَانَ طُولُهُ ثَلَاثَةَ آلَافِ ذِرَاعٍ، وَثَلَاثَمِائَةِ ذِرَاعٍ، وَثَلَاثَةً وَثَلَاثِينَ ذِرَاعًا، وَثُلْثَ ذِرَاعٍ، هَكَذَا ذَكَرَهُ الْبَغَوِيُّ وَغَيْرُهُ، وَلَيْسَ بِصَحِيحٍ، كَمَا قَدَّمْنَا بَيَانَهُ عِنْدَ قَوْلِهِ ﷺ: إِنَّ اللَّهَ خَلَقَ آدَمَ، طُولُهُ سِتُّونَ ذِرَاعًا، ثُمَّ لَمْ يَزَلِ الْخَلْقُ يَنْقُصُ حَتَّى الْآنَ. قَالُوا: فَعَمَدَ عُوجُ إِلَى قِمَّةِ جَبَلٍ، فَاقْتَلَعَهَا، ثُمَّ أَخَذَهَا بِيَدَيْهِ; لِيُلْقِيَهَا عَلَى جَيْشِ مُوسَى، فَجَاءَ طَائِرٌ، فَنَقَرَ تِلْكَ الصَّخْرَةَ، فَخَرَقَهَا، فَصَارَتْ طَوْقًا فِي عُنُقِ عُوجَ بْنِ عُنُقَ، ثُمَّ عَمَدَ مُوسَى إِلَيْهِ، فَوَثَبَ فِي الْهَوَاءِ عَشَرَةَ أَذْرُعٍ، وَطُولُهُ عَشَرَةُ أَذْرُعٍ، وَبِيَدِهِ عَصَاهُ، وَطُولُهَا عَشَرَةُ أَذْرُعٍ، فَوَصَلَ إِلَى كَعْبِ قَدَمِهِ فَقَتَلَهُ. يُرْوَى هَذَا عَنْ نَوْفٍ الْبِكَالِيِّ، وَنَقَلَهُ ابْنُ جَرِيرٍ، عَنِ ابْنِ عَبَّاسٍ، وَفِي إِسْنَادِهِ إِلَيْهِ نَظَرٌ. ثُمَّ هُوَ مَعَ هَذَا كُلِّهِ مِنَ الْإِسْرَائِيلِيَّاتِ، وَكُلُّ هَذِهِ مِنْ وَضْعِ جُهَّالِ بَنِي إِسْرَائِيلَ فَإِنَّ الْأَخْبَارَ الْكِذْبَةَ قَدْ كَثُرَتْ عِنْدَهُمْ، وَلَا تَمْيِيزَ لَهُمْ بَيْنَ صَحِيحِهَا وَبَاطِلِهَا.

     ✧ Among the events is Moses's ﷺ killing of ʿŪj b. ʿAnāq. Then Moses met ʿŪj b. ʿAnāq. Abū Jaʿfar al-Ṭabarī related that ʿŪj lived a thousand years, and that he met Moses, and Moses struck ʿŪj's ankle and killed him. ʿAnāq is the name of his father. Wahb b. Munabbih said: Rather it is the name of his mother, and she was one of the daughters of Adam. He said: ʿŪj was born in the time of Adam, and he was a tyrant of indescribable size, and his age was three thousand six hundred years until he reached the time of Moses. The water at the time of the flood reached his waist, and he would take a fish from the sea with his hand and raise it into the air, and it would seethe in the heat of the sun, then he would eat it. The cause of his destruction was that he cut a stone from a mountain and brought it on his head to overturn it upon Moses's camp. Then Allah sent a bird that pecked at the stone, and it descended upon his neck. Then Moses came and struck him with the staff on his ankle and killed him. It was said that ʿŪj b. ʿUnuq went out from the tyrants against the Children of Israel to destroy them, and his height was three thousand three hundred and thirty-three cubits and a third of a cubit. Thus al-Baghawī and others mentioned it, but it is not authentic, as we have already explained in connection with his ﷺ saying: Allah created Adam, his height being sixty cubits, then creation has not ceased to diminish until now. They said: ʿŪj then went to the summit of a mountain, uprooted it, and took it with his hands to cast it upon Moses's army. Then a bird came and pecked at that rock, piercing it, so that it became a collar around the neck of ʿŪj b. ʿUnuq. Then Moses went to him and leapt into the air ten cubits, his own height being ten cubits, and in his hand was his staff, its length ten cubits, and he reached the ankle of his foot and killed him. This is related from Nawf al-Bikālī, and Ibn Jarīr transmitted it from Ibn ʿAbbās, but there is something questionable in its chain to him. Then, with all this, it is from the Israelite traditions, and all of these are fabrications of the ignorant among the Children of Israel, for false reports have multiplied among them, and they cannot distinguish between the sound and the false.

230. Tarikh (al-Tabari) 217No grade recorded

     دُخُولِ بَنِي إِسْرَائِيلَ التِّيهَ  وَمَا جَرَى لَهُمْ فِيهِ مِنَ الْأُمُورِ الْعَجِيبَةِ فَلَمَّا ضُرِبَ عَلَيْهِمُ التِّيهُ نَدِمَ مُوسَى، فَقَالُوا: يَا مُوسَى كَيْفَ لَنَا هَا هُنَا بِالطَّعَامِ، فَأَنْزَلَ اللَّهُ عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى فَأَمَّا الْمَنُّ فَقِيلَ هُوَ كَالصَّمْغِ وَطَعْمُهُ كَالشَّهْدِ يَقَعُ عَلَى الْأَشْجَارِ، وَقِيلَ: هُوَ التَّرَنْجَبِينُ، وَقِيلَ: هُوَ الْخُبْزُ الرِّقَاقُ، وَقِيلَ: هُوَ عَسَلٌ كَانَ يَنْزِلُ لِكُلِّ إِنْسَانٍ صَاعٌ، وَأَمَّا السَّلْوَى فَهُوَ طَائِرٌ يُشْبِهُ السُّمَانَى. فَقَالُوا: أَيْنَ الشَّرَابُ ؟ فَأَمَرَ مُوسَى فَضَرَبَ بِعَصَاهُ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا لِكُلِّ سِبْطٍ عَيْنٌ. فَقَالُوا: أَيْنَ الظِّلُّ ؟ فَظَلَّلَ عَلَيْهِمُ الْغَمَامَ فَقَالُوا: أَيْنَ اللِّبَاسُ ؟ فَكَانَتْ ثِيَابُهُمْ تَطُولُ مَعَهُمْ وَلَا يَتَمَزَّقُ لَهُمْ ثَوْبٌ. ثُمَّ قَالُوا: يَامُوسَى لَنْ نَصْبِرَ عَلَى طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ اهْبِطُوا مِصْرًا فَإِنَّ لَكُمْ مَا سَأَلْتُمْ. فَلَمَّا خَرَجُوا مِنَ التِّيهِ رُفِعَ عَنْهُمُ الْمَنَّ وَالسَّلْوَى. مما جرى في فترة التيه ومما جرى في فترة التيه أَنَّ يُوشَعَ جَهَّزَهُ مُوسَى لِقِتَالِ طَائِفَةٍ مِنَ الْكُفَّارِ، وَأَنَّ مُوسَى وَهَارُونَ، وَخُورَ، جَلَسُوا عَلَى رَأْسِ أَكَمَةٍ، وَرَفَعَ مُوسَى عَصَاهُ، فَكُلَّمَا رَفَعَهَا انْتَصَرَ يُوشَعُ عَلَيْهِمْ وَكُلَّمَا مَالَتْ يَدُهُ بِهَا مِنْ تَعَبٍ أَوْ نَحْوِهِ، غَلَبَهُ أُولَئِكَ، وَجَعَلَ هَارُونُ وَخُورُ يُدَعِّمَانِ يَدَيْهِ عَنْ يَمِينِهِ وَشِمَالِهِ ذَلِكَ الْيَوْمَ إِلَى غُرُوبِ الشَّمْسِ، فَانْتَصَرَ حِزْبُ يُوشَعَ عَلَيْهِ السَّلَامُ. وَعِنْدَهُمْ; أَنَّ يَثْرُونَ كَاهِنَ مَدْيَنَ، وَخَتَنَ مُوسَى، عَلَيْهِ السَّلَامُ، بَلَغَهُ مَا كَانَ مِنْ أَمْرِ مُوسَى، وَكَيْفَ أَظْفَرَهُ اللَّهُ بِعَدُوِّهِ فِرْعَوْنَ فَقَدِمَ عَلَى مُوسَى مُسْلِمًا وَمَعَهُ ابْنَتُهُ صِفُّورَا زَوْجَةُ مُوسَى، وَابْنَاهَا مِنْهُ جَرْشُونُ، وَعَازِرُ، فَتَلَقَّاهُ مُوسَى وَأَكْرَمَهُ، وَاجْتَمَعَ بِهِ شُيُوخُ بَنِي إِسْرَائِيلَ، وَعَظَّمُوهُ وَأَجَلُّوهُ. وَذَكَرُوا أَنَّهُ رَأَى كَثْرَةَ اجْتِمَاعِ بَنِي إِسْرَائِيلَ عَلَى مُوسَى، فِي الْخُصُومَاتِ الَّتِي تَقَعُ بَيْنَهُمْ، فَأَشَارَ عَلَى مُوسَى أَنْ يَجْعَلَ عَلَى النَّاسِ رِجَالًا أُمَنَاءَ، أَتْقِيَاءَ، أَعِفَّاءَ، يُبْغِضُونَ الرِّشَاءَ وَالْخِيَانَةَ، فَيَجْعَلُهُمْ عَلَى النَّاسِ رُءُوسَ أُلُوفٍ، وَرُءُوسَ مِئِينَ، وَرُؤْسَ خَمْسِينَ، وَرُؤْسَ عَشَرَةٍ، فَيَقْضُوا بَيْنَ النَّاسِ، فَإِذَا أَشْكَلَ عَلَيْهِمْ أَمْرٌ جَاءُوكَ، فَفَصَلْتَ بَيْنَهُمْ مَا أَشْكَلَ عَلَيْهِمْ، فَفَعَلَ ذَلِكَ مُوسَى عَلَيْهِ السَّلَامُ. قَالُوا: وَدَخَلَ بَنُو إِسْرَائِيلَ الْبَرِّيَّةَ، عِنْدَ سَيْنَاءَ فِي الشَّهْرِ الثَّالِثِ مِنْ خُرُوجِهِمْ مِنْ مِصْرَ، وَكَانَ خُرُوجُهُمْ فِي أَوَّلِ السَّنَةِ الَّتِي شُرِعَتْ لَهُمْ، وَهِيَ أَوَّلُ فَصْلِ الرَّبِيعِ. فَكَأَنَّهُمْ دَخَلُوا التِّيهَ فِي أَوَّلِ فَصْلِ الصَّيْفِ. وَاللَّهُ أَعْلَمُ. قَالُوا: وَنَزَلَ بَنُو إِسْرَائِيلَ حَوْلَ طُورِ سَيْنَاءَ، وَصَعِدَ مُوسَى الْجَبَلَ، فَكَلَّمَهُ رَبُّهُ، وَأَمَرَهُ أَنْ يُذَكِّرَ بَنِي إِسْرَائِيلَ مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْهِمْ مِنْ إِنْجَائِهِ إِيَّاهُمْ مِنْ فِرْعَوْنَ وَقَوْمِهِ، وَكَيْفَ حَمَلَهُمْ عَلَى مِثْلِ جَنَاحَيْ نِسْرٍ مِنْ يَدِهِ وَقَبْضَتِهِ، وَأَمَرَهُ أَنْ يَأْمُرَ بَنِي إِسْرَائِيلَ بِأَنْ يَتَطَهَّرُوا وَيَغْتَسِلُوا وَيَغْسِلُوا ثِيَابَهُمْ وَلْيَسْتَعِدُّوا إِلَى الْيَوْمِ الثَّالِثِ، فَإِذَا كَانَ فِي الْيَوْمِ الثَّالِثِ فَلْيَجْتَمِعُوا حَوْلَ الْجَبَلِ، وَلَا يَقْتَرِبَنَّ أَحَدٌ مِنْهُمْ إِلَيْهِ، فَمَنْ دَنَا مِنْهُ قُتِلَ، حَتَّى وَلَا شَيْءٌ مِنَ الْبَهَائِمِ، مَا دَامُوا يَسْمَعُونَ صَوْتَ الْقَرْنِ، فَإِذَا سَكَنَ الْقَرْنُ فَقَدْ حَلَّ لَكُمْ أَنْ تَرْتَقُوهُ، فَسَمِعَ بَنُو إِسْرَائِيلَ ذَلِكَ، وَأَطَاعُوا، وَاغْتَسَلُوا، وَتَنَظَّفُوا، وَتَطَيَّبُوا، فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ رَكِبَ الْجَبَلَ غَمَامَةٌ عَظِيمَةٌ، وَفِيهَا أَصْوَاتٌ وَبُرُوقٌ، وَصَوْتُ الصُّورِ شَدِيدٌ جِدًّا، فَفَزِعَ بَنُو إِسْرَائِيلَ مِنْ ذَلِكَ فَزَعًا شَدِيدًا، وَخَرَجُوا فَقَامُوا فِي سَفْحِ الْجَبَلِ، وَغَشِيَ الْجَبَلَ دُخَانٌ عَظِيمٌ فِي وَسَطِهِ عَمُودُ نُورٍ، وَتَزَلْزَلَ الْجَبَلُ كُلُّهُ زَلْزَلَةً شَدِيدَةً، وَاسْتَمَرَّ صَوْتُ الصُّورِ، وَهُوَ الْبُوقُ، وَاشْتَدَّ، وَمُوسَى، عَلَيْهِ السَّلَامُ، فَوْقَ الْجَبَلِ، وَاللَّهِ يُكَلِّمُهُ وَيُنَاجِيهِ، وَأَمَرَ الرَّبُّ، عَزَّ وَجَلَّ، مُوسَى أَنْ يَنْزِلَ، فَيَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَقْتَرِبُوا مِنَ الْجَبَلِ; لِيَسْمَعُوا وَصِيَّةَ اللَّهِ، وَيَأْمُرَ الْأَحْبَارَ، وَهُمْ عُلَمَاؤُهُمْ، أَنْ يَدْنُوا فَيَصْعَدُوا الْجَبَلَ; لِيَتَقَدَّمُوا بِالْقُرْبِ - وَهَذَا نَصٌّ فِي كِتَابِهِمْ عَلَى وُقُوعِ النَّسْخِ لَا مَحَالَةَ - فَقَالَ مُوسَى: يَا رَبِّ إِنَّهُمْ لَا يَسْتَطِيعُونَ أَنْ يَصْعَدُوهُ، وَقَدْ نَهَيْتَهُمْ عَنْ ذَلِكَ فَأَمَرَهُ اللَّهُ تَعَالَى أَنْ يَذْهَبَ، فَيَأْتِيَ مَعَهُ بِأَخِيهِ هَارُونَ، وَلْيَكُنِ الْكَهَنَةُ، وَهُمُ الْعُلَمَاءُ، وَالشَّعْبُ، وَهُمْ بَقِيَّةُ بَنِي إِسْرَائِيلَ، غَيْرَ بَعِيدٍ. فَفَعَلَ مُوسَى، وَكَلَّمَهُ رَبُّهُ عَزَّ وَجَلَّ، فَأَمَرَهُ حِينَئِذٍ بِالْعَشْرِ كَلِمَاتٍ. وَعِنْدَهُمْ; أَنَّ بَنِي إِسْرَائِيلَ سَمِعُوا كَلَامَ اللَّهِ، وَلَكِنْ لَمْ يَفْهَمُوا حَتَّى فَهَّمَهُمْ مُوسَى، وَجَعَلُوا يَقُولُونَ لِمُوسَى: بَلِّغْنَا أَنْتَ عَنِ الرَّبِّ، فَإِنَّا نَخَافُ أَنْ نَمُوتَ. فَبَلَّغَهُمْ عَنْهُ، فَقَالَ هَذِهِ الْعَشْرُ الْكَلِمَاتِ; وَهِيَ الْأَمْرُ بِعِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالنَّهْيُ عَنِ الْحَلِفِ بِاللَّهِ كَاذِبًا، وَالْأَمْرُ بِالْمُحَافَظَةِ عَلَى السَّبْتِ، وَمَعْنَاهُ تَفَرُّغُ يَوْمٍ مِنَ الْأُسْبُوعِ لِلْعِبَادَةِ. وَهَذَا حَاصِلٌ بِيَوْمِ الْجُمُعَةِ، الَّذِي نَسَخَ اللَّهُ بِهِ السَّبْتَ، أَكْرِمْ أَبَاكَ وَأُمَّكَ، لِيَطُولَ عُمْرُكَ فِي الْأَرْضِ، الَّذِي يُعْطِيكَ اللَّهُ رَبُّكَ، لَا تَقْتُلْ، لَا تَزْنِ، لَا تَسْرِقْ، لَا تَشْهَدْ عَلَى صَاحِبِكَ شَهَادَةَ زُورٍ، لَا تَمُدَّ عَيْنَكَ إِلَى بَيْتِ صَاحِبِكَ، وَلَا تَشْتَهِ امْرَأَةَ صَاحِبِكَ، وَلَا عَبْدَهُ، وَلَا أَمَتَهُ، وَلَا ثَوْرَهُ، وَلَا حِمَارَهُ، وَلَا شَيْئًا مِنَ الَّذِي لِصَاحِبِكَ، وَمَعْنَاهُ النَّهْيُ عَنِ الْحَسَدِ. وَقَدْ قَالَ كَثِيرٌ مِنْ عُلَمَاءِ السَّلَفِ وَغَيْرِهِمْ: مَضْمُونُ هَذِهِ الْعَشْرِ الْكَلِمَاتِ فِي آيَتَيْنِ مِنَ الْقُرْآنِ، وَهُمَا قَوْلُهُ تَعَالَى فِي سُورَةِ " الْأَنْعَامِ " قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ نَحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَى وَبِعَهْدِ اللَّهِ أَوْفُوا ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ [ الْأَنْعَامِ: 151 - 153 ]. وَذَكَرُوا بَعْدَ الْعَشْرِ الْكَلِمَاتِ وَصَايَا كَثِيرَةً، وَأَحْكَامًا مُتَفَرِّقَةً عَزِيزَةً، كَانَتْ فَزَالَتْ وَعُمِلَ بِهَا حِينًا مِنَ الدَّهْرِ، ثُمَّ طَرَأَ عَلَيْهَا عِصْيَانٌ مِنَ الْمُكَلَّفِينَ بِهَا ثُمَّ عَمَدُوا إِلَيْهَا فَبَدَّلُوهَا، وَحَرَّفُوهَا، وَأَوَّلُوهَا. ثُمَّ بَعْدَ ذَلِكَ كُلِّهِ سَلَبُوهَا، فَصَارَتْ مَنْسُوخَةً مُبَدَّلَةً، بَعْدَ مَا كَانَتْ مَشْرُوعَةً مُكَمِّلَةً، فَلِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ، وَهُوَ الَّذِي يَحْكُمُ مَا يَشَاءُ، وَيَفْعَلُ مَا يُرِيدُ، أَلَّا لَهُ الْخَلْقُ وَالْأَمْرُ، تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ.

     ✧ The entry of the Children of Israel into the wilderness and the wondrous matters that occurred to them therein. When the wilderness was imposed upon them, Moses regretted it, and they said: “O Moses, how shall we have food here?” So Allah sent down upon them manna and quails. As for the manna, it was said to be like gum, its taste like honey, falling on the trees; it was also said to be tarranjubīn; and it was said to be thin bread; and it was said to be honey that used to descend for each person, a ṣāʿ. As for the quails, it is a bird resembling the quail. They said: “Where is drink?” So Moses commanded, and he struck the rock with his staff, and there gushed forth from it twelve springs, for each tribe a spring. They said: “Where is shade?” So He shaded them with clouds. They said: “Where is clothing?” Their garments used to lengthen with them, and no garment of theirs would tear. Then they said: “O Moses, we will not endure one kind of food. So call upon your Lord for us to bring forth for us of what the earth grows, of its herbs, cucumbers, garlic, lentils, and onions.” He said: “Would you exchange what is better for what is lower? Go down to a city, for you shall have what you have asked for.” When they came out of the wilderness, the manna and quails were lifted from them. Among what occurred during the period of the wilderness was that Moses equipped Joshua to fight a faction of the disbelievers, and that Moses, Aaron, and Hur sat on the top of a hill, and Moses raised his staff. Whenever he raised it, Joshua prevailed over them, and whenever his hand with it inclined from fatigue or the like, those overpowered him. Aaron and Hur kept propping up his hands on his right and his left that day until sunset, and the party of Joshua, ﷺ, prevailed. According to them, Jethro, the priest of Midian and Moses’ father-in-law, ﷺ, learned of what had happened to Moses and how Allah had made him victorious over his enemy Pharaoh, so he came to Moses as a Muslim, bringing with him his daughter Zipporah, Moses’ wife, and her two sons by him, Gershom and Eliezer. Moses met him and honored him, and the elders of the Children of Israel gathered with him, and they revered and magnified him. They mentioned that he saw the great gathering of the Children of Israel around Moses in the disputes that occurred among them, so he advised Moses to appoint over the people trustworthy, God-fearing, virtuous men who abhorred bribes and treachery, and to set them over the people as heads of thousands, heads of hundreds, heads of fifties, and heads of tens, so that they might judge among the people. If a matter became difficult for them, they would come to you, and you would decide between them what was difficult for them. Moses, ﷺ, did that. They said: The Children of Israel entered the wilderness near Sinai in the third month after their exodus from Egypt. Their exodus was at the beginning of the year that was prescribed for them, which is the beginning of spring. So it was as if they entered the wilderness at the beginning of summer. And Allah knows best. They said: The Children of Israel encamped around Mount Sinai, and Moses ascended the mountain, and his Lord spoke to him and commanded him to remind the Children of Israel of the favor Allah had bestowed upon them in delivering them from Pharaoh and his people, and how He bore them as if on the wings of an eagle from His hand and His grasp. He commanded him to command the Children of Israel to purify themselves, bathe, wash their clothes, and prepare for the third day. On the third day, let them gather around the mountain, and let none of them approach it. Whoever draws near to it shall be killed, not even any of the cattle, as long as they hear the sound of the horn. When the horn falls silent, it becomes lawful for you to ascend it. The Children of Israel heard that, obeyed, bathed, cleansed themselves, and perfumed themselves. On the third day, a great cloud covered the mountain, with sounds and lightning within it, and the sound of the trumpet was very loud. The Children of Israel were terrified by that with a great terror, and they came out and stood at the foot of the mountain. A great smoke covered the mountain, in the midst of which was a pillar of light, and the entire mountain quaked with a severe quaking. The sound of the trumpet, which is the horn, continued and grew intense, while Moses, ﷺ, was above the mountain, and Allah was speaking to him and conversing with him. The Lord, mighty and glorious, commanded Moses to go down and command the Children of Israel to draw near to the mountain so that they might hear the commandment of Allah, and to command the priests, who are their scholars, to come near and ascend the mountain to advance in proximity—and this is an explicit text in their book that abrogation must inevitably occur. Moses said: “O Lord, they cannot ascend it, and You have forbidden them from that.” So Allah, exalted be He, commanded him to go and bring with him his brother Aaron, and let the priests, who are the scholars, and the people, who are the rest of the Children of Israel, not be far off. Moses did so, and his Lord, mighty and glorious, spoke to him, and commanded him then with the Ten Words. According to them, the Children of Israel heard the words of Allah, but they did not understand until Moses made them understand. They began to say to Moses: “You convey to us on behalf of the Lord, for we fear that we will die.” So he conveyed to them from Him, and he said these Ten Words, which are: the command to worship Allah alone with no partner; the prohibition of swearing by Allah falsely; the command to observe the Sabbath, meaning setting aside one day of the week for worship—and this is fulfilled by Friday, with which Allah abrogated the Sabbath; honor your father and your mother, so that your days may be long in the land which Allah your Lord gives you; do not kill; do not commit adultery; do not steal; do not bear false witness against your neighbor; do not set your eyes upon your neighbor’s house, and do not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that belongs to your neighbor—the meaning of which is the prohibition of envy. Many scholars of the predecessors and others have said: The content of these Ten Words is in two verses of the Qur’an, namely Allah’s words, exalted be He, in Sūrat al-Anʿām: “Say: Come, I will recite what your Lord has forbidden you: that you associate nothing with Him, and be good to parents, and do not kill your children out of poverty—We provide for you and for them—and do not approach indecencies, whether open or secret, and do not kill the soul which Allah has forbidden except by right. That He has enjoined upon you, that you may understand. And do not approach the orphan’s property except in the best way until he reaches maturity, and give full measure and weight with justice. We do not burden any soul beyond its capacity. And when you speak, be just, even if it concerns a near relative. And fulfill the covenant of Allah. That He has enjoined upon you, that you may remember. And this is My straight path, so follow it, and do not follow other paths, lest they divert you from His way. That He has enjoined upon you, that you may be God-fearing.” [Al-Anʿām: 151–153]. They mentioned after the Ten Words many commandments and scattered, esteemed rulings that existed, then disappeared, and were acted upon for a time, then disobedience arose among those bound by them, then they turned to them and altered them, distorted them, and misinterpreted them. Then after all that, they stripped them away, and they became abrogated and replaced, after having been prescribed and perfected. To Allah belongs the command before and after, and He is the One who decrees what He wills and does what He desires. Indeed, to Him belong creation and command. Blessed be Allah, Lord of the worlds.

231. Tarikh (al-Tabari) 218No grade recorded

     لَمَّا أَهْلَكَ اللَّهُ فِرْعَوْنَ  وَأَنْجَى بَنِي إِسْرَائِيلَ قَالُوا: يَا مُوسَى ائْتِنَا بِالْكِتَابِ الَّذِي وَعَدْتَنَا. فَسَأَلَ مُوسَى  رَبَّهُ ذَلِكَ، فَأَمَرَهُ أَنْ يَصُومَ ثَلَاثِينَ يَوْمًا وَيَتَطَهَّرَ وَيُطَهِّرَ ثِيَابَهُ وَيَأْتِيَ إِلَى الْجَبَلِ - جَبَلِ طَوْرِ سِينَا - لِيُكَلِّمَهُ وَيُعْطِيَهُ الْكِتَابَ، فَصَامَ ثَلَاثِينَ يَوْمًا قَالَ جَمَاعَةٌ مِنَ السَّلَفِ; مِنْهُمُ ابْنُ عَبَّاسٍ، وَمَسْرُوقٌ، وَمُجَاهِدٌ: الثَّلَاثُونَ لَيْلَةً هِيَ; شَهْرُ ذِي الْقَعْدَةِ بِكَمَالِهِ، وَأُتِمَّتْ أَرْبَعِينَ لَيْلَةً بِعَشْرِ ذِي الْحِجَّةِ. فَعَلَى هَذَا يَكُونُ كَلَامُ اللَّهِ لَهُ يَوْمَ عِيدِ النَّحْرِ، وَفِي مِثْلِهِ أَكْمَلَ اللَّهُ عَزَّ وَجَلَّ لِمُحَمَّدٍ ﷺ دِينَهُ، وَأَقَامَ حُجَّتَهُ وَبَرَاهِينَهُ. وَالْمَقْصُودُ أَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، لَمَّا اسْتَكْمَلَ الْمِيقَاتَ، وَكَانَ فِيهِ صَائِمًا، يُقَالُ: إِنَّهُ لَمْ يَسْتَطْعِمِ الطَّعَامَ. فَلَمَّا كَمَلَ الشَّهْرُ أَخَذَ لِحَا شَجَرَةٍ فَمَضَغَهُ، لِيُطَيِّبَ رِيحَ فَمِهِ، فَأَمَرَ اللَّهُ أَنْ يُمْسِكَ عَشْرًا أُخْرَى، فَصَارَتْ أَرْبَعِينَ لَيْلَةً. وَلِهَذَا ثَبَتَ فِي الْحَدِيثِ أَنَّ: خَلُوفَ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ فَلَمَّا عَزَمَ عَلَى الذَّهَابِ، اسْتَخْلَفَ عَلَى شَعْبِ بَنِي إِسْرَائِيلَ أَخَاهُ هَارُونَ الْمُحَبَّبَ الْمُبَجَّلَ الْجَلِيلَ، وَهُوَ ابْنُ أُمِّهِ وَأَبِيهِ، وَوَزِيرُهُ فِي الدَّعْوَةِ إِلَى مُصْطَفِيهِ، فَوَصَّاهُ وَأَمَرَهُ وَنَهَاهُ، وَلَيْسَ فِي هَذَا لِعُلُوِّ مَنْزِلَتِهِ فِي نُبُوَّتِهِ مُنَافَاةٌ، قَالَ اللَّهُ تَعَالَى: وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا أَيْ; فِي الْوَقْتِ الَّذِي أُمِرَ بِالْمَجِيءِ فِيهِ، وَكَلَّمَهُ رَبُّهُ أَيْ; كَلَّمَهُ اللَّهُ مِنْ وَرَاءِ حِجَابٍ،  إِلَّا أَنَّهُ أَسْمَعَهُ الْخِطَابَ، فَنَادَاهُ وَنَاجَاهُ، وَقَرَّبَهُ وَأَدْنَاهُ، وَهَذَا مَقَامٌ رَفِيعٌ، وَمَعْقِلٌ مَنِيعٌ، وَمَنْصِبٌ شَرِيفٌ، وَمَنْزِلٌ مُنِيفٌ، فَصَلَوَاتُ اللَّهِ عَلَيْهِ تَتْرَى وَسَلَامُهُ عَلَيْهِ فِي الدُّنْيَا وَالْأُخْرَى. وَلَمَّا أُعْطِيَ هَذِهِ الْمَنْزِلَةَ الْعَلِيَّةَ وَالْمَرْتَبَةَ السَّنِيَّةَ، وَسَمِعَ الْخِطَابَ، سَأَلَ رَفْعَ الْحِجَابِ، فَقَالَ لِلْعَظِيمِ الَّذِي لَا تُدْرِكُهُ الْأَبْصَارُ، الْقَوِّيُّ الْبُرْهَانِ: رَبِّي أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي ثُمَّ بَيَّنَ تَعَالَى أَنَّهُ لَا يَسْتَطِيعُ أَنْ يَثْبُتَ عِنْدَ تَجَلِّيهِ تَبَارَكَ وَتَعَالَى; لِأَنَّ الْجَبَلَ الَّذِي هُوَ أَقْوَى وَأَكْبَرُ ذَاتًا، وَأَشَدُّ ثَبَاتًا مِنَ الْإِنْسَانِ، لَا يَثْبُتُ عِنْدَ التَّجَلِّي مِنَ الرَّحْمَنِ، وَلِهَذَا قَالَ: وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي. وَفِي الْكُتُبِ الْمُتَقَدِّمَةِ أَنَّ اللَّهَ تَعَالَى قَالَ لَهُ: يَا مُوسَى، إِنَّهُ لَا يَرَانِي حَيٌّ إِلَّا مَاتَ، وَلَا يَابِسٌ إِلَّا تَدَهْدَهَ. وَفِي " الصَّحِيحَيْنِ "، عَنْ أَبِي مُوسَى، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: حِجَابُهُ النُّورُ وَفِي رِوَايَةٍ: النَّارُ، لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِهِ وَقَالَ ابْنُ عَبَّاسٍ، فِي قَوْلِهِ تَعَالَى: لَا تُدْرِكُهُ الْأَبْصَارُ ذَاكَ نُورُهُ الَّذِي هُوَ نُورُهُ إِذَا تَجَلَّى لِشَيْءٍ لَا يَقُومُ لَهُ شَيْءٌ; وَلِهَذَا قَالَ تَعَالَى: فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ قَالَ مُجَاهِدٌ: وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَإِنَّهُ أَكْبَرُ مِنْكَ وَأَشَدُّ خَلْقًا، فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ فَنَظَرَ إِلَى الْجَبَلِ لَا يَتَمَالَكُ، وَأَقْبَلَ الْجَبَلُ فَدُكَّ عَلَى أَوَّلِهِ، وَرَأَى مُوسَى مَا يَصْنَعُ الْجَبَلُ، فَخَرَّ صَعِقَا. وروى الإمام أحمد بسنده عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَرَأَ: فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا قَالَ: هَكَذَا بِأُصْبُعِهِ وَوَضَعَ النَّبِيُّ ﷺ الْإِبْهَامَ عَلَى الْمَفْصِلِ الْأَعْلَى مِنَ الْخِنْصَرِ، فَسَاخَ الْجَبَلُ. لَفْظُ ابْنِ جَرِيرٍ وعَنِ ابْنِ عَبَّاسٍ: مَا تَجَلَّى - يَعْنِي مِنَ الْعَظَمَةِ - إِلَّا قَدْرُ الْخِنْصَرِ، فَجَعَلَ الْجَبَلَ دَكًّا، قَالَ: تُرَابًا وَخَرَّ مُوسَى صَعِقًا أَيْ مَغْشِيًّا عَلَيْهِ. وَقَالَ قَتَادَةُ: مَيِّتًا. وَالصَّحِيحُ الْأَوَّلُ; لِقَوْلِهِ: فَلَمَّا أَفَاقَ فَإِنَّ الْإِفَاقَةَ إِنَّمَا تَكُونُ عَنْ غَشْيٍ. قَالَ: سُبْحَانَكَ تَنْزِيهٌ، وَتَعْظِيمٌ، وَإِجْلَالٌ أَنْ يَرَاهُ بِعَظَمَتِهِ أَحَدٌ. تُبْتُ إِلَيْكَ أَيْ: فَلَسْتُ أَسْأَلُ بَعْدَ هَذَا الرُّؤْيَةَ: وَأَنَا أَوَّلُ الْمُؤْمِنِينَ أَنَّهُ لَا يَرَاكَ حَيٌّ إِلَّا مَاتَ، وَلَا يَابِسٌ إِلَّا تَدَهْدَهَ. وَقَدْ ثَبَتَ فِي " الصَّحِيحَيْنِ " عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَا تُخَيِّرُونِي مِنْ بَيْنِ الْأَنْبِيَاءِ فَإِنَّ النَّاسَ يُصْعَقُونَ يَوْمَ الْقِيَامَةِ، فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا أَنَا بِمُوسَى آخِذٍ بِقَائِمَةٍ مِنْ قَوَائِمِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي، أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ لَفْظُ الْبُخَارِيِّ، نزول التوراة على موسى وَقَالَ اللَّهُ تَعَالَى: وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَتَفْصِيلًا لِكُلِّ شَيْءٍ وَكَانَتِ الْأَلْوَاحُ مِنْ جَوْهَرٍ نَفِيسٍ، فَفِي " الصَّحِيحِ " أَنَّ اللَّهَ كَتَبَ لَهُ التَّوْرَاةَ بِيَدِهِ وَفِيهَا مَوَاعِظُ عَنِ الْآثَامِ، وَتَفْصِيلٌ لِكُلِّ مَا يَحْتَاجُونَ إِلَيْهِ مِنَ الْحَلَالِ وَالْحَرَامِ، وَالْحُدُودِ وَالْأَحْكَامِ، فَخُذْهَا بِقُوَّةٍ أَيْ; بِعَزْمٍ وَنِيَّةٍ صَادِقَةٍ قَوِيَّةٍ، وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا أَيْ، يَضَعُوهَا عَلَى أَحْسَنِ وُجُوهِهَا، وَأَجْمَلِ مَحَامِلِهَا، سَأُورِيكُمْ دَارَ الْفَاسِقِينَ أَيْ; سَتَرَوْا عَاقِبَةَ الْخَارِجِينَ عَنْ طَاعَتِي، الْمُخَالِفِينَ لِأَمْرِي، الْمُكَذِّبِينَ لِرُسُلِي. سَأَصْرِفُ عَنْ آيَاتِي أَيْ; عَنْ فَهْمِهَا، وَتَدَبُّرِهَا، وَتَعْقُّلِ مَعْنَاهَا الَّذِي أُرِيدَ مِنْهَا، وَدَلَّ عَلَيْهِ مُقْتَضَاهَا، الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَإِنْ يَرَوْا كُلَّ آيَةٍ لَا يُؤْمِنُوا بِهَا أَيْ; وَلَوْ شَاهَدُوا مَهْمَا شَاهَدُوا مِنَ الْخَوَارِقِ، وَالْمُعْجِزَاتِ، لَا يَنْقَادُوا لِاتِّبَاعِهَا، وَإِنْ يَرَوْا سَبِيلَ الرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا أَيْ; لَا يَسْلُكُوهُ، وَلَا يَتَّبِعُوهُ وَإِنْ يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا ذَلِكَ بِأَنَّهُمْ كَذَّبُوا بِآيَاتِنَا أَيْ; صَرَفْنَاهُمْ عَنْ ذَلِكَ; لِتَكْذِيبِهِمْ بِآيَاتِنَا، وَتَغَافُلِهِمْ عَنْهَا، وَإِعْرَاضِهِمْ عَنِ التَّصْدِيقِ بِهَا، وَالتَّفَكُّرِ فِي مَعْنَاهَا، وَتَرْكِ الْعَمَلِ بِمُقْتَضَاهَا، وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ حَبِطَتْ أَعْمَالُهُمْ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ. وَعَادَ مُوسَى وَلَا يَقْدِرُ أَحَدٌ أَنْ يَنْظُرَ إِلَيْهِ، وَكَانَ يَجْعَلُ عَلَيْهِ حَرِيرَةً نَحْوَ أَرْبَعِينَ يَوْمًا، ثُمَّ يَكْشِفُهَا لِمَا تَغَشَّاهُ مِنَ النُّورِ.

     ✧ When Allah destroyed Pharaoh and delivered the Children of Israel, they said: “O Moses, bring us the Book that you promised us.” So Moses asked his Lord for that, and He commanded him to fast thirty days, purify himself, purify his garments, and come to the mountain—Mount Ṭūr Sīnā—so that He might speak to him and give him the Book. So he fasted thirty days. A group of the Salaf, among them Ibn ʿAbbās, Masrūq, and Mujāhid, said: “The thirty nights are the complete month of Dhū al-Qaʿdah, and it was completed to forty nights with ten of Dhū al-Ḥijjah.” According to this, Allah’s speech to him was on the Day of the Sacrificial Feast, and on its like Allah, Mighty and Majestic, completed the religion for Muḥammad ﷺ, established His proof, and His demonstrations. The intended point is that Moses ﷺ, when he completed the appointed time, and during it he was fasting—it is said that he did not seek food. When the month was complete, he took the bark of a tree and chewed it, to sweeten the odor of his mouth. Then Allah commanded that he abstain ten more, so it became forty nights. For this reason it is established in the ḥadīth that: “The change in the mouth of the fasting person is sweeter to Allah than the scent of musk.” When he resolved to go, he appointed as his deputy over the people of the Children of Israel his brother Aaron, the beloved, the revered, the majestic, and he was his brother from his mother and father, and his minister in calling to His chosen one. So he enjoined him, commanded him, and forbade him, and there is no contradiction in this to the loftiness of his station in his prophethood. Allah, Exalted be He, said: “And when Moses came to Our appointed time” (Qurʾān 7:143), that is, at the time in which he was commanded to come, “and his Lord spoke to him,” that is, Allah spoke to him from behind a veil, except that He made him hear the address, so He called him and conversed secretly with him, and drew him near and brought him close. This is a lofty station, an impregnable stronghold, a noble position, and an exalted rank. So may Allah’s prayers upon him be continuous and His peace upon him in this world and the Hereafter. When he was given this elevated station and sublime rank, and he heard the address, he asked for the removal of the veil. So he said to the Almighty, whom sights do not perceive, the Possessor of mighty proof: “My Lord, show me [Yourself] that I may look at You.” He said, “You will never see Me.” Then He, Exalted be He, made clear that he could not remain firm at His manifestation, Blessed and Exalted be He, because the mountain, which is stronger and greater in essence, and more firmly established than man, would not remain firm at the manifestation of the Most Merciful. For this reason He said: “But look at the mountain; if it remains firm in its place, then you will see Me.” In the earlier scriptures, Allah, Exalted be He, said to him: “O Moses, no living thing sees Me except that it dies, and no dry thing except that it crumbles.” And in the two Ṣaḥīḥs, from Abū Mūsā, from the Messenger of Allah ﷺ that he said: “His veil is light”—and in another narration: “fire”—“if He were to remove it, the glories of His Face would burn whatever His sight reaches of His creation.” And Ibn ʿAbbās said regarding His saying, Exalted be He: “Sights do not perceive Him” (Qurʾān 6:103): “That is His light, which is His light; when it manifests to something, nothing can stand before it.” For this reason He, Exalted be He, said: “So when his Lord manifested Himself to the mountain, He made it crumble to dust, and Moses fell down thunderstruck. When he recovered, he said, ‘Glory be to You! I repent to You, and I am the first of the believers’” (Qurʾān 7:143). Mujāhid said: “‘But look at the mountain; if it remains firm in its place, then you will see Me,’ for it is greater than you and stronger in creation. So when his Lord manifested Himself to the mountain, he looked at the mountain, and it could not hold itself together. The mountain came forward and was crushed at its foremost part, and Moses saw what the mountain was doing, so he fell down thunderstruck.” Imām Aḥmad narrated with his chain from Anas that the Messenger of Allah ﷺ recited: “So when his Lord manifested Himself to the mountain, He made it crumble to dust,” and he said: “Like this, with his finger,” and the Prophet ﷺ placed his thumb on the uppermost joint of his little finger, and the mountain sank. This is the wording of Ibn Jarīr. And from Ibn ʿAbbās: “Nothing of His greatness manifested—meaning of the majesty—except the amount of the little finger, and it made the mountain crumble to dust.” He said: “dust.” “And Moses fell down thunderstruck,” meaning he fell unconscious. Qatādah said: “dead.” The first view is correct, because of His saying: “When he recovered,” for recovery only occurs from a swoon. He said: “Glory be to You,” a declaration of His transcendence, magnification, and reverence, that no one can see Him in His greatness. “I repent to You,” meaning: I will not ask for the vision after this. “And I am the first of the believers” that no living thing sees You except that it dies, and no dry thing except that it crumbles. It is established in the two Ṣaḥīḥs from Abū Saʿīd al-Khudrī, who said: The Messenger of Allah ﷺ said: “Do not prefer me over the prophets, for the people will swoon on the Day of Resurrection, and I will be the first to recover. Then I will find Moses holding onto one of the legs of the Throne, and I will not know whether he recovered before me or was recompensed for the swoon of Ṭūr.” This is the wording of al-Bukhārī. The revelation of the Torah to Moses: Allah, Exalted be He, said: “And We wrote for him on the Tablets of everything—an admonition and a detailed explanation of all things” (Qurʾān 7:145). The Tablets were of precious substance, for in the Ṣaḥīḥ, Allah wrote the Torah for him with His own hand, and in it were admonitions against sins and a detailed explanation of all that they needed of the lawful and the unlawful, the prescribed punishments, and the rulings. “So take it with strength” (Qurʾān 7:145), that is, with determination and a sincere, strong intention, “and command your people to take the best of it,” that is, to apply it in its best aspects and most beautiful interpretations. “I will show you the abode of the defiantly disobedient” (Qurʾān 7:145), that is, you will see the outcome of those who deviate from My obedience, oppose My command, and deny My messengers. “I will turn away from My signs” (Qurʾān 7:146), that is, from understanding them, contemplating them, and comprehending their intended meaning, which their implication indicates, “those who act arrogantly in the land without right. And if they see every sign, they will not believe in it” (Qurʾān 7:146), that is, even if they witness whatever extraordinary matters and miracles they witness, they will not submit to following them. “And if they see the path of right guidance, they will not take it as a path” (Qurʾān 7:146), that is, they will not traverse it or follow it. “But if they see the path of error, they will take it as a path. That is because they denied Our signs” (Qurʾān 7:146), that is, We turned them away from that because of their denial of Our signs, their heedlessness of them, their turning away from affirming them, their failure to reflect on their meaning, and their abandonment of acting upon their implications. “And those who deny Our signs and the meeting of the Hereafter—their deeds have become worthless. Will they be recompensed except for what they used to do?” (Qurʾān 7:147). And Moses returned, and no one was able to look at him. He would place over himself a silk covering for about forty days, then he would remove it because of the light that had enveloped him.

232. Tarikh (al-Tabari) 219No grade recorded

     قِصَّةُ عِبَادَتِهِمُ الْعِجْلَ فِي غَيْبَةِ كَلِيمِ اللَّهِ مُوسَى  ، عَلَيْهِ السَّلَامُ حِينَ ذَهَبَ مُوسَى، عَلَيْهِ السَّلَامُ، إِلَى مِيقَاتِ رَبِّهِ، فَمَكَثَ عَلَى الطُّورِ يُنَاجِيهِ رَبُّهُ، وَيَسْأَلُهُ مُوسَى، عَلَيْهِ السَّلَامُ، عَنْ أَشْيَاءَ كَثِيرَةٍ، وَهُوَ تَعَالَى يُجِيبُهُ عَنْهَا، فَعَمَدَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ: السَّامِرِيُّ. وَكَانَ مِنْ أَهْلِ بَاجَرْمَى، وَقِيلَ: مِنْ بَنِي إِسْرَائِيلَ. وَاسْمُ السَّامِرِيِّ مُنَجَّا، كَذَلِكَ ضَبَطَهُ ابْنُ الْمُنَادِي. فَأَخَذَ السامريي مَا كَانَ اسْتَعَارُوهُ مِنَ الْحُلِيِّ فَصَاغَ مِنْهُ عِجْلًا، وَأَلْقَى فِيهِ قَبْضَةً مِنَ التُّرَابِ، كَانَ أَخَذَهَا مِنْ أَثَرِ فَرَسِ جِبْرِيلَ، حِينَ رَآهُ يَوْمَ أَغْرَقَ اللَّهُ فِرْعَوْنَ عَلَى يَدَيْهِ، فَلَمَّا أَلْقَاهَا فِيهِ خَارَ كَمَا يَخُورُ الْعِجْلُ الْحَقِيقِيُّ، وَيُقَالُ: إِنَّهُ اسْتَحَالَ عِجْلًا جَسَدًا. أَيْ لَحْمًا وَدَمًا، حَيًّا يَخُورُ. قَالَهُ قَتَادَةُ وَغَيْرُهُ. وَقِيلَ: بَلْ كَانَتِ الرِّيحُ إِذَا دَخَلَتْ مِنْ دُبُرِهِ، خَرَجَتْ مِنْ فَمِهِ، فَيَخُورُ كَمَا تَخُورُ الْبَقَرَةُ، فَيَرْقُصُونَ حَوْلَهُ وَيَفْرَحُونَ. فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ أَيْ فَنَسِيَ مُوسَى رَبَّهُ عِنْدَنَا، وَذَهَبَ يَتَطَلَّبُهُ، وَهُوَ هَاهُنَا. تَعَالَى اللَّهُ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا، وَتَقَدَّسَتْ أَسْمَاؤُهُ وَصِفَاتُهُ، وَتَضَاعَفَتْ آلَاؤُهُ وَعِدَاتُهُ. قَالَ اللَّهُ تَعَالَى، مُبَيِّنًا لَهُمْ بُطْلَانَ مَا ذَهَبُوا إِلَيْهِ، وَمَا عَوَّلُوا عَلَيْهِ، مِنْ إِلَهِيَّةِ هَذَا الَّذِي قُصَارَاهُ أَنْ يَكُونَ حَيَوَانًا بَهِيمًا وَشَيْطَانًا رَجِيمًا: أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا وَقَالَ: أَلَمْ يَرَوْا أَنَّهُ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا اتَّخَذُوهُ وَكَانُوا ظَالِمِينَ فَذَكَرَ أَنَّ هَذَا الْحَيَوَانَ لَا يَتَكَلَّمُ، وَلَا يَرُدُّ جَوَابًا وَلَا يَمْلِكُ ضَرًّا وَلَا نَفْعًا، وَلَا يَهْدِي إِلَى رُشْدٍ، اتَّخَذُوهُ وَهُمْ ظَالِمُونَ لِأَنْفُسِهِمْ عَالِمُونَ فِي أَنْفُسِهِمْ بُطْلَانَ مَا هُمْ عَلَيْهِ مِنَ الْجَهْلِ وَالضَّلَالِ، وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ أَيْ; نَدِمُوا عَلَى مَا صَنَعُوا، وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ. وَلَمَّا رَجَعَ مُوسَى، عَلَيْهِ السَّلَامُ، إِلَيْهِمْ، وَرَأَى مَا هُمْ عَلَيْهِ مِنْ عِبَادَةِ الْعِجْلِ، وَمَعَهُ الْأَلْوَاحُ الْمُتَضَمِّنَةُ التَّوْرَاةَ، أَلْقَاهَا، فَيُقَالُ: إِنَّهُ كَسَرَهَا. وَهَكَذَا هُوَ عِنْدَ أَهْلِ الْكِتَابِ، وَإِنَّ اللَّهَ أَبْدَلَهُ غَيْرَهَا. وَلَيْسَ فِي اللَّفْظِ الْقُرْآنِيِّ مَا يَدُلُّ عَلَى ذَلِكَ، إِلَّا أَنَّهُ أَلْقَاهَا حِينَ عَايَنَ مَا عَايَنَ. وَعِنْدَ أَهْلِ الْكِتَابِ، أَنَّهُمَا كَانَا لَوْحَيْنِ. وَظَاهِرُ الْقُرْآنِ أَنَّهَا أَلْوَاحٌ مُتَعَدِّدَةٌ، وَلَمْ يَتَأَثَّرْ بِمُجَرَّدِ الْخَبَرِ مِنَ اللَّهِ تَعَالَى، عَنْ عِبَادَةِ الْعِجْلِ، فَأَمَرَهُ بِمُعَايَنَةِ ذَلِكَ. وَلِهَذَا جَاءَ فِي الْحَدِيثِ الَّذِي رَوَاهُ الْإِمَامُ أَحْمَدُ، وَابْنُ حِبَّانَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَيْسَ الْخَبَرُ كَالْمُعَايَنَةِ. ثُمَّ أَقْبَلَ عَلَيْهِمْ فَعَنَّفَهُمْ، وَوَبَّخَهُمْ، وَهَجَّنَهُمْ فِي صَنِيعِهِمْ، هَذَا الْقَبِيحِ، فَاعْتَذَرُوا إِلَيْهِ بِمَا لَيْسَ بِصَحِيح; قَالُوا: إِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَلِكَ أَلْقَى السَّامِرِيُّ تَحَرَّجُوا مِنْ تَمَلُّكِ حُلِيِّ آلِ فِرْعَوْنَ، وَهُمْ أَهْلُ حَرْبٍ، وَقَدْ أَمَرَهُمُ اللَّهُ بِأَخْذِهِ، وَأَبَاحَهُ لَهُمْ وَلَمْ يَتَحَرَّجُوا بِجَهْلِهِمْ، وَقِلَّةِ عِلْمِهِمْ وَعَقْلِهِمْ مِنْ عِبَادَةِ الْعِجْلِ الْجَسَدِ، الَّذِي لَهُ خُوَارٌ، مَعَ الْوَاحِدِ الْأَحَدِ، الْفَرْدِ الصَّمَدِ الْقَهَّارِ. ثُمَّ أَقْبَلَ عَلَى أَخِيهِ هَارُونَ، عَلَيْهِمَا السَّلَامُ، قَائِلًا لَهُ: قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا أَلَّا تَتَّبِعَنِ أَيْ; هَلَّا لَمَّا رَأَيْتَ مَا صَنَعُوا اتَّبَعْتَنِي فَأَعْلَمْتَنِي بِمَا فَعَلُوا، فَقَالَ: إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ أَيْ; تَرَكْتَهُمْ وَجِئْتَنِي، وَأَنْتَ قَدِ اسْتَخْلَفْتَنِي فِيهِمْ، قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ وَقَدْ كَانَ هَارُونُ، عَلَيْهِ السَّلَامُ، نَهَاهُمْ عَنْ هَذَا الصَّنِيعِ الْفَظِيعِ أَشَدَّ النَّهْيِ، وَزَجَرَهُمْ عَنْهُ أَتَمَّ الزَّجْرِ، قَالَ اللَّهُ تَعَالَى: وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ يَاقَوْمِ إِنَّمَا فُتِنْتُمْ أَيْ; إِنَّمَا قَدَّرَ اللَّهُ أَمَرَ هَذَا الْعِجْلِ، وَجَعَلَهُ يَخُورُ فِتْنَةً وَاخْتِبَارًا لَكُمْ. وَإِنَّ رَبَّكُمُ الرَّحْمَنُ أَيْ; لَا هَذَا الْعِجْلُ فَاتَّبِعُونِي أَيْ; فِيمَا أَقُولُ لَكُمْ، وَأَطِيعُوا أَمْرِي قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى يَشْهَدُ اللَّهُ لِهَارُونَ، عَلَيْهِ السَّلَامُ، وَكَفَى بِاللَّهِ شَهِيدًا، أَنَّهُ نَهَاهُمْ وَزَجَرَهُمْ عَنْ ذَلِكَ، فَلَمْ يُطِيعُوهُ وَلَمْ يَتَّبِعُوهُ، سؤال موسى السامري عن سبب فعله ثُمَّ أَقْبَلَ مُوسَى، عَلَيْهِ السَّلَامُ، عَلَى السَّامِرِيِّ قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ أَيْ; مَا حَمَلَكَ عَلَى مَا صَنَعْتَ. قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ أَيْ; رَأَيْتُ جِبْرَائِيلَ، وَهُوَ رَاكِبٌ فَرَسًا فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ أَيْ; مِنْ أَثَرِ فَرَسِ جِبْرِيلَ. وَقَدْ ذَكَرَ بَعْضُهُمْ أَنَّهُ رَآهُ وَكَانَ كُلَّمَا وَطِئَتْ بِحَوَافِرِهَا عَلَى مَوْضِعٍ، اخْضَرَّ وَأَعْشَبَ، فَأَخَذَ مِنْ أَثَرِ حَافِرِهَا، فَلَمَّا أَلْقَاهُ فِي هَذَا الْعِجْلِ الْمَصْنُوعِ مِنَ الذَّهَبِ، كَانَ مِنْ أَمْرِهِ مَا كَانَ، وَلِهَذَا قَالَ: فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لَا مِسَاسَ وَهَذَا دُعَاءٌ عَلَيْهِ بِأَنْ لَا يَمَسَّ أَحَدًا; مُعَاقَبَةً لَهُ عَلَى مَسِّهِ مَا لَمْ يَكُنْ لَهُ مَسُّهُ. هَذَا مُعَاقَبَةٌ لَهُ فِي الدُّنْيَا، ثُمَّ تَوَعَّدَهُ فِي الْأُخْرَى فَقَالَ: وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ قُرِئَ: ( لَنْ نُخْلِفَهُ ). وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا قَالَ: فَعَمَدَ مُوسَى، عَلَيْهِ السَّلَامُ، إِلَى هَذَا الْعِجْلِ فَحَرَقَهُ، قِيلَ: بِالنَّارِ. كَمَا قَالَهُ قَتَادَةُ، وَغَيْرُهُ. وَقِيلَ: بِالْمَبَارِدِ. كَمَا قَالَهُ عَلِيٌّ، وَابْنُ عَبَّاسٍ، وَغَيْرُهُمَا. وَهُوَ نَصُّ أَهْلِ الْكِتَابِ. ثُمَّ ذَرَّاهُ فِي الْبَحْرِ، وَأَمَرَ بَنِي إِسْرَائِيلَ فَشَرِبُوا، فَمَنْ كَانَ مِنْ عَابِدِيهِ، عَلَّقَ عَلَى شِفَاهِهِمْ مِنْ ذَلِكَ الرَّمَادِ مِنْهُ مَا يَدُلُّ عَلَيْهِ، وَقِيلَ: بَلِ اصْفَرَّتْ أَلْوَانُهُمْ. غضب الله على من عبدوا العجل ثُمَّ قَالَ تَعَالَى إِخْبَارًا عَنْ مُوسَى أَنَّهُ قَالَ لَهُمْ: إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا وَقَالَ تَعَالَى: إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا وَكَذَلِكَ نَجْزِي الْمُفْتَرِينَ وَهَكَذَا وَقَعَ، وَقَدْ قَالَ بَعْضُ السَّلَفِ وَكَذَلِكَ نَجْزِي الْمُفْتَرِينَ مُسَجَّلَةٌ لِكُلِّ صَاحِبِ بِدْعَةٍ إِلَى يَوْمِ الْقِيَامَةِ. ثُمَّ أَخْبَرَ تَعَالَى عَنْ حِلْمِهِ وَرَحْمَتِهِ بِخَلْقِهِ، وَإِحْسَانِهِ عَلَى عَبِيدِهِ فِي قَبُولِهِ تَوْبَةَ مَنْ تَابَ إِلَيْهِ، بِتَوْبَتِهِ عَلَيْهِ فَقَالَ: وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا مِنْ بَعْدِهَا وَآمَنُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ لَكِنْ لَمْ يَقْبَلِ اللَّهُ تَوْبَةَ عَابِدِي الْعِجْلِ إِلَّا بِالْقَتْلِ، كَمَا قَالَ تَعَالَى: وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَى بَارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ [ الْبَقَرَةِ: 54 ]. فَيُقَالُ: إِنَّهُمْ أَصْبَحُوا يَوْمًا وَقَدْ أَخَذَ مَنْ لَمْ يَعْبُدِ الْعِجْلَ فِي أَيْدِيهِمُ السُّيُوفَ، وَأَلْقَى اللَّهُ عَلَيْهِ ضَبَابًا، حَتَّى لَا يَعْرِفَ الْقَرِيبُ قَرِيبَهُ، وَلَا النَّسِيبُ نَسِيبَهُ، ثُمَّ مَالُوا عَلَى عَابِدِيهِ، فَقَتَلُوهُمْ، وَحَصَدُوهُمْ. فَيُقَالُ: إِنَّهُمْ قَتَلُوا فِي صَبِيحَةٍ وَاحِدَةٍ سَبْعِينَ أَلْفًا. ثُمَّ قَالَ تَعَالَى: وَلَمَّا سَكَتَ عَنْ مُوسَى الْغَضَبُ أَخَذَ الْأَلْوَاحَ وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ اسْتَدَلَّ بَعْضُهُمْ بِقَوْلِهِ: وَفِي نُسْخَتِهَا عَلَى أَنَّهَا تَكَسَّرَتْ، وَفِي هَذَا الِاسْتِدْلَالِ نَظَرٌ، وَلَيْسَ فِي اللَّفْظِ مَا يَدُلُّ عَلَى أَنَّهَا تَكَسَّرَتْ، وَاللَّهُ أَعْلَمُ. وَقَدْ ذَكَرَ ابْنُ عَبَّاسٍ فِي حَدِيثِ الْفُتُونِ، كَمَا سَيَأْتِي، أَنَّ عِبَادَتَهُمُ الْعِجْلَ كَانَتْ عَلَى أَثَرِ خُرُوجِهِمْ مِنَ الْبَحْرِ، وَمَا هُوَ بِبَعِيدٍ; لِأَنَّهُمْ حِينَ خَرَجُوا قَالُوا يَامُوسَى اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ. وَهَكَذَا عِنْدَ أَهْلِ الْكِتَابِ، فَإِنَّ عِبَادَتَهُمُ الْعِجْلَ كَانَتْ قَبْلَ مَجِيئِهِمْ بِلَادَ بَيْتِ الْمَقْدِسِ وَذَلِكَ أَنَّهُمْ لَمَّا أُمِرُوا بِقَتْلِ مَنْ عَبَدَ الْعِجْلَ، قَتَلُوا فِي أَوَّلِ يَوْمٍ ثَلَاثَةَ آلَافٍ. ثُمَّ ذَهَبَ مُوسَى يَسْتَغْفِرُ لَهُمْ، فَغُفِرَ لَهُمْ، بِشَرْطِ أَنْ يَدْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ.

     ✧ The story of their worshiping the calf during the absence of the one who spoke with Allah, Moses ﷺ. When Moses ﷺ went to the appointed time of his Lord, he remained on the mount, his Lord conversing with him, and Moses ﷺ asking Him about many things, while He, exalted, answered him concerning them. Then a man among them called al-Sāmirī took charge. He was from the people of Bājarmā, and it is said: from the Children of Israel. The name of al-Sāmirī was Munajjā; thus did Ibn al-Munādī record it. So al-Sāmirī took the ornaments they had borrowed and fashioned from them a calf, and cast into it a handful of dust he had taken from the hoofprint of Gabriel's horse when he saw him on the day Allah drowned Pharaoh at his hands. When he cast it into it, it lowed as a real calf lows. It is said that it turned into a calf of flesh, that is, flesh and blood, alive, lowing. This was said by Qatādah and others. It is also said: rather, when the wind entered from its rear and exited from its mouth, it lowed as a cow lows, and they danced around it and rejoiced. They said: "This is your god and the god of Moses, but he forgot," meaning Moses forgot his Lord among us and went seeking Him, while He is here. Exalted is Allah above what they say, with great exaltation, and sanctified are His names and attributes, and multiplied are His blessings and promises. Allah, exalted, said, making clear to them the falsity of what they went to and relied upon, of the divinity of this thing whose utmost is to be a dumb animal and a stoned devil: "Do they not see that it does not return to them a word and does not possess for them harm or benefit?" And He said: "Did they not see that it does not speak to them nor guide them to a way? They took it and were wrongdoers." So He mentioned that this animal does not speak, does not return an answer, does not possess harm or benefit, and does not guide to right guidance. They took it while wronging themselves, knowing in themselves the falsity of what they were upon of ignorance and error. And when they were seized with remorse, that is, they regretted what they had done and saw that they had gone astray, they said: "If our Lord does not have mercy on us and forgive us, we will surely be among the losers." And when Moses ﷺ returned to them and saw what they were upon of worshiping the calf, and with him were the tablets containing the Torah, he cast them down. It is said that he broke them. Thus it is according to the People of the Book, and that Allah replaced them with others. There is nothing in the Qur'anic wording to indicate that, except that he cast them when he witnessed what he witnessed. According to the People of the Book, they were two tablets. The apparent meaning of the Qur'an is that they were multiple tablets. He was not affected by the mere report from Allah, exalted, about the worship of the calf, so He commanded him to witness that. For this reason, it came in the hadith narrated by Imam Aḥmad and Ibn Ḥibbān from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ said: "A report is not like eyewitness." Then he turned to them and rebuked them, reproached them, and denounced their ugly deed. They offered him an excuse that was not sound; they said: "We were made to carry burdens of the people's ornaments, so we cast them, and thus did al-Sāmirī cast." They were scrupulous about possessing the ornaments of Pharaoh's people, though they were people of war, and Allah had commanded them to take them and made them lawful. Yet they were not scrupulous, in their ignorance, lack of knowledge, and lack of intellect, about worshiping the corporeal calf that lows, instead of the One, the Unique, the Eternal Refuge, the Subduer. Then he turned to his brother Aaron (peace be upon them), saying to him: "He said: O Aaron, what prevented you, when you saw them go astray, from following me?" Meaning: why, when you saw what they did, did you not follow me and inform me of what they did? He said: "I feared that you would say: You have divided the Children of Israel," meaning: you left them and came to me, while you had appointed me as successor over them. He said: "My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful." And Aaron ﷺ had forbidden them from this abominable deed with the strongest prohibition and restrained them with the fullest restraint. Allah, exalted, said: "And Aaron had already said to them before: O my people, you are only being tested by it," meaning: Allah decreed the matter of this calf and made it low as a trial and test for you. "And indeed, your Lord is the Most Merciful," meaning: not this calf. "So follow me," meaning: in what I say to you, "and obey my command." They said: "We will never cease being devoted to it until Moses returns to us." Allah bears witness for Aaron ﷺ, and sufficient is Allah as witness, that he forbade them and restrained them from that, but they did not obey him or follow him. Moses' questioning of al-Sāmirī about the reason for his action. Then Moses ﷺ turned to al-Sāmirī and said: "So what is your case, O Sāmirī?" Meaning: what carried you to what you did? He said: "I perceived what they did not perceive," meaning: I saw Gabriel riding a horse, so I took a handful from the trace of the messenger, meaning: from the hoofprint of Gabriel's horse. Some have mentioned that he saw him, and whenever its hooves trod upon a place, it became green and grassy, so he took from the trace of its hoof. When he cast it into this calf made of gold, its affair became what it became. For this reason he said: "So I cast it, and thus did my soul prompt me." He said: "Then go, for indeed in life you will say: No touching." This is a supplication against him that he should not touch anyone, as a punishment for his touching what he had no right to touch. This is a punishment for him in this world, then he threatened him in the Hereafter, saying: "And indeed, you have an appointment which you will not fail to keep." It is read: "which We will not fail to keep." "And look at your god to which you remained devoted. We will surely burn it and then scatter it into the sea, scattering." He said: Moses ﷺ then took this calf and burned it. It is said: with fire, as said by Qatādah and others. It is said: with files, as said by ʿAlī, Ibn ʿAbbās, and others. This is the text of the People of the Book. Then he scattered it into the sea, and commanded the Children of Israel to drink. Whoever was among its worshipers, some of that ash clung to their lips, indicating them. It is said: rather, their colors turned yellow. Allah's wrath upon those who worshiped the calf. Then He, exalted, said, informing about Moses, that he said to them: "Your god is only Allah, besides whom there is no deity. He encompasses all things in knowledge." And He, exalted, said: "Indeed, those who took the calf will be afflicted with wrath from their Lord and humiliation in the life of this world. Thus do We recompense the fabricators." And thus it occurred. Some of the predecessors said: "Thus do We recompense the fabricators" is recorded for every innovator until the Day of Resurrection. Then He, exalted, informed of His forbearance and mercy toward His creation, and His kindness to His servants in accepting the repentance of whoever repents to Him, by turning to him. He said: "But those who committed evil deeds and then repented after them and believed, indeed your Lord, after that, is Forgiving and Merciful." However, Allah did not accept the repentance of the worshipers of the calf except by killing, as He, exalted, said: "And when Moses said to his people: O my people, you have wronged yourselves by taking the calf, so repent to your Creator and kill yourselves. That is better for you with your Creator. Then He turned to you. Indeed, He is the Accepting of repentance, the Merciful" [Al-Baqarah: 54]. It is said that one morning they arose, and those who had not worshiped the calf took swords in their hands, and Allah cast a fog over them so that a relative would not recognize his relative, nor a kinsman his kinsman. Then they fell upon its worshipers and killed them, and mowed them down. It is said that they killed seventy thousand in a single morning. Then He, exalted, said: "And when the anger subsided from Moses, he took the tablets, and in their inscription was guidance and mercy for those who fear their Lord." Some inferred from His saying: "in their inscription" that they were broken. But in this inference there is room for consideration, and there is nothing in the wording to indicate that they were broken, and Allah knows best. Ibn ʿAbbās mentioned in the hadith of al-Futūn, as will come, that their worship of the calf occurred immediately after their exit from the sea, and that is not far-fetched, because when they came out, they said: "O Moses, make for us a god as they have gods." Thus it is according to the People of the Book, for their worship of the calf occurred before their coming to the land of Jerusalem. That is because when they were commanded to kill those who worshiped the calf, they killed three thousand on the first day. Then Moses went to seek forgiveness for them, and they were forgiven, on condition that they enter the holy land.

233. Tarikh (al-Tabari) 220No grade recorded

     [ذَهَابُ السَّبْعِينَ إِلَى الطُّورِ يَعْتَذِرُونَ مِنْ عِبَادَةِ الْعِجْلِ] ثُمَّ إِنَّ مُوسَى اخْتَارَ مِنْ قَوْمِهِ سَبْعِينَ رَجُلًا مِنْ أَخْيَارِهِمْ، وَقَالَ لَهُمُ: انْطَلِقُوا مَعِي إِلَى اللَّهِ فَتُوبُوا مِمَّا صَنَعْتُمْ، وَخَرَجَ بِهِمْ إِلَى طُورِ سِينَا لِلْمِيقَاتِ الَّذِي وَقَّتَهُ اللَّهُ لَهُ وذَكَرَ السُّدِّيُّ، وَابْنُ عَبَّاسٍ، وَغَيْرُهُمَا، أَنَّ هَؤُلَاءِ السَّبْعِينَ كَانُوا عُلَمَاءَ بَنِي إِسْرَائِيلَ، وَمَعَهُمْ مُوسَى، وَهَارُونُ، وَيُوشَعُ، وَنَادَابُ، وَأَبِيهُو، ذَهَبُوا مَعَ مُوسَى، عَلَيْهِ السَّلَامُ، لِيَعْتَذِرُوا عَنْ بَنِي إِسْرَائِيلَ فِي عِبَادَةِ مَنْ عَبَدَ مِنْهُمُ الْعِجْلَ، وَكَانُوا قَدْ أُمِرُوا أَنْ يَتَطَيَّبُوا وَيَتَطَهَّرُوا وَيَغْتَسِلُوا، فَلَمَّا ذَهَبُوا مَعَهُ، وَاقْتَرَبُوا مِنَ الْجَبَلِ، وَعَلَيْهِ الْغَمَامُ، وَعَمُودُ النُّورِ سَاطِعٌ، وَصَعِدَ مُوسَى الْجَبَلَ، فَذَكَرَ بَنُو إِسْرَائِيلَ أَنَّهُمْ سَمِعُوا كَلَامَ اللَّهِ، وَهَذَا قَدْ وَافَقَهُمْ عَلَيْهِ طَائِفَةٌ مِنَ الْمُفَسِّرِينَ، وَحَمَلُوا عَلَيْهِ قَوْلَهُ تَعَالَى: وَقَدْ كَانَ فَرِيقٌ مِنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِنْ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ [ الْبَقَرَةِ: 57 ]. وَلَيْسَ هَذَا بِلَازِمٍ; لِقَوْلِهِ تَعَالَى: فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ أَيْ; مُبَلَّغًا، وَهَكَذَا هَؤُلَاءِ سَمِعُوهُ مُبَلَّغًا مِنْ مُوسَى، عَلَيْهِ السَّلَامُ. وَزَعَمُوا أَيْضًا أَنَّ السَّبْعِينَ رَأَوُا اللَّهَ، وَهَذَا غَلَطٌ مِنْهُمْ; لِأَنَّهُمْ لَمَّا سَأَلُوا الرُّؤْيَةَ أَخَذَتْهُمُ الرَّجْفَةُ; كَمَا قَالَ تَعَالَى: وَإِذْ قُلْتُمْ يَا مُوسَى لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنْتُمْ تَنْظُرُونَ ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ [ الْبَقَرَةِ: 55، 56 ]. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: اخْتَارَ مُوسَى مِنْ بَنِي إِسْرَائِيلَ سَبْعِينَ رَجُلًا، الْخَيِّرَ فَالْخَيِّرَ وَقَالَ: انْطَلَقُوا إِلَى اللَّهِ، فَتُوبُوا إِلَيْهِ مِمَّا صَنَعْتُمْ، وَسَلُوهُ التَّوْبَةَ عَلَى مَنْ تَرَكْتُمْ وَرَاءَكُمْ مِنْ قَوْمِكُمْ، صُومُوا وَتَطَهَّرُوا، وَطَهِّرُوا ثِيَابَكُمْ. فَخَرَجَ بِهِمْ إِلَى طُورِ سَيْنَاءَ لِمِيقَاتٍ وَقَّتَهُ لَهُ رَبَّهُ، وَكَانَ لَا يَأْتِيهِ إِلَّا بِإِذْنٍ مِنْهُ وَعِلْمٍ، فَطَلَبَ مِنْهُ السَّبْعُونَ أَنْ يَسْمَعُوا كَلَامَ اللَّهِ، فَقَالَ: أَفْعَلُ. فَلَمَّا دَنَا مُوسَى مِنَ الْجَبَلِ وَقَعَ عَلَيْهِ عَمُودُ الْغَمَامِ حَتَّى تَغَشَّى الْجَبَلَ كُلَّهُ، وَدَنَا مُوسَى فَدَخَلَ فِي الْغَمَامِ، وَقَالَ لِلْقَوْمِ: ادْنُوا. وَكَانَ مُوسَى إِذَا كَلَّمَهُ اللَّهُ وَقَعَ عَلَى جَبْهَتِهِ نُورٌ سَاطِعٌ، لَا يَسْتَطِيعُ أَحَدٌ مِنْ بَنِي آدَمَ أَنْ يَنْظُرَ إِلَيْهِ، فَضَرَبَ دُونَهُ بِالْحِجَابِ، وَدَنَا الْقَوْمُ، حَتَّى إِذَا دَخَلُوا فِي الْغَمَامِ، وَقَعُوا سُجُودًا، فَسَمِعُوهُ وَهُوَ يُكَلِّمُ مُوسَى، يَأْمُرُ وَيَنْهَاهُ; افْعَلْ. وَلَا تَفْعَلْ. فَلَمَّا فَرَغَ اللَّهُ مِنْ أَمْرِهِ، وَانْكَشَفَ عَنْ مُوسَى الْغَمَامَ أَقْبَلَ إِلَيْهِمْ قَالُوا لِمُوسَى: لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الرَّجْفَةُ - وَهِيَ الصَّاعِقَةُ - فَافْتَلَتَتْ أَرْوَاحُهُمْ، فَمَاتُوا جَمِيعًا فَقَامَ مُوسَى يُنَاشِدُ رَبَّهُ، وَيَدْعُوهُ، وَيَرْغَبُ إِلَيْهِ، وَيَقُولُ: رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا أَيْ; لَا تُؤَاخِذْنَا بِمَا فَعَلَ السُّفَهَاءُ الَّذِينَ عَبَدُوا الْعِجْلَ مِنَّا، فَإِنَّا بُرَآءُ مِمَّا عَمِلُوا. وَقَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَقَتَادَةُ، وَابْنُ جُرَيْجٍ: إِنَّمَا أَخَذَتْهُمُ الرَّجْفَةُ لِأَنَّهُمْ لَمْ يَنْهَوْا قَوْمَهُمْ عَنْ عِبَادَةِ الْعِجْلِ. وَقَوْلُهُ: إِنْ هِيَ إِلَّا فِتْنَتُكَ أَيِ; اخْتِبَارُكَ، وَابْتِلَاؤُكَ، وَامْتِحَانُكَ. قَالَهُ ابْنُ عَبَّاسٍ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَأَبُو الْعَالِيَةِ، وَالرَّبِيعُ بْنُ أَنَسٍ، وَغَيْرُ وَاحِدٍ مِنْ عُلَمَاءِ السَّلَفِ وَالْخَلْفِ. يَعْنِي: أَنْتَ الَّذِي قَدَّرْتَ هَذَا، وَخَلَقْتَ مَا كَانَ مِنْ أَمْرِ الْعِجْلِ، اخْتِبَارًا تَخْتَبِرُهُمْ بِهِ، كَمَا قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ: يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ أَيِ ; اخْتُبِرْتُمْ بِهِ، وَلِهَذَا قَالَ: تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ أَيْ ; مَنْ شِئْتَ أَضْلَلْتَهُ بِاخْتِبَارِكَ إِيَّاهُ، وَمَنْ شِئْتَ هَدَيْتَهُ، لَكَ الْحُكْمُ وَالْمَشِيئَةُ، فَلَا مَانِعَ وَلَا رَادَّ لِمَا حَكَمْتَ وَقَضَيْتَ. أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الْغَافِرِينَ. وَاكْتُبْ لَنَا فِي هَذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ أَيْ; تُبْنَا إِلَيْكَ وَرَجَعْنَا وَأَنَبْنَا. قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ أَيْ; أَنَا أُعَذِّبُ مَنْ شِئْتُ بِمَا أَشَاءُ مِنَ الْأُمُورِ، الَّتِي أَخْلُقُهَا وَأُقَدِّرُهَا، وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ كَمًّا ثَبَتَ فِي " الصَّحِيحَيْنِ " عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: إِنَّ اللَّهَ لَمَّا فَرَغَ مِنْ خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ، كَتَبَ كِتَابًا، فَهُوَ مَوْضُوعٌ عِنْدَهُ فَوْقَ الْعَرْشِ: إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ أَيْ; فَسَأُوجِبُهَا حَتْمًا لِمَنْ يَتَّصِفُ بِهَذِهِ الصِّفَاتِ.

     ✧ [The Departure of the Seventy to the Mount to Apologize for Worshipping the Calf] Then Moses chose from his people seventy men from among their best, and said to them: “Go with me to Allah and repent from what you have done.” And he went out with them to Mount Sinai for the appointed time that Allah had set for him. Al-Suddī, Ibn ʿAbbās, and others mentioned that these seventy were the scholars of the Children of Israel, and with them were Moses, Aaron, Joshua, Nadab, and Abihu. They went with Moses ﷺ to apologize on behalf of the Children of Israel for the worship of the calf by those among them who had worshipped it. They had been commanded to perfume themselves, purify themselves, and perform the major ablution. When they went with him and drew near the mountain, upon which was the cloud and a shining pillar of light, and Moses ascended the mountain, the Children of Israel mentioned that they heard the speech of Allah. A group of the commentators agreed with them on this and applied to it His saying, Exalted be He: “And there had already been a party of them who heard the speech of Allah and then distorted it after they had understood it, while they knew” [Al-Baqarah: 75]. But this is not necessarily the case, because of His saying, Exalted be He: “Then grant him protection until he hears the speech of Allah,” meaning conveyed to him. Likewise, these heard it conveyed from Moses ﷺ. They also claimed that the seventy saw Allah, but this is a mistake on their part, because when they asked for the vision, the earthquake seized them, as He, Exalted be He, said: “And when you said, ‘O Moses, we will never believe you until we see Allah outright,’ so the thunderbolt seized you while you were looking. Then We raised you after your death so that you might be grateful” [Al-Baqarah: 55–56]. Muḥammad b. Isḥāq said: Moses chose from the Children of Israel seventy men, the best of the best, and said: “Go to Allah and repent to Him for what you have done, and ask Him for repentance on behalf of those you left behind from your people. Fast, purify yourselves, and purify your garments.” He went out with them to Mount Sinai for an appointed time that his Lord had set for him, and he would not come to it except with His permission and knowledge. The seventy asked him to let them hear the speech of Allah, and he said: “I will do so.” When Moses drew near the mountain, the pillar of cloud descended upon it until it covered the entire mountain. Moses drew near and entered the cloud and said to the people: “Draw near.” When Allah spoke to Moses, a shining light fell upon his forehead that no one among the children of Adam could look at, so a veil was placed between him and them. The people drew near until they entered the cloud and fell down prostrate, and they heard Him while He was speaking to Moses, commanding and forbidding him: “Do,” and “Do not do.” When Allah finished His command and the cloud lifted from Moses, he turned to them. They said to Moses: “We will never believe you until we see Allah outright.” Then the earthquake—which is the thunderbolt—seized them, and their souls were snatched away, and they all died. Moses stood up imploring his Lord, calling upon Him and beseeching Him, saying: “My Lord, if You had willed, You could have destroyed them and me before. Would You destroy us for what the foolish among us have done?” That is, do not take us to task for what the foolish ones among us did, those who worshipped the calf, for we are innocent of what they did. Ibn ʿAbbās, Mujāhid, Qatādah, and Ibn Jurayj said: The earthquake seized them only because they did not forbid their people from worshipping the calf. And his saying: “It is only Your trial,” meaning Your test, Your trial, Your examination. This was said by Ibn ʿAbbās, Saʿīd b. Jubayr, Abū al-ʿĀliyah, al-Rabīʿ b. Anas, and more than one of the scholars of the early and later generations. That is, You are the One who decreed this and created what happened regarding the calf as a trial by which You test them, just as Aaron said to them before: “O my people, you are only being tested by it,” that is, “You are being tried by it.” For this reason he said: “You send astray with it whom You will and guide whom You will,” that is, whomever You will You lead astray by Your testing him, and whomever You will You guide. Yours is the judgment and the will; there is no preventer or repeller of what You have decreed and determined. “You are our protector, so forgive us and have mercy on us, and You are the best of forgivers.” “And ordain for us good in this world and in the Hereafter; indeed we have turned to You,” meaning, we have repented to You, returned, and come back. He said: “My punishment—I afflict with it whom I will, but My mercy encompasses all things,” that is, I punish whomever I will with whatever I will of the matters that I create and decree, and My mercy encompasses all things. As it is established in the two Ṣaḥīḥs from the Messenger of Allah ﷺ that he said: “When Allah finished creating the heavens and the earth, He wrote a book that is placed with Him above the Throne: ‘Indeed My mercy prevails over My wrath.’” “So I will ordain it for those who fear Me and give the zakāh and those who believe in Our signs,” that is, I will make it binding and certain for those who possess these attributes.

234. Tarikh (al-Tabari) 221No grade recorded

     [وَمِنَ الْحَوَادِثِ] مَوْتُ هَارُونَ فِي زَمَانِ مُوسَى عَلَيْهِمَا السَّلَامُ   رَوَى السُّدِّيُّ عَنْ أَشْيَاخِهِ، أَنَّ اللَّهَ تَعَالَى أَوْحَى إِلَى مُوسَى: إِنِّي مُتَوَفٍّ هَارُونَ، فَأْتِ بِهِ جَبَلَ كَذَا وَكَذَا، فَانْطَلَقَ مُوسَى وَهَارُونُ نَحْوَ الْجَبَلِ، فَإِذَا [هُمَا] فِيهِ بِشَجَرَةٍ لَمْ يُرَ شَجَرٌ مِثْلَهَا، وَإِذَا هُمَا بِبَيْتٍ مَبْنِيٍّ، وَإِذَا هُمَا فِيهِ بِسَرِيرٍ عَلَيْهِ فُرُشٌ، وَإِذَا فِيهِ رِيحٌ طَيِّبَةٌ، فَلَمَّا نَظَرَ هَارُونُ إِلَى ذَلِكَ الْجَبَلِ وَالْبَيْتِ وَمَا فِيهِ أَعْجَبَهُ، فَقَالَ: يَا مُوسَى إِنِّي لَأُحِبُّ أَنْ أَنَامَ عَلَى هَذَا السَّرِيرِ، فَقَالَ لَهُ مُوسَى: فَنَمْ عَلَيْهِ، قَالَ إِنِّي أَخَافُ أَنْ يَأْتِيَ رَبُّ هَذَا الْبَيْتِ فَيَغْضَبَ عَلَيَّ، فَقَالَ لَهُ مُوسَى: لَا تَرْهَبْ، أَنَا أَكْفِيكَ رَبَّ هَذَا الْبَيْتِ، فَنَمْ، فَقَالَ: يَا مُوسَى نَمْ مَعِي. فَنَامَا، فَأَخَذَ هَارُونَ الْمَوْتُ، فَلَمَّا قُبِضَ رُفِعَ ذَلِكَ الْبَيْتُ، وَذَهَبَتْ تِلْكَ الشَّجَرَةُ، وَرُفِعَ السَّرِيرُ بِهِ إِلَى السَّمَاءِ، فَلَمَّا رَجَعَ مُوسَى إِلَى بَنِي إِسْرَائِيلَ وَلَيْسَ مَعَهُ هَارُونُ، قَالُوا: إِنَّ مُوسَى قَتَلَ هَارُونَ وَحَسَدَهُ عَلَى حُبِّ بَنِي إِسْرَائِيلَ لَهُ، وَكَانَ هَارُونُ أَكُفَّ عَنْهُمْ وَأَلْيَنَ لَهُمْ مِنْ مُوسَى، وَكَانَ فِي بَعْضِ الْغِلَظِ عَلَيْهِمْ. فَلَمَّا بَلَغَهُ ذَلِكَ قَالَ لَهُمْ: وَيَحْكُمْ! أَتَرَوْنَنِي أَقْتُلُ أَخِي؟! فَلَمَّا أَكْثَرُوا عَلَيْهِ قَامَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ دَعَا اللَّهَ فَنَزَلَ بِالسَّرِيرِ حَتَّى نَظَرُوا إِلَيْهِ مِنَ السَّمَاءِ وَالْأَرْضِ فَصَدَّقُوهُ. وَقَالَ عَمْرُو بْنُ مَيْمُونٍ: مَاتَ مُوسَى وَهَارُونُ فِي التِّيهِ، مَاتَ هَارُونُ قَبْلَ مُوسَى، وَكَانَا أُخْرِجَا فِي التِّيهِ إِلَى بَعْضِ الْكُهُوفِ، فَمَاتَ فَدَفَنَهُ مُوسَى وَانْصَرَفَ إِلَى بَنِي إِسْرَائِيلَ، فَقَالُوا: مَا فَعَلَ هَارُونُ؟ قَالَ: مَاتَ، قَالُوا: لَكِنَّكَ قَتَلْتَهُ لِحُبِّنَا إِيَّاهُ. فَشَكَى مُوسَى مَا لَقِيَ مِنْ بَنِي إِسْرَائِيلَ، فَأَوْحَى اللَّهُ إِلَيْهِ: أَنِ انْطَلِقْ بِهِمْ إِلَى مَوْضِعِ قَبْرِهِ، فَإِنِّي بَاعِثُهُ حَتَّى يُخْبِرَهُمْ أَنَّهُ مَاتَ مَوْتًا. فَانْطَلَقَ بِهِمْ إِلَى قَبْرِ هَارُونَ، فَنَادَى: يَا هَارُونُ، فَخَرَجَ مِنْ قَبْرِهِ يَنْفُضُ رَأْسَهُ، فَقَالَ: أَنَا قَتَلْتُكَ؟ قَالَ: لَا وَاللَّهِ، وَلَكِنِّي مُتُّ، قَالَ: فَعُدْ إِلَى مَضْجَعِكَ. قَالَ الْحَسَنُ: مَاتَ هَارُونُ وَهُوَ ابْنُ مِائَةٍ وَثَمَانِي عَشْرَةَ سَنَةً، قَبْلَ مُوسَى بِثَلَاثِ سِنِينَ. وَفِي التَّوْرَاةِ: أَنَّ هَارُونَ مَاتَ وَهُوَ ابْنُ عِشْرِينَ وَمِائَةِ سَنَةٍ وَكَانَتْ وَفَاتُهُ فِي التِّيهِ.

     ✧ [Among the events] the death of Aaron during the time of Moses (peace be upon them both) Al-Suddī reported from his teachers that Allah Almighty revealed to Moses: “I am going to take Aaron in death, so bring him to such-and-such a mountain.” Moses and Aaron set out toward the mountain, and there they found a tree the like of which had never been seen, and they found a built house, and inside it a bed with furnishings, and in it a pleasant fragrance. When Aaron looked at that mountain, the house, and what was in it, he was amazed and said: “O Moses, I would love to sleep on this bed.” Moses said to him: “Then sleep on it.” He said: “I fear that the owner of this house may come and be angry with me.” Moses said to him: “Do not be afraid; I will take care of the owner of this house for you. Sleep.” He said: “O Moses, sleep with me.” So they slept, and death seized Aaron. When he was taken, that house was raised up, that tree went away, and the bed was raised up with him to heaven. When Moses returned to the Children of Israel without Aaron, they said: “Moses has killed Aaron and envied him because of the Children of Israel’s love for him.” Aaron had been gentler and softer with them than Moses, who had some harshness toward them. When that reached him, he said to them: “Woe to you! Do you think I would kill my brother?!” When they persisted against him, he stood and prayed two rakʿahs, then supplicated to Allah, and the bed descended until they saw it from heaven and earth, and they believed him. ʿAmr b. Maymūn said: Moses and Aaron died in the wilderness. Aaron died before Moses. They had gone out in the wilderness to some caves, and he died, so Moses buried him and returned to the Children of Israel. They said: “What happened to Aaron?” He said: “He died.” They said: “Rather, you killed him because of our love for him.” Moses complained of what he had encountered from the Children of Israel, and Allah revealed to him: “Take them to the place of his grave, for I will raise him up so that he may tell them that he died a natural death.” So he took them to Aaron’s grave and called out: “O Aaron,” and he came out of his grave shaking his head. He said: “Did I kill you?” He said: “No, by Allah, but I died.” He said: “Then return to your resting place.” Al-Ḥasan said: Aaron died at the age of one hundred and eighteen years, three years before Moses. In the Torah: Aaron died at the age of one hundred and twenty years, and his death occurred in the wilderness.

235. Tarikh (al-Tabari) 222No grade recorded

     قِصَّةُ بَقَرَةِ بَنِي إِسْرَائِيلَ   قَالَ اللَّهُ تَعَالَى: وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً قَالُوا أَتَتَّخِذُنَا هُزُوًا قَالَ أَعُوَذٌ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَلِكَ فَافْعَلُوا مَا تُؤْمَرُونَ قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا لَوْنُهَا قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِنْ شَاءَ اللَّهُ لَمُهْتَدُونَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَا شِيَةَ فِيهَا قَالُوا الْآنَ جِئْتَ بِالْحَقِّ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَءتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْيِي اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ [ الْبَقَرَةِ: 67 - 73 ]. قَالَ ابْنُ عَبَّاسٍ، وَعَبِيدَةُ السَّلْمَانِيُّ، وَأَبُو الْعَالِيَةِ، وَمُجَاهِدٌ، وَالسُّدِّيُّ، وَغَيْرُ وَاحِدٍ مِنَ السَّلَفِ: كَانَ رَجُلٌ فِي بَنِي إِسْرَائِيلَ كَثِيرَ الْمَالِ، وَكَانَ شَيْخًا كَبِيرًا وَلَهُ بَنُو أَخٍ، وَكَانُوا يَتَمَنَّوْنَ مَوْتَهُ; لِيَرِثُوهُ، فَعَمَدَ أَحَدُهُمْ فَقَتَلَهُ فِي اللَّيْلِ، وَطَرْحَهُ فِي مَجْمَعِ الطُّرُقِ، وَيُقَالُ: عَلَى بَابِ رَجُلٍ مِنْهُمْ. فَلَمَّا أَصْبَحَ النَّاسُ اخْتَصَمُوا فِيهِ، وَجَاءَ ابْنُ أَخِيهِ، فَجَعَلَ يَصْرُخُ وَيَتَظَلَّمُ، فَقَالُوا: مَا لَكُمْ تَخْتَصِمُونَ وَلَا تَأْتُونَ نَبِيَّ اللَّهِ، فَجَاءَ ابْنُ أَخِيهِ فَشَكَى أَمْرَ عَمِّهِ إِلَى رَسُولِ اللَّهِ مُوسَى، عَلَيْهِ السَّلَامُ، فَقَالَ مُوسَى، عَلَيْهِ السَّلَامُ: أَنْشُدُ اللَّهَ رَجُلًا عِنْدَهُ عِلْمٌ مِنْ أَمْرِ هَذَا الْقَتِيلِ إِلَّا أَعْلَمَنَا بِهِ. فَلَمْ يَكُنْ عِنْدَ أَحَدٍ مِنْهُمْ عِلْمٌ، وَسَأَلُوهُ أَنَّ يَسْأَلَ فِي هَذِهِ الْقَضِيَّةِ رَبَّهُ، عَزَّ وَجَلَّ، فَسَأَلَ رَبَّهُ، عَزَّ وَجَلَّ، فِي ذَلِكَ فَأَمَرَهُ اللَّهُ أَنْ يَأْمُرَهُمْ بِذَبْحِ بَقَرَةٍ، فَقَالَ: إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً قَالُوا أَتَتَّخِذُنَا هُزُوًا يَعْنُونَ; نَحْنُ نَسْأَلُكَ عَنْ أَمْرِ هَذَا الْقَتِيلِ، وَأَنْتَ تَقُولُ هَذَا. قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ أَيْ; أَعُوذُ بِاللَّهِ أَنْ أَقُولَ عَنْهُ غَيْرَ مَا أَوْحَى إِلَيَّ. وَهَذَا هُوَ الَّذِي أَجَابَنِي حِينَ سَأَلْتُهُ عَمَّا سَأَلْتُمُونِي عَنْهُ أَنْ أَسْأَلَهُ فِيهِ. قَالَ ابْنُ عَبَّاسٍ وَغَيْرُ وَاحِدٍ: فَلَوْ أَنَّهُمْ عَمَدُوا إِلَى أَيِّ بَقَرَةٍ فَذَبَحُوهَا لَحَصَلَ الْمَقْصُودُ مِنْهَا، وَلَكِنَّهُمْ شَدَّدُوا فَشَدَّدَ اللَّهُ عَلَيْهِمْ. وَقَدْ وَرَدَ فِيهِ حَدِيثٌ مَرْفُوعٌ، وَفِي إِسْنَادِهِ ضَعْفٌ، فَسَأَلُوا عَنْ صِفَتِهَا، ثُمَّ عَنْ لَوْنِهَا ثُمَّ عَنْ سِنِّهَا فَأُجِيبُوا بِمَا عَزَّ وُجُودُهُ عَلَيْهِمْ. وَالْمَقْصُودُ أَنَّهُمْ أُمِرُوا بِذَبْحِ بَقَرَةٍ عَوَانٍ; وَهِيَ الْوَسَطُ بَيْنَ النِّصْفِ الْفَارِضِ، وَهِيَ الْكَبِيرَةُ، وَالْبِكْرُ، وَهِيَ الصَّغِيرَةُ. قَالَهُ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَأَبُو الْعَالِيَةِ، وَعِكْرِمَةُ، وَالْحَسَنُ، وَقَتَادَةُ، وَجَمَاعَةٌ. ثُمَّ شَدَّدُوا، وَضَيَّقُوا عَلَى أَنْفُسِهِمْ، فَسَأَلُوا عَنْ لَوْنِهَا، فَأُمِرُوا بِصَفْرَاءَ فَاقِعٍ لَوْنُهَا، أَيْ مُشْرَبٍ بِحُمْرَةٍ، تَسُرُّ النَّاظِرِينَ، وَهَذَا اللَّوْنُ عَزِيزٌ. ثُمَّ شَدَّدُوا أَيْضًا فَقَالُوا: ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِنْ شَاءَ اللَّهُ لَمُهْتَدُونَ فَفِي الْحَدِيثِ الْمَرْفُوعِ، الَّذِي رَوَاهُ ابْنُ أَبِي حَاتِمٍ، وَابْنُ مَرْدَوَيْهِ: لَوْلَا أَنَّ بَنِي إِسْرَائِيلَ اسْتَثْنَوْا لَمَا أُعْطُوا وَفِي صِحَّتِهِ نَظَرٌ وَاللَّهُ أَعْلَمُ. قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَا شِيَةَ فِيهَا قَالُوا الْآنَ جِئْتَ بِالْحَقِّ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ وَهَذِهِ الصِّفَاتُ أَضْيَقُ مِمَّا تَقَدَّمَ، حَيْثُ أُمِرُوا بِذَبْحِ بَقَرَةٍ، لَيْسَتْ بِالذَّلُولِ، وَهِيَ الْمُذَلَّلَةُ بِالْحِرَاثَةِ وَسَقْيِ الْأَرْضِ بِالسَّانِيَةِ، مُسَلَّمَةٌ; وَهِيَ الصَّحِيحَةُ الَّتِي لَا عَيْبَ فِيهَا. قَالَهُ أَبُو الْعَالِيَةِ، وَقَتَادَةُ. وَقَوْلُهُ: لَا شِيَةَ فِيهَا أَيْ لَيْسَ فِيهَا لَوْنٌ يُخَالِفُ لَوْنَهَا بَلْ هِيَ مُسَلَّمَةٌ مِنَ الْعُيُوبِ وَمِنْ مُخَالَطَةِ سَائِرِ الْأَلْوَانِ غَيْرِ لَوْنِهَا، فَلَمَّا حَدَّدَهَا بِهَذِهِ الصِّفَاتِ، وَحَصَرَهَا بِهَذِهِ النُّعُوتِ وَالْأَوْصَافِ، قَالُوا الْآنَ جِئْتَ بِالْحَقِّ وَيُقَالُ: إِنَّهُمْ لَمْ يَجِدُوا هَذِهِ الْبَقَرَةَ بِهَذِهِ الصِّفَةِ إِلَّا عِنْدَ رَجُلٍ مِنْهُمْ، كَانَ بَارًّا بِأَبِيهِ، فَطَلَبُوهَا مِنْهُ، فَأَبَى عَلَيْهِمْ، فَأَرْغَبُوهُ فِي ثَمَنِهَا، حَتَّى - أَعْطَوْهُ فِيمَا ذَكَرَ السُّدِّيُّ - بِوَزْنِهَا ذَهَبًا، فَأَبَى عَلَيْهِمْ حَتَّى أَعْطَوْهُ بِوَزْنِهَا عَشْرَ مَرَّاتٍ، فَبَاعَهَا مِنْهُمْ، فَأَمَرَهُمْ نَبِيُّ اللَّهِ مُوسَى بِذَبْحِهَا، فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ أَيْ; وَهُمْ يَتَرَدَّدُونَ فِي أَمْرِهَا. ثُمَّ أَمَرَهُمْ عَنِ اللَّهِ أَنْ يَضْرِبُوا ذَلِكَ الْقَتِيلَ بِبَعْضِهَا، قِيلَ: بِلَحْمِ فَخِذِهَا. وَقِيلَ: بِالْعَظْمِ الَّذِي يَلِي الْغُضْرُوفَ. وَقِيلَ: بِالْبِضْعَةِ الَّتِي بَيْنَ الْكَتِفَيْنِ، فَلَمَّا ضَرَبُوهُ بِبَعْضِهَا أَحْيَاهُ اللَّهُ تَعَالَى فَقَامَ وَهُوَ تَشْخَبُ أَوْدَاجُهُ، فَسَأَلَهُ نَبِيُّ اللَّهِ: مَنْ قَتَلَكَ؟ قَالَ قَتَلَنِي ابْنُ أَخِي. ثُمَّ عَادَ مَيِّتًا كَمَا كَانَ، قَالَ اللَّهُ تَعَالَى: كَذَلِكَ يُحْيِي اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ أَيْ; كَمَا شَاهَدْتُمْ إِحْيَاءَ هَذَا الْقَتِيلِ، عَنْ أَمْرِ اللَّهِ لَهُ، كَذَلِكَ أَمْرُهُ فِي سَائِرِ الْمَوْتَى، إِذَا شَاءَ إِحْيَاءَهُمْ أَحْيَاهُمْ فِي سَاعَةٍ وَاحِدَةٍ، كَمَا قَالَ: مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ الْآيَةَ [ لُقْمَانَ: 28 ]. رواية أخرى في قصة بقرة بني إسرائيل وفي رواية أخرى عن السُّدِّيُّ عَنْ أَشْيَاخِهِ، قَالَ: كَانَ رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ مُكْثِرًا مِنَ الْمَالِ، وَكَانَتْ لَهُ بِنْتٌ، وَكَانَ لَهُ ابْنُ أَخٍ مُحْتَاجٌ، فَخَاطَبَ إِلَيْهِ ابْنُ أَخِيهِ ابْنَتَهُ، فَأَبَى أَنْ يُزَوِّجَهُ، فَغَضِبَ الصَّبِيُّ، وَقَالَ: وَاللَّهِ لَأَقْتُلَنَّ عَمِّي، وَلَآخُذَنَّ مَالَهُ، وَلَأَنْكِحَنَّ ابْنَتَهُ، وَلَآكُلَنَّ دِيَتَهُ. فَأَتَاهُ الْفَتَى فَقَالَ لَهُ: يَا عَمُّ، قَدْ قَدِمَ تُجَّارٌ فِي بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، فَانْطَلِقْ مَعِي فَخُذْ لِي مِنْ تِجَارَةِ هَؤُلَاءِ الْقَوْمِ لَعَلِّي أُصِيبُ فِيهَا فَإِنَّهُمْ إِذَا رَأَوْكَ مَعِيَ أَعْطَوْنِي. فَخَرَجَ الْعَمُّ مَعَ الْفَتَى لَيْلًا، فَلَمَّا بَلَغَ ذَلِكَ السِّبْطَ قَتَلَهُ الْفَتَى، ثُمَّ رَجَعَ إِلَى أَهْلِهِ، فَلَمَّا أَصْبَحَ جَاءَ كَأَنَّهُ يَطْلُبُ عَمَّهُ لَا يَدْرِي أَيْنَ هُوَ، وَإِذَا هُوَ بِذَلِكَ السِّبْطِ مُجْتَمِعِينَ عَلَيْهِ، فَأَخَذَهُمْ، وَقَالَ: قَتَلْتُمْ عَمِّي فَأَدُّوا إِلَيَّ دِيَتَهُ، وَجَعَلَ يَبْكِي وَيَحْثُو التُّرَابَ عَلَى رَأْسِهِ، وَيُنَادِي: وَاعَمَّاهْ. قَالَ أَبُو الْعَالِيَةِ: وَأَتَى الْقَاتِلُ إِلَى مُوسَى، فَقَالَ: إِنَّ قَرِيبِي قُتِلَ وَلَا أَجِدُ مَنْ يُبَيِّنُ لِي مَنْ قَتَلَهُ غَيْرَكَ. فَنَادَى مُوسَى فِي النَّاسِ: أَنْشُدُكُمُ اللَّهَ، مَنْ كَانَ عِنْدَهُ مِنْ هَذَا الْقَتِيلِ عِلْمٌ إِلَّا بَيَّنَهُ لَنَا، فَلَمْ يَكُنْ عِنْدَهُمْ عِلْمٌ، فَأَقْبَلَ الْقَاتِلُ عَلَى مُوسَى وَقَالَ: أَنْتَ نَبِيُّ اللَّهِ فَأَسْأَلِ اللَّهَ أَنْ يُبَيِّنَ لَنَا، فَسَأَلَ رَبَّهُ فَأَمَرَهُ بِذَبْحِ الْبَقَرَةِ. وعن عَبْدُ الصَّمَدِ بْنُ مَعْقِلٍ، أَنَّهُ سَمِعَ وَهْبًا يَقُولُ: إِنَّ فَتًى مِنْ بَنِي إِسْرَائِيلَ كَانَ بَرًّا بِوَالِدَتِهِ،  وَكَانَ يَقُومُ ثُلُثَ اللَّيْلِ يُصَلِّي، وَيَجْلِسُ عِنْدَ رَأْسِ وَالِدَتِهِ ثُلُثَ اللَّيْلِ، فَيُذَكِّرُهَا التَّسْبِيحَ وَالتَّكْبِيرَ وَالتَّهْلِيلَ وَالتَّحْمِيدَ،  وَيَقُولُ: يَا أُمَّاهْ إِنْ كُنْتِ ضَعُفْتِ عَنْ قِيَامِ اللَّيْلِ فَكَبِّرِي اللَّهَ وَسَبِّحِيهِ وَهَلِّلِيهِ، وَكَانَ ذَلِكَ عَمَلَهُمَا الدَّهْرَ كُلَّهُ، فَإِذَا أَصْبَحَ أَتَى الْجَبَلَ فَاحْتَطَبَ عَلَى ظَهْرِهِ، فَيَأْتِي بِهِ السُّوقَ فَيَبِيعُهُ بِمَا شَاءَ اللَّهُ أَنْ يَبِيعَهُ، فَيَتَصَدَّقُ بِثُلُثِهِ، وَيُبْقِي لِعِبَادَتِهِ ثُلُثًا، وَيُعْطِي الثُّلُثَ أُمَّهُ، فَكَانَتْ أُمُّهُ تَأْكُلُ النِّصْفَ وَتَتَصَدَّقُ بِالنِّصْفِ، فَكَانَ ذَلِكَ عَمَلَهُمَا الدَّهْرَ. فَلَمَّا طَالَ ذَلِكَ عَلَيْهِمَا، قَالَتْ: يَا بُنَيَّ اعْلَمْ أَنِّي وَرِثْتُ مِنْ أَبِيكَ بَقَرَةً وَخَتَمْتُ عُنُقَهَا، وَتَرَكْتُهَا فِي الْبَقَرِ عَلَى اسْمِ اللَّهِ إِلَهِ إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ، وَسَأُبَيِّنُ لَكَ مَا لَوْنُهَا وَهَيْئَتُهَا، فَادْعُهَا بِاسْمِ إِلَهِ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ، وَإِنَّ عَلَامَتَهَا أَنَّهَا لَيْسَتْ بِهَرِمَةٍ وَلَا فَتِيَّةٍ غَيْرَ أَنَّهَا بَيْنَهُمَا، وَهِيَ صَفْرَاءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ، إِذَا نَظَرْتَ إِلَى جِلْدِهَا خُيِّلَ إِلَيْكَ أَنَّ شُعَاعَ الشَّمْسِ يَخْرُجُ مَنْ جِلْدِهَا، وَلَيْسَتْ بِالذَّلُولِ، لَوْنُهَا وَاحِدٌ، فَإِذَا رَأَيْتَهَا فَخُذْ عُنُقَهَا فَأَزِلَّهَا تَتَّبِعْكَ بِإِذْنِ إِلَهِ إِسْرَائِيلَ. فَانْطَلَقَ الْفَتَى وَحَفِظَ وَصِيَّةَ وَالِدَتِهِ، وَسَارَ فِي الْبَرِّيَّةِ يَوْمَيْنِ أَوْ ثَلَاثَةً، ثُمَّ صَاحَ بِهَا، وَقَالَ: بِإِلَهِ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ إِلَّا مَا أَتَيْتِينِي، فَأَقْبَلَتِ الْبَقَرَةُ إِلَيْهِ وَتَرَكَتِ الرَّعْيَ وَقَامَتْ بَيْنَ يَدَيِ الْفَتَى. فَأَخَذَ بِعُنُقِهَا، فَتَكَلَّمَتِ الْبَقَرَةُ وَقَالَتْ: يَا أَيُّهَا الْفَتَى الْبَرُّ بِوَالِدَتِهِ ارْكَبْنِي، فَقَالَ الْفَتَى: لَمْ تَأْمُرْنِي وَالِدَتِي أَنْ أَرْكَبَ عَلَيْكِ، وَلَكِنَّهَا أَمَرَتْنِي أَنْ أَسُوقَكِ، فَأُحِبُّ أَنْ أَتَّبِعَ قَوْلَهَا، قَالَتْ: وَإِلَهِ إِسْرَائِيلَ لَوْ رَكِبْتَنِي مَا كُنْتَ لِتَقْدِرَ عَلَيَّ، فَانْطَلِقْ أَيُّهَا الْفَتَى الْبَرُّ بِوَالِدَتِهِ، فَإِنَّكَ لَوْ أَمَرْتَ هَذَا الْجَبَلَ أَنْ يَنْقَلِعَ مِنْ أَصْلِهِ لَاقْتَلَعَ لِبِرِّكَ بِوَالِدَتِكَ وَطَاعَتِكَ إِلَهَكَ. فَانْطَلَقَ فَطَارَ طَائِرٌ مِنْ بَيْنَ يَدَيْهِ فَاخْتَلَسَ الْبَقَرَةَ، فَدَعَاهَا بِإِلَهِ إِبْرَاهِيمَ فَأَقْبَلَتْ وَقَالَتْ: إِنَّ الطَّائِرَ إِبْلِيسَ اخْتَلَسَنِي، فَلَمَّا نَادَيْتَنِي جَاءَ مَلَكٌ مِنَ الْمَلَائِكَةِ فَانْتَزَعَنِي مِنْهُ فَرَدَّنِي إِلَيْكَ لِبِرِّكَ بِوَالِدَتِكَ وَطَاعَتِكَ إِلَهَكَ. فَدَخَلَ الْفَتَى إِلَى أُمِّهِ فَأَخْبَرَهَا بِالْخَبَرِ، فَقَالَتْ: يَا بُنَيَّ إِنِّي أَرَاكَ تَحْتَطِبُ عَلَى ظَهْرِكَ فَاذْهَبْ بِهَذِهِ الْبَقَرَةِ فَبِعْهَا وَخُذْ ثَمَنَهَا وَتَقَوَّ بِهِ فَقَالَ: بِكُمْ أَبِيعُهَا؟ قَالَتْ: بِثَلَاثَةِ دَنَانِيرَ عَلَى رِضًى مِنِّي. فَانْطَلَقَ إِلَى السُّوقِ فَبَعَثَ اللَّهُ مَلَكًا مِنَ الْمَلَائِكَةِ فَقَالَ لِلْفَتَى: بِكُمْ تَبِيعُهَا؟ قَالَ: بِثَلَاثَةِ دَنَانِيرَ عَلَى رِضًى مِنْ وَالِدَتِي، قَالَ: لَكَ سِتَّةُ دَنَانِيرَ وَلَا تَسْتَأْمِرْ وَالِدَتِكَ، قَالَ: لَوْ أَعْطَيْتَنِي زِنَتَهَا لَنْ أَبَيِعَهَا حَتَّى أَسْتَأْمِرَهَا. فَخَرَجَ الْفَتَى فَأَخْبَرَ وَالِدَتَهُ الْخَبَرَ فَقَالَتْ: بِعْهَا بِسِتَّةِ دَنَانِيرَ عَلَى رِضًى مِنِّي. فَانْطَلَقَ، فَأَتَاهُ الْمَلَكُ وَقَالَ: مَا فَعَلْتَ؟ فَقَالَ: أَبِيعُهَا بِسِتَّةِ دَنَانِيرَ عَلَى رِضًى مِنْ وَالِدَتِي، فَقَالَ: فَخُذِ اثْنَيْ عَشَرَ دِينَارًا وَلَا تَسْتَأْمِرْهَا، قَالَ: لَا. فَانْطَلَقَ إِلَى أُمِّهِ، فَقَالَتْ: يَا بُنَيَّ إِنَّ الَّذِي يَأْتِيكَ مَلَكٌ مِنَ الْمَلَائِكَةِ فِي صُورَةِ آدَمِيٍّ، فَإِذَا أَتَاكَ فَقُلْ لَهُ: إِنَّ وَالِدَتِي تَقْرَأُ عَلَيْكَ السَّلَامَ وَتَقُولُ: بِكُمْ تَأْمُرُنِي أَنْ أَبِيعَ هَذِهِ الْبَقَرَةَ؟ فَقَالَ لَهُ الْمَلَكُ: أَيُّهَا الْفَتَى يَشْتَرِي بَقَرَتَكَ هَذِهِ مُوسَى بْنُ عِمْرَانَ لِقَتِيلٍ يُقْتَلُ فِي بَنِي إِسْرَائِيلَ، فَاشْتَرَوْهَا مِنْهُ عَلَى أَنْ يَمْلَئُوا لَهُ جِلْدَهَا دَنَانِيرَ، فَعَمَدُوا إِلَى جَلْدِهَا فَمَلَئُوهُ دَنَانِيرَ، ثُمَّ دَفَعُوهُ إِلَى الْفَتَى. فَعَمَدَ الْفَتَى فَتَصَدَّقَ بِالثُّلُثَيْنِ عَلَى الْفُقَرَاءِ مِنْ بَنِي إِسْرَائِيلَ، وَتَقَوَّى بِالثُّلُثِ.

     ✧ The story of the cow of the Children of Israel Allah, may He be exalted, said: “And [recall] when Moses said to his people, ‘Indeed, Allah commands you to slaughter a cow.’ They said, ‘Do you take us in ridicule?’ He said, ‘I seek refuge in Allah from being among the ignorant.’ They said, ‘Call upon your Lord for us to make clear to us what it is.’ He said, ‘Indeed, He says, “It is a cow neither old nor virgin, but between that,” so do what you are commanded.’ They said, ‘Call upon your Lord for us to make clear to us its color.’ He said, ‘Indeed, He says, “It is a yellow cow, bright in color, pleasing to the observers.”’ They said, ‘Call upon your Lord for us to make clear to us what it is; indeed, to us the cows resemble one another, and indeed, if Allah wills, we shall be guided.’ He said, ‘Indeed, He says, “It is a cow not trained to plow the earth nor to irrigate the crop, sound, without blemish in it.”’ They said, ‘Now you have come with the truth.’ So they slaughtered it, and they nearly did not do it. And [recall] when you killed a soul and disputed over it, but Allah was to bring out what you were concealing. So We said, ‘Strike him with part of it.’ Thus does Allah bring the dead to life, and He shows you His signs that you may understand.” [Al-Baqarah: 67–73]. Ibn ʿAbbās, ʿAbīdah al-Salmānī, Abū al-ʿĀliyah, Mujāhid, al-Suddī, and more than one of the Salaf said: There was a man among the Children of Israel of great wealth, and he was a very old man, and he had nephews, and they wished for his death so that they might inherit from him. One of them went and killed him at night and threw him at the meeting point of the roads—and it is said: at the door of a man among them. When morning came, the people disputed about him, and the nephew came and began to cry out and complain. They said: “Why do you dispute and not come to the Prophet of Allah?” So the nephew came and complained about the matter of his uncle to the Messenger of Allah Moses ﷺ. Moses ﷺ said: “I adjure by Allah any man who has knowledge of the matter of this slain man but that he inform us of it.” None of them had knowledge of it, and they asked him to ask his Lord, Mighty and Majestic, about this case. So he asked his Lord, Mighty and Majestic, about that, and Allah commanded him to command them to slaughter a cow. He said: “Indeed, Allah commands you to slaughter a cow.” They said: “Do you take us in ridicule?” meaning: we are asking you about the matter of this slain man, and you say this. He said: “I seek refuge in Allah from being among the ignorant,” meaning: I seek refuge in Allah from saying about Him other than what He revealed to me. This is what answered me when I asked Him about what you asked me to ask Him about. Ibn ʿAbbās and more than one said: If they had gone to any cow and slaughtered it, the purpose would have been achieved, but they were obstinate, so Allah was obstinate with them. A marfūʿ hadith has been reported concerning this, and in its chain is weakness. So they asked about its description, then about its color, then about its age, and they were answered with what was rare for them to find. The point is that they were commanded to slaughter a cow that was ʿawān—that is, the middle between the fāriḍ, which is the old, and the bikr, which is the young. This was said by Ibn ʿAbbās, Mujāhid, Abū al-ʿĀliyah, ʿIkrimah, al-Ḥasan, Qatādah, and a group. Then they were obstinate, and they made things difficult for themselves, so they asked about its color, and they were commanded a yellow cow, bright in color, that pleases the observers. This color is rare. Then they were obstinate again and said: “Call upon your Lord for us to make clear to us what it is; indeed, to us the cows resemble one another, and indeed, if Allah wills, we shall be guided.” In the marfūʿ hadith narrated by Ibn Abī Ḥātim and Ibn Mardawayh: “If the Children of Israel had not made an exception, they would not have been given it,” but its authenticity is open to question, and Allah knows best. He said: “Indeed, He says, ‘It is a cow not trained to plow the earth nor to irrigate the crop, sound, without blemish in it.’” They said: “Now you have come with the truth.” So they slaughtered it, and they nearly did not do it. These attributes are more restrictive than what preceded, since they were commanded to slaughter a cow that was not dh alūl—that is, not trained to plow or to irrigate the land with the waterwheel—and sound—that is, healthy, with no defect in it. This was said by Abū al-ʿĀliyah and Qatādah. And His saying: “without blemish in it” means no color in it that differs from its own color; rather, it is free of defects and of mixing with other colors besides its own. When He specified it with these attributes and confined it with these descriptions, they said: “Now you have come with the truth.” It is said that they did not find this cow with these attributes except with a man among them who was dutiful to his father. They sought it from him, and he refused them, and they offered him its price until—according to what al-Suddī mentioned—they gave him its weight in gold, but he refused them until they gave him ten times its weight, and he sold it to them. The Prophet of Allah Moses commanded them to slaughter it, so they slaughtered it, and they nearly did not do it—that is, they were hesitant about the matter. Then he commanded them from Allah to strike that slain man with part of it. It is said: with the flesh of its thigh, and it is said: with the bone next to the cartilage, and it is said: with the piece between the shoulders. When they struck him with part of it, Allah, may He be exalted, brought him to life, and he stood while his veins were gushing, and the Prophet of Allah asked him: “Who killed you?” He said: “My nephew killed me.” Then he returned to being dead as he was. Allah, may He be exalted, said: “Thus does Allah bring the dead to life, and He shows you His signs that you may understand,” meaning: just as you witnessed the bringing to life of this slain man by Allah's command to him, so is His command concerning all the dead; when He wills their revival, He revives them in a single hour, as He said: “Your creation and your resurrection are but as a single soul” [Luqmān: 28] to the end of the verse. Another narration about the story of the cow of the Children of Israel: In another narration from al-Suddī from his teachers, he said: There was a man among the Children of Israel of great wealth, and he had a daughter, and he had a needy nephew. The nephew proposed to his uncle for his daughter, but he refused to marry him to her. The young man became angry and said: “By Allah, I will kill my uncle, take his wealth, marry his daughter, and consume his blood money.” The young man came to him and said: “O uncle, merchants have arrived in one of the tribes of the Children of Israel. Come with me and get me some of the goods of these people, perhaps I may gain something from them, for if they see you with me, they will give me.” The uncle went out with the young man at night, and when he reached that tribe, the young man killed him and returned to his family. When morning came, he came as if he were looking for his uncle, not knowing where he was, and there he found that tribe gathered around him. He seized them and said: “You killed my uncle, so pay me his blood money,” and he began to weep and throw dust on his head and cry: “Alas, my uncle!” Abū al-ʿĀliyah said: The killer came to Moses and said: “My relative has been killed, and I find no one to clarify for me who killed him but you.” Moses called out among the people: “I adjure you by Allah, whoever has knowledge of this slain man but that he explain it to us.” They had no knowledge of it. The killer turned to Moses and said: “You are the Prophet of Allah, so ask Allah to clarify for us.” So he asked his Lord, and He commanded him to slaughter the cow. And from ʿAbd al-Ṣamad b. Maʿqil, that he heard Wahb say: A young man of the Children of Israel was dutiful to his mother, and he would stand a third of the night praying, and sit at his mother's head a third of the night, reminding her of glorification, magnification, declaration of oneness, and praise, and say: “O mother, if you are too weak to stand in the night, then magnify Allah, glorify him, and declare His oneness.” That was their practice for all time. When morning came, he would go to the mountain and gather firewood on his back, then bring it to the market and sell it for whatever Allah willed, then give a third in charity, keep a third for his worship, and give a third to his mother. His mother would eat half and give half in charity. That was their practice for all time. When that went on for a long time, she said: “O my son, know that I inherited a cow from your father, and I tied a rope around its neck and left it among the cattle on the name of Allah, the God of Abraham and Isaac and Jacob. I will explain to you its color and appearance. Call it by the name of the God of Abraham and Ishmael and Isaac and Jacob. Its sign is that it is neither old nor young, but between the two; it is yellow, bright in color, pleasing to the observers. When you look at its skin, it seems to you that the rays of the sun come out of its skin. It is not trained to plow, and its color is uniform. When you see it, take its neck and lead it, and it will follow you by the permission of the God of Israel.” The young man went and memorized his mother's instruction, and traveled in the wilderness for two or three days, then called to it and said: “By the God of Abraham and Ishmael and Isaac and Jacob, come to me.” The cow came to him, left the grazing, and stood before the young man. He took it by the neck, and the cow spoke and said: “O young man dutiful to his mother, mount me.” The young man said: “My mother did not command me to mount you, but she commanded me to drive you, and I love to follow her words.” It said: “By the God of Israel, if you had mounted me, you would not have been able to control me. Go, O young man dutiful to his mother, for if you commanded this mountain to uproot itself, it would uproot itself because of your dutifulness to your mother and your obedience to your God.” He went on, and a bird flew from before him and snatched the cow away. He called it by the God of Abraham, and it came back and said: “The bird was Iblīs; he snatched me away. When you called me, an angel came and wrenched me from him and returned me to you because of your dutifulness to your mother and your obedience to your God.” The young man went to his mother and told her the news. She said: “O my son, I see you carrying firewood on your back. Go with this cow and sell it, take its price, and support yourself with it.” He said: “For how much shall I sell it?” She said: “For three dinars, with my approval.” He went to the market, and Allah sent an angel who said to the young man: “For how much will you sell it?” He said: “For three dinars, with my mother's approval.” He said: “You shall have six dinars, and do not consult your mother.” He said: “Even if you gave me its weight, I will not sell it until I consult her.” The young man went and told his mother the news, and she said: “Sell it for six dinars, with my approval.” He went, and the angel came to him and said: “What did you do?” He said: “I will sell it for six dinars, with my mother's approval.” He said: “Take twelve dinars, and do not consult her.” He said: “No.” He went to his mother, and she said: “O my son, the one who comes to you is an angel in the form of a human. When he comes to you, say to him: ‘My mother sends you greetings of peace and says: How much do you command me to sell this cow for?’” The angel said to him: “O young man, Moses b. ʿImrān will buy this cow of yours for a slain man who will be killed among the Children of Israel.” They bought it from him on condition that they fill its skin with dinars. They went to its skin and filled it with dinars, then gave it to the young man. The young man went and gave two-thirds in charity to the poor of the Children of Israel, and supported himself with the third.

236. Tarikh (al-Tabari) 231No grade recorded

     بِنَاءِ قُبَّةِ الزَّمَانِ   قَالَ أَهْلُ الْكِتَابِ: وَقَدْ أَمَرَ اللَّهُ مُوسَى، عَلَيْهِ السَّلَامُ، بِعَمَلِ قُبَّةٍ مِنْ خَشَبِ الشَّمْشَارِ، وَجُلُودِ الْأَنْعَامِ، وَشَعْرِ الْأَغْنَامِ، وَأَمَرَ بِزِينَتِهَا بِالْحَرِيرِ الْمُصَبَّغِ، وَالذَّهَبِ، وَالْفِضَّةِ، عَلَى كَيْفِيَّاتٍ مُفَصَّلَةٍ عِنْدَ أَهْلِ الْكِتَابِ، وَلَهَا عَشْرُ سُرَادِقَاتٍ، طُولُ كُلِّ وَاحِدٍ ثَمَانِيَةٌ وَعِشْرُونَ ذِرَاعًا، وَعَرْضُهُ أَرْبَعَةُ أَذْرُعٍ، وَلَهَا أَرْبَعَةُ أَبْوَابٍ، وَأَطْنَابٌ مِنْ حَرِيرٍ، وَدِمَقْسٍ مُصَبَّغٍ، وَفِيهَا رُفُوفٌ وَصَفَائِحُ، مِنْ ذَهَبٍ وَفِضَّةٍ، وَلِكُلِّ زَاوِيَةٍ بَابَانِ، وَأَبْوَابٌ أُخَرُ كَبِيرَةٌ، وَسُتُورٌ مِنْ حَرِيرٍ مُصَبَّغٍ، وَغَيْرُ ذَلِكَ مِمَّا يَطُولُ ذِكْرُهُ، وَبِعَمَلِ تَابُوتٍ مِنْ خَشَبِ الشَّمْشَارِ، يَكُونُ طُولُهُ ذِرَاعَيْنِ وَنِصْفًا، وَعَرْضُهُ ذِرَاعَيْنِ، وَارْتِفَاعُهُ ذِرَاعًا وَنِصْفًا، وَيَكُونُ مُضَبَّبًا بِذَهَبٍ خَالِصٍ مِنْ دَاخِلِهِ وَخَارِجِهِ، وَلَهُ أَرْبَعُ حِلَقٍ، فِي أَرْبَعِ زَوَايَاهُ، وَيَكُونُ عَلَى حَافَّتَيْهِ كَرُوبِيَّانِ مِنْ ذَهَبٍ، يَعْنُونَ صِفَةَ مَلِكَيْنِ بِأَجْنِحَةٍ، وَهُمَا مُتَقَابِلَانِ صَنَعَهُ رَجُلٌ اسْمُهُ بَصْلِيَالُ. وَأَمَرَهُ أَنْ يَعْمَلَ مَائِدَةً مِنْ خَشَبِ الشَّمْشَارِ، طُولُهَا ذِرَاعَانِ، وَعَرْضُهَا ذِرَاعٌ وَنَصِفٌ، لَهَا ضِبَابُ ذَهَبٍ، وَإِكْلِيلُ ذَهَبٍ بِشَفَةٍ مُرْتَفِعَةٍ، بِإِكْلِيلٍ مِنْ ذَهَبٍ، وَأَرْبَعِ حِلَقٍ مِنْ نَوَاحِيهَا مِنْ ذَهَبٍ; خَرَزُهُ مِثْلِ الرُّمَّانِ مِنْ خَشَبٍ مُلَبَّسٍ ذَهَبًا، وَاعْمَلْ صِحَافًا وَمَصَافِيَ وَقِصَاعًا عَلَى الْمَائِدَةِ، وَاصْنَعْ مَنَارَةً مِنْ ذَهَبٍ دُلِيَّ فِيهَا سِتُّ قَصَبَاتٍ مِنْ ذَهَبٍ، مِنْ كُلِّ جَانِبٍ ثَلَاثٌ، عَلَى كُلِّ قَصَبَةٍ ثَلَاثُ سُرُجٍ، وَلْيَكُنْ فِي الْمَنَارَةِ أَرْبَعُ قَنَادِيلَ، وَلْتَكُنْ هِيَ وَجَمِيعُ هَذِهِ الْآنِيَةِ مِنْ قِنْطَارٍ مِنْ ذَهَبٍ، صَنَعَ ذَلِكَ بَصْلِيَالُ أَيْضًا، وَهُوَ الَّذِي عَمِلَ الْمَذْبَحَ أَيْضًا، وَنَصَبَ هَذِهِ الْقُبَّةَ أَوَّلَ يَوْمٍ مِنْ سَنَتِهِمْ، وَهُوَ أَوَّلُ يَوْمٍ مِنَ الرَّبِيعِ وَنَصَبَ تَابُوتَ الشَّهَادَةِ، وَهُوَ - وَاللَّهُ أَعْلَمُ - الْمَذْكُورُ فِي قَوْلِهِ تَعَالَى: إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ إِنَّ فِي ذَلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ. [ الْبَقَرَةِ: 248 ]. وَقَدْ بُسِطَ هَذَا الْفَصْلُ فِي كِتَابِهِمْ مُطَوَّلًا جِدًّا، وَفِيهِ شَرَائِعُ لَهُمْ وَأَحْكَامٌ، وَصِفَةُ قُرْبَانِهِمْ، وَكَيْفِيَّتُهُ، وَفِيهِ أَنَّ قُبَّةَ الزَّمَانِ كَانَتْ مَوْجُودَةً قَبْلَ عِبَادَتِهِمُ الْعِجْلَ، الَّذِي هُوَ مُتَقَدِّمٌ عَلَى مَجِيئِهِمْ بَيْتَ الْمَقْدِسِ، وَأَنَّهَا كَانَتْ لَهُمْ كَالْكَعْبَةِ يُصَلُّونَ فِيهَا وَإِلَيْهَا، وَيَتَقَرَّبُونَ عِنْدَهَا، وَأَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، كَانَ إِذَا دَخَلَهَا يَقِفُونَ عِنْدَهَا، وَيُنْزِلُ عَمُودَ الْغَمَامِ عَلَى بَابِهَا فَيَخِرُّونَ عِنْدَ ذَلِكَ سُجَّدًا لِلَّهِ، عَزَّ وَجَلَّ، وَيُكَلِّمُ اللَّهُ مُوسَى، عَلَيْهِ السَّلَامُ، مِنْ ذَلِكَ الْعَمُودِ الْغَمَامِ، الَّذِي هُوَ نُورٌ وَيُخَاطِبُهُ، وَيُنَاجِيهِ، وَيَأْمُرُهُ، وَيَنْهَاهُ، وَهُوَ وَاقِفٌ عِنْدَ التَّابُوتِ صَامِدٌ إِلَى مَا بَيْنَ الْكَرُوبِيِّيْنِ، فَإِذَا فُصِلَ الْخِطَابُ، يُخْبِرُ بَنِي إِسْرَائِيلَ بِمَا أَوْحَاهُ اللَّهُ، عَزَّ وَجَلَّ، إِلَيْهِ مِنَ الْأَوَامِرِ وَالنَّوَاهِي، وَإِذَا تَحَاكَمُوا إِلَيْهِ فِي شَيْءٍ، لَيْسَ عِنْدَهُ مِنَ اللَّهِ فِيهِ شَيْءٌ، يَجِيءُ إِلَى قُبَّةِ الزَّمَانِ، وَيَقِفُ عِنْدَ التَّابُوتِ، وَيَصْمُدُ لِمَا بَيْنَ ذَيْنِكَ الْكَرُوبِيِّيْنِ، فَيَأْتِيهِ الْخِطَابُ بِمَا فِيهِ فَصْلُ تِلْكَ الْحُكُومَةِ، وَقَدْ كَانَ هَذَا مَشْرُوعًا لَهُمْ فِي زَمَانِهِمْ، أَعْنِي اسْتِعْمَالَ الذَّهَبِ وَالْحَرِيرِ الْمُصَبَّغِ، وَاللَّآلِيءِ فِي مَعْبَدِهِمْ، وَعِنْدَ مُصَلَّاهُمْ، زخرفة المساجد فَأَمَّا فِي شَرِيعَتِنَا فَلَا، بَلْ قَدْ نُهِينَا عَنْ زَخْرَفَةِ الْمَسَاجِدِ وَتَزْيِينِهَا; لِئَلَّا تَشْغَلَ الْمُصَلِّينَ، كَمَا قَالَ عُمَرُ بْنُ الْخَطَّابِ، ؓ، لَمَّا وَسَّعَ فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ فَقَالَ لِلَّذِي وَكَّلَهُ عَلَى عِمَارَتِهِ: ابْنِ لِلنَّاسِ مَا يُكِنُّهُمْ وَإِيَّاكَ أَنْ تُحَمِّرَ أَوْ تُصَفِّرَ فَتَفْتِنَ النَّاسَ. وَقَالَ ابْنُ عَبَّاسٍ: لَتُزَخْرِفُنَّهَا كَمَا زَخْرَفَتِ الْيَهُودُ وَالنَّصَارَى كَنَائِسَهُمْ. وَهَذَا مِنْ بَابِ التَّشْرِيفِ وَالتَّكْرِيمِ وَالتَّنْزِيهِ، فَهَذِهِ الْأُمَّةُ غَيْرُ مُشَابِهَةٍ مَنْ كَانَ قَبْلَهُمْ مِنَ الْأُمَمِ; إِذْ جَمَعَ اللَّهُ هَمَّهُمْ فِي صَلَاتِهِمْ عَلَى التَّوَجُّهِ إِلَيْهِ، وَالْإِقْبَالِ عَلَيْهِ، وَصَانَ أَبْصَارَهُمْ وَخَوَاطِرَهُمْ عَنِ الِاشْتِغَالِ وَالتَّفَكُّرِ فِي غَيْرِ مَا هُمْ بِصَدَدِهِ مِنَ الْعِبَادَةِ الْعَظِيمَةِ، فَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَدْ كَانَتْ قُبَّةُ الزَّمَانِ هَذِهِ مَعَ بَنِي إِسْرَائِيلَ فِي التِّيهِ، يُصَلُّونَ إِلَيْهَا، وَهِيَ قِبْلَتُهُمْ وَكَعْبَتُهُمْ، وَإِمَامُهُمْ كَلِيمُ اللَّهِ مُوسَى، عَلَيْهِ السَّلَامُ، وَمُقَدِّمُ الْقُرْبَانِ أَخُوهُ هَارُونُ، عَلَيْهِ السَّلَامُ. فَلَمَّا مَاتَ هَارُونُ، ثُمَّ مُوسَى، عَلَيْهِمَا السَّلَامُ، اسْتَمَرَّتْ بَنُو هَارُونَ فِي الَّذِي كَانَ يَلِيهِ أَبُوهُمْ مِنْ أَمْرِ الْقُرْبَانِ، وَهُوَ فِيهِمْ إِلَى الْآنَ، وَقَامَ بِأَعْبَاءِ النُّبُوَّةِ بَعْدَ مُوسَى وَتَدْبِيرِ الْأَمْرِ بَعْدَهُ، فَتَاهَ يُوشَعُ بْنُ نُونٍ، عَلَيْهِ السَّلَامُ، وَهُوَ الَّذِي دَخَلَ بِهِمْ بَيْتَ الْمَقْدِسِ;. وَالْمَقْصُودُ هُنَا أَنَّهُ لَمَّا اسْتَقَرَّتْ يَدُهُ عَلَى الْبَيْتِ الْمُقَدَّسِ، نَصَبَ هَذِهِ الْقُبَّةَ عَلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ، فَكَانُوا يُصَلُّونَ إِلَيْهَا، فَلَمَّا بَادَتْ صَلَّوْا إِلَى مَحِلَّتِهَا، وَهِيَ الصَّخْرَةُ، فَلِهَذَا كَانَتْ قِبْلَةَ الْأَنْبِيَاءِ بَعْدَهُ إِلَى زَمَانِ رَسُولِ اللَّهِ ﷺ.

     ✧ The Building of the Tent of Time The People of the Book said: Allah commanded Moses ﷺ to make a tent of boxwood, cattle hides, and sheep's wool, and He commanded it be adorned with dyed silk, gold, and silver, according to detailed specifications known to the People of the Book. It had ten curtains, each twenty-eight cubits long and four cubits wide, and it had four doors, and cords of silk and dyed damask, and in it were shelves and plates of gold and silver. Each corner had two doors, and there were other large doors, and veils of dyed silk, and other things too lengthy to mention. And [He commanded] the making of an ark of boxwood, its length two and a half cubits, its width two cubits, and its height one and a half cubits, overlaid with pure gold inside and out, and it had four rings at its four corners, and on its two edges were two cherubim of gold—meaning the form of two angels with wings—facing each other. A man named Bezalel made it. And He commanded him to make a table of boxwood, its length two cubits and its width one and a half cubits, having gold plating and a gold crown with a raised rim, with a gold crown, and four rings of gold at its sides; its studs like pomegranates of wood overlaid with gold. And make dishes, strainers, and bowls on the table, and make a lampstand of pure gold with six branches of gold going out from it, three from each side, and on each branch three lamps, and let the lampstand have four lamps, and let it and all these vessels be of a talent of gold. Bezalel also made that, and he also made the altar. He set up this tent on the first day of their year, which is the first day of spring, and he set up the ark of the testimony, and it—Allah knows best—is what is mentioned in His saying, Exalted be He: "Indeed, a sign of his kingship is that the ark will come to you, in it is tranquility from your Lord and a remnant of what the family of Moses and the family of Aaron left, carried by the angels. Indeed in that is a sign for you, if you are believers." [Al-Baqarah: 248]. This chapter has been expounded in their book at great length, and in it are laws for them and rulings, and the description of their offerings and their manner. And in it is that the Tent of Time existed before their worship of the calf, which preceded their coming to Jerusalem, and that it was to them like the Kaʿbah—they prayed in it and toward it, and offered sacrifices at it. And that Moses ﷺ, when he entered it, they would stand at it, and the pillar of cloud would descend upon its door, and they would fall down prostrating to Allah, Mighty and Majestic, and Allah would speak to Moses ﷺ from that pillar of cloud, which is light, and address him and converse with him and command him and forbid him, while he stood at the ark, facing toward between the two cherubim. When the speech was finished, he would inform the Children of Israel of what Allah, Mighty and Majestic, had revealed to him of commands and prohibitions. And if they brought a dispute to him about something for which he had nothing from Allah, he would come to the Tent of Time and stand at the ark and face between those two cherubim, and the address would come to him with the resolution of that judgment. This was prescribed for them in their time—I mean the use of gold and dyed silk and pearls in their sanctuary and at their place of prayer—adorning places of worship. But in our law, no; rather we have been forbidden from adorning and decorating mosques, lest they distract the worshippers. As ʿUmar b. al-Khaṭṭāb ؓ said, when he expanded the mosque of the Messenger of Allah ﷺ, he said to the one he put in charge of its construction: "Build for the people what shelters them, and beware of making it red or yellow, lest you tempt the people." And Ibn ʿAbbās said: "You will surely adorn them as the Jews and Christians adorned their churches." This is a matter of honor, veneration, and purity, for this nation is unlike the nations before them, since Allah has gathered their focus in their prayer toward Him and turning to Him, and has protected their eyes and thoughts from being occupied and reflecting on anything other than the great worship they are engaged in. So to Allah be praise and grace. This Tent of Time was with the Children of Israel in the wilderness, and they prayed toward it; it was their qiblah and their Kaʿbah, and their leader was the one who spoke with Allah, Moses ﷺ, and the one who presented the offerings was his brother Aaron ﷺ. When Aaron died, then Moses (peace be upon them), the sons of Aaron continued in the office of offerings that their father had held, and it remains among them until now. And after Moses, the burden of prophethood and the management of affairs was undertaken by his disciple Joshua b. Nūn ﷺ, and he is the one who brought them into Jerusalem. The point here is that when his hand was established over the Holy House, he set up this tent on the rock of Jerusalem, and they prayed toward it. When it disappeared, they prayed toward its place, which is the rock. Therefore it was the qiblah of the prophets after him until the time of the Messenger of Allah ﷺ.

237. Tarikh (al-Tabari) 232No grade recorded

     قِصَّةُ قَارُونَ مَعَ مُوسَى عَلَيْهِ السَّلَامُ  وَسَلْبِهِ كُلَّ مَكْنُونٍ وَمَخْزُونٍ قَالَ الْأَعْمَشُ بسنده عَنِ ابْنِ عَبَّاسٍ، قَالَ: كَانَ قَارُونُ ابْنَ عَمِّ مُوسَى. وَكَذَا قَالَ إِبْرَاهِيمُ النَّخَعِيُّ، وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ نَوْفَلٍ، وَسِمَاكُ بْنُ حَرْبٍ، وَقَتَادَةُ، وَمَالِكُ بْنُ دِينَارٍ، وَابْنُ جُرَيْجٍ، وَزَادَ فَقَالَ: هُوَ قَارُونُ بْنُ يَصْهَرَ بْنَ قَاهَثَ، وَمُوسَى بْنُ عِمْرَانَ بْنِ قَاهَثَ. قَالَ ابْنُ جُرَيْجٍ: وَهَذَا قَوْلُ أَكْثَرِ أَهْلِ الْعِلْمِ أَنَّهُ كَانَ ابْنَ عَمِّ مُوسَى. وَرَدَّ قَوْلَ ابْنِ إِسْحَاقَ إِنَّهُ كَانَ عَمَّ مُوسَى. قَالَ قَتَادَةُ: وَكَانَ يُسَمَّى الْمُنَوِّرَ; لِحُسْنِ صَوْتِهِ بِالتَّوْرَاةِ وَلَكِنَّ عَدُوَّ اللَّهِ نَافَقَ، كَمَا نَافَقَ السَّامِرِيُّ، فَأَهْلَكَهُ الْبَغْيُ لِكَثْرَةِ مَالِهِ. وَقَالَ شَهْرُ بْنُ حَوْشَبٍ: زَادَ فِي ثِيَابِهِ شِبْرًا طُولًا; تَرَفُّعًا عَلَى قَوْمِهِ. وَقَدْ ذَكَرَ اللَّهُ تَعَالَى كَثْرَةَ كُنُوزِهِ; حَتَّى إِنَّ مَفَاتِيحَهُ كَانَ يَثْقُلُ حِمْلُهَا عَلَى الْفِئَامِ مِنَ الرِّجَالِ الشِّدَادِ، وَقَدْ قِيلَ: إِنَّهَا كَانَتْ مِنَ الْجُلُودِ، وَإِنَّهَا كَانَتْ تُحْمَلُ عَلَى سِتِّينَ بَغْلًا. فَاللَّهُ أَعْلَمُ. وَقَدْ وَعَظَهُ النُّصَحَاءُ مِنْ قَوْمِهِ; قَائِلِينَ: لَا تَفْرَحْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ أَيْ; لَا تَبْطَرْ بِمَا أُعْطِيتَ، وَتَفْخَرْ عَلَى غَيْرِكَ. وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ يَقُولُونَ: لِتَكُنْ هِمَّتُكَ مَصْرُوفَةً لِتَحْصِيلِ ثَوَابِ اللَّهِ فِي الدَّارِ الْآخِرَةِ، فَإِنَّهُ خَيْرٌ وَأَبْقَى، وَمَعَ هَذَا وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا أَيْ; وَتَنَاوَلْ مِنْهَا بِمَالِكَ مَا أَحَلَّ اللَّهُ لَكَ، فَتَمَتَّعْ لِنَفْسِكَ بِالْمَلَاذِّ الطَّيِّبَةِ الْحَلَالِ، وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ أَيْ; وَأَحْسِنْ إِلَى خَلْقِ اللَّهِ كَمَا أَحْسَنَ اللَّهُ خَالِقُهُمْ وَبَارِئُهُمْ إِلَيْكَ، وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ أَيْ; وَلَا تُسِئْ إِلَيْهِمْ، وَلَا تُفْسِدْ فِيهِمْ فَتُقَابِلَهُمْ ضِدَّ مَا أُمِرْتَ فِيهِمْ، فَيُعَاقِبَكَ وَيَسْلُبَكَ مَا وَهَبَكَ، إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ فَمَا كَانَ جَوَابَهُ قَوْمَهُ لِهَذِهِ النَّصِيحَةِ الصَّحِيحَةِ الْفَصِيحَةِ، إِلَّا أَنَّ قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي يَعْنِي: أَنَا لَا أَحْتَاجُ إِلَى اسْتِعْمَالِ مَا ذَكَرْتُمْ، وَلَا إِلَى مَا إِلَيْهِ أَشَرْتُمْ; فَإِنَّ اللَّهَ إِنَّمَا أَعْطَانِي هَذَا لِعِلْمِهِ أَنِّي أَسْتَحِقُّهُ، وَأَنِّي أَهْلٌ لَهُ، وَلَوْلَا أَنِّي حَبِيبٌ إِلَيْهِ، وَحَظِيٌّ عِنْدَهُ، لَمَا أَعْطَانِي مَا أَعْطَانِي. قَالَ اللَّهُ تَعَالَى رَدًّا عَلَيْهِ مَا ذَهَبَ إِلَيْهِ: أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ أَيْ; قَدْ أَهْلَكْنَا مِنَ الْأُمَمِ الْمَاضِينَ بِذُنُوبِهِمْ وَخَطَايَاهُمْ مَنْ هُوَ أَشَدُّ مِنْ قَارُونَ قُوَّةً وَأَكْثَرُ أَمْوَالًا وَأَوْلَادًا، فَلَوْ كَانَ مَا قَالَ صَحِيحًا لَمْ نُعَاقِبْ أَحَدًا مِمَّنْ كَانَ أَكْثَرَ مَالًا مِنْهُ، وَلَمْ يَكُنْ مَالُهُ دَلِيلًا عَلَى مَحَبَّتِنَا لَهُ، وَاعْتِنَائِنَا بِهِ، كَمَا قَالَ تَعَالَى: وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا [ سَبَأٍ: 37 ]. وَقَالَ تَعَالَى: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَلْ لَا يَشْعُرُونَ [ الْمُؤْمِنُونَ: 55، 56 ]. وَهَذَا الرَّدُّ عَلَيْهِ يَدُلُّ عَلَى صِحَّةِ مَا ذَهَبْنَا إِلَيْهِ مِنْ مَعْنَى قَوْلِهِ: إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي. وَأَمَّا مَنْ زَعَمَ أَنَّ الْمُرَادَ مِنْ ذَلِكَ، أَنَّهُ كَانَ يَعْرِفُ صَنْعَةَ الْكِيمْيَاءِ، أَوْ أَنَّهُ كَانَ يَحْفَظُ الِاسْمَ الْأَعْظَمَ، فَاسْتَعْمَلَهُ فِي جَمْعِ الْأَمْوَالِ، فَلَيْسَ بِصَحِيحٍ; لِأَنَّ الْكِيمْيَاءَ تَخْيِيلٌ وَصِبْغَةٌ لَا تُحِيلُ الْحَقَائِقَ، وَلَا تُشَابِهُ صَنْعَةَ الْخَالِقِ، وَالِاسْمُ الْأَعْظَمُ لَا يَصْعَدُ الدُّعَاءُ بِهِ مِنْ كَافِرٍ بِهِ، وَقَارُونُ كَانَ كَافِرًا فِي الْبَاطِنِ، مُنَافِقًا فِي الظَّاهِرِ، ثُمَّ لَا يَصِحُّ جَوَابُهُ لَهُمْ بِهَذَا عَلَى هَذَا التَّقْدِيرِ، وَلَا يَبْقَى بَيْنَ الْكَلَامَيْنِ تَلَازُمٌ،. قَالَ اللَّهُ تَعَالَى: فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ ذَكَرَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ أَنَّهُ خَرَجَ فِي تَجَمُّلٍ عَظِيمٍ; مِنْ مَلَابِسَ، وَمَرَاكِبَ، وَخَدَمٍ، وَحَشَمٍ. وَقَدْ حَمَلَ مَعَهُ ثَلَاثَمِائَةِ جَارِيَةٍ عَلَى مِثْلِ بِرْذَوْنِهِ وَأَرْبَعَةَ آلَافٍ مِنْ أَصْحَابِهِ، وَبَنَى دَارَهُ، وَضَرَبَ عَلَيْهَا صَفَائِحَ الذَّهَبِ، وَعَمِلَ لَهَا بَابًا مِنْ ذَهَبٍ، فَتَمَنَّى أَهْلُ الْغَفْلَةِ وَالْجَهْلِ مِثْلَ مَا لَهُ، فَنَهَاهُمْ أَهْلُ الْعِلْمِ بِاللَّهِ. وَأَمَرَهُ اللَّهُ تَعَالَى بِالزَّكَاةِ، فَجَاءَ إِلَى مُوسَى مِنْ كُلِّ أَلْفِ دِينَارٍ دِينَارٌ، وَعَلَى هَذَا مِنْ كُلِّ أَلْفِ شَيْءٍ شَيْءٌ، فَلَمَّا عَادَ إِلَى بَيْتِهِ وَجَدَهُ كَثِيرًا، فَجَمَعَ نَفَرًا يَثِقُ بِهِمْ مِنْ بَنِي إِسْرَائِيلَ فَقَالَ: إِنَّ مُوسَى أَمَرَكُمْ بِكُلِّ شَيْءٍ فَأَطَعْتُمُوهُ، وَهُوَ الْآنَ يُرِيدُ أَخْذَ أَمْوَالِكُمْ. فَقَالُوا: أَنْتَ كَبِيرُنَا وَسَيِّدُنَا، فَمُرْنَا بِمَا شِئْتَ. فَقَالَ: آمُرُكُمْ أَنْ تُحْضِرُوا فُلَانَةً الْبَغِيَّ فَتَجْعَلُوا لَهَا جُعْلًا فَتَقْذِفُهُ بِنَفْسِهَا، فَفَعَلُوا ذَلِكَ، فَأَجَابَتْهُمْ إِلَيْهِ. ثُمَّ أَتَى مُوسَى، فَقَالَ: إِنَّ قَوْمَكَ قَدِ اجْتَمَعُوا لَكَ لِتَأْمُرَهُمْ وَتَنْهَاهُمْ. فَخَرَجَ إِلَيْهِمْ، فَقَالَ: مَنْ سَرَقَ قَطَعْنَاهُ، وَمَنِ افْتَرَى جَلَدْنَاهُ، وَمَنْ زَنَى وَلَيْسَ لَهُ امْرَأَةٌ جَلَدْنَاهُ مِائَةَ جَلْدَةٍ، وَإِنْ كَانَتْ لَهُ امْرَأَةٌ رَجَمْنَاهُ حَتَّى يَمُوتَ. فَقَالَ لَهُ قَارُونُ: وَإِنْ كُنْتَ أَنْتَ ؟ فَقَالَ: نَعَمْ. قَالَ: فَإِنَّ بَنِي إِسْرَائِيلَ يَزْعُمُونَ أَنَّكَ فَجَرْتَ بِفُلَانَةَ. فَقَالَ ادْعُوهَا فَإِنْ قَالَتْ فَهُوَ كَمَا قَالَتْ. فَلَمَّا جَاءَتْ قَالَ لَهَا مُوسَى: أَقْسَمْتُ عَلَيْكِ بِالَّذِي أَنْزَلَ التَّوْرَاةَ إِلَّا صَدَقْتِ: أَنَا فَعَلْتُ بِكِ مَا يَقُولُ هَؤُلَاءِ ؟ قَالَتْ: لَا، كَذَبُوا، وَلَكِنْ جَعَلُوا لِي جُعْلًا عَلَى أَنْ أَقْذِفَكَ. فَسَجَدَ وَدَعَا عَلَيْهِمْ، فَأَوْحَى اللَّهُ إِلَيْهِ: مُرِ الْأَرْضَ بِمَا شِئْتَ تُطِعْكَ. فَقَالَ: يَا أَرْضُ خُذِيهِمْ. وَقِيلَ: إِنَّ هَذَا الْأَمْرَ بَلَغَ مُوسَى، فَدَعَا اللَّهَ تَعَالَى عَلَيْهِ، فَأَوْحَى اللَّهُ إِلَيْهِ: مُرِ الْأَرْضَ بِمَا شِئْتَ تُطِعْكَ. فَجَاءَ مُوسَى إِلَى قَارُونَ، خسف الأرض بقارون فَلَمَّا دَخَلَ عَلَيْهِ عَرَفَ الشَّرَّ فِي وَجْهِهِ، فَقَالَ لَهُ: يَا مُوسَى ارْحَمْنِي. فَقَالَ مُوسَى: يَا أَرْضُ خُذِيهِمْ. فَاضْطَرَبَتْ دَارُهُ وَسَاخَتْ بِقَارُونَ، وَأَصْحَابِهِ إِلَى الْكَعْبَيْنِ، وَجَعَلَ يَقُولُ: يَا مُوسَى ارْحَمْنِي. قَالَ يَا أَرْضُ خُذِيهِمْ، فَأَخَذَتْهُمْ إِلَى رُكَبِهِمْ. فَلَمْ يَزَلْ يَسْتَعْطِفُهُ وَهُوَ يَقُولُ: يَا أَرْضُ خُذِيهِمْ، حَتَّى خُسِفَ بِهِمْ، فَأَوْحَى اللَّهُ إِلَى مُوسَى: مَا أَفَظَّكَ ! أَمَا وَعِزَّتِي لَوْ إِيَّايَ نَادَى لَأَجَبْتُهُ، وَلَا أُعِيدُ الْأَرْضَ تُطِيعُ أَحَدًا أَبَدًا بَعْدَكَ، فَهُوَ يُخْسَفُ بِهِ كُلَّ يَوْمٍ، فَلَمَّا أَنْزَلَ اللَّهُ نِقْمَتَهُ حَمِدَ الْمُؤْمِنُونَ اللَّهَ، وَعَرَفَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ خَطَأَ أَنْفُسِهِمْ وَاسْتَغْفَرُوا، وَتَابُوا. لَمَّا ذَكَرَ تَعَالَى خُرُوجَهُ فِي زِينَتِهِ، وَاخْتِيَالَهُ فِيهَا، وَفَخْرَهُ عَلَى قَوْمِهِ بِهَا، قَالَ: فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ كَمَّا رَوَى الْبُخَارِيُّ مِنْ حَدِيثِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ ﷺ، قَالَ: بَيْنَا رَجُلٌ يَجُرُّ إِزَارَهُ، إِذْ خُسِفَ بِهِ، فَهُوَ يَتَجَلْجَلُ فِي الْأَرْضِ إِلَى يَوْمِ الْقِيَامَةِ. وَقَدْ رُوِيَ عَنْ قَتَادَةَ أَنَّهُ قَالَ: يُخْسَفُ بِهِمْ كُلَّ يَوْمٍ قَامَةً، إِلَى يَوْمِ الْقِيَامَةِ. وَعَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: خُسِفَ بِهِمْ إِلَى الْأَرْضِ السَّابِعَةِ. وَقَدْ ذَكَرَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ هَاهُنَا إِسْرَائِيلِيَّاتٍ كَثِيرَةً، أَضْرَبْنَا عَنْهَا صَفْحًا وَتَرَكْنَاهَا قَصْدًا. وَقَوْلُهُ تَعَالَى: فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ لَمْ يَكُنْ لَهُ نَاصِرٌ مِنْ نَفْسِهِ، وَلَا مِنْ غَيْرِهِ، كَمَا قَالَ: فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ [ الطَّارِقِ: 10 ]. وَلَمَّا حَلَّ بِهِ مَا حَلَّ مِنَ الْخَسْفِ، وَذَهَابِ الْأَمْوَالِ، وَخَرَابِ الدَّارِ، وَهَلَاكِ النَّفْسِ وَالْأَهْلِ وَالْعَقَارِ، نَدِمَ مَنْ كَانَ تَمَنَّى مِثْلَ مَا أُوتِيَ، وَشَكَرُوا اللَّهَ تَعَالَى الَّذِي يُدَبِّرُ عِبَادَهُ بِمَا يَشَاءُ مِنْ حُسْنِ التَّدْبِيرِ الْمَخْزُونِ، وَلِهَذَا قَالُوا: لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ، وَقَدْ قَالَ قَتَادَةُ: وَيْكَأَنَّ بِمَعْنَى أَلَمْ تَرَ أَنَّ. وَهَذَا قَوْلٌ حَسَنٌ مِنْ حَيْثُ الْمَعْنَى. وَاللَّهُ أَعْلَمُ. ثُمَّ أَخْبَرَ تَعَالَى تِلْكَ الدَّارُ الْآخِرَةُ وَهِيَ دَارُ الْقَرَارِ. وَهِيَ الدَّارُ الَّتِي يُغْبَطُ مَنْ أُعْطِيَهَا، وَيُعَزَّى مَنْ حُرِمَهَا، إِنَّمَا هِيَ مُعَدَّةٌ لِلَّذِينِ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا. فَالْعُلُوُّ هُوَ التَّكَبُّرُ وَالْفَخْرُ وَالْأَشَرُ وَالْبَطَرُ. وَالْفَسَادُ هُوَ عَمَلُ الْمَعَاصِي اللَّازِمَةِ وَالْمُتَعَدِّيَةِ; مِنْ أَخْذِ أَمْوَالِ النَّاسِ، وَإِفْسَادِ مَعَايِشِهِمْ، وَالْإِسَاءَةِ إِلَيْهِمْ، وَعَدَمِ النُّصْحِ لَهُمْ، ثُمَّ قَالَ تَعَالَى: وَالْعَاقِبَةُ لِلْمُتَّقِينَ. وَقِصَّةُ قَارُونَ هَذِهِ، قَدْ تَكُونُ قَبْلَ خُرُوجِهِمْ مِنْ مِصْرَ; لِقَوْلِهِ: فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَإِنَّ الدَّارَ ظَاهِرَةٌ فِي الْبُنْيَانِ، وَقَدْ تَكُونُ بَعْدَ ذَلِكَ فِي التِّيهِ، وَتَكُونُ الدَّارُ عِبَارَةً عَنِ الْمَحِلَّةِ الَّتِي تُضْرَبُ فِيهَا الْخِيَامُ.

     ✧ The story of Qārūn with Moses (peace and blessings be upon him) and the stripping away of every hidden and stored treasure. Al-Aʿmash said with his chain of transmission from Ibn ʿAbbās, saying: Qārūn was the paternal cousin of Moses. Likewise said Ibrāhīm al-Nakhaʿī, ʿAbd Allāh b. al-Ḥārith b. Nawfal, Simāk b. Ḥarb, Qatādah, Mālik b. Dīnār, and Ibn Jurayj, who added: He is Qārūn b. Yaṣhar b. Qāhith, and Moses is the son of ʿImrān b. Qāhith. Ibn Jurayj said: This is the saying of most of the people of knowledge, that he was the paternal cousin of Moses. And he rejected the saying of Ibn Isḥāq that he was the paternal uncle of Moses. Qatādah said: He used to be called al-Munawwir (the illuminator) because of the beauty of his voice with the Torah, but the enemy of Allah acted hypocritically as al-Sāmirī acted hypocritically, and transgression destroyed him because of the abundance of his wealth. Shahr b. Ḥawshab said: He added a span in length to his garments out of haughtiness over his people. Allah, exalted be He, has mentioned the abundance of his treasures, such that the carrying of its keys was heavy upon a group of strong men, and it has been said: They were made of leather, and they were carried on sixty mules—Allah knows best. The sincere advisers among his people admonished him, saying: “Do not exult; indeed Allah does not love the exultant,” meaning: Do not be insolent with what you have been given and boast over others. “And seek, in what Allah has given you, the abode of the Hereafter,” they say: Let your concern be directed to attaining Allah’s reward in the Hereafter, for it is better and more lasting, and with this “do not forget your share of the world,” meaning: Take from it with your wealth what Allah has made lawful for you, and enjoy for yourself the good lawful pleasures, “and do good as Allah has done good to you,” meaning: Be good to the creation of Allah as Allah, their Creator and Originator, has been good to you, “and do not seek corruption in the land,” meaning: Do not mistreat them, and do not corrupt them, lest you meet them with the opposite of what you were commanded regarding them, and He will punish you and strip you of what He bestowed upon you, “indeed Allah does not love the corrupters.” His answer to his people to this sound and eloquent advice was only to say: “I was given it only because of a knowledge I possess,” meaning: I do not need to employ what you mentioned, nor what you indicated; for Allah gave me this only because He knows that I deserve it and am worthy of it, and had I not been beloved to Him and favored in His sight, He would not have given me what He gave me. Allah, exalted be He, said in refutation of what he claimed: “Did he not know that Allah had destroyed before him of the generations those stronger than him in power and greater in accumulation? And the criminals will not be asked about their sins,” meaning: We destroyed of the past nations because of their sins and transgressions those stronger than Qārūn in power and more abundant in wealth and children. If what he said were true, We would not have punished anyone who had more wealth than him, and his wealth would not be evidence of Our love for him and Our care for him, as the Exalted said: “And it is not your wealth or your children that bring you near to Us in station, except one who believes and does righteous deeds” [Sabaʾ: 37]. And the Exalted said: “Do they think that what We extend to them of wealth and children is hastening for them in good things? Rather, they do not perceive” [al-Muʾminūn: 55–56]. This refutation of him indicates the soundness of what we have concluded of the meaning of his saying: “I was given it only because of a knowledge I possess.” As for those who claim that the meaning of that is that he knew the craft of alchemy, or that he memorized the Greatest Name and used it to amass wealth, that is not correct, because alchemy is imaginary and a dyeing that does not change realities, and does not resemble the work of the Creator. The Greatest Name—supplication with it does not ascend from a disbeliever in it, and Qārūn was a disbeliever inwardly and a hypocrite outwardly. Moreover, his answer to them would not be valid with this on this assumption, and no correlation would remain between the two statements. Allah, exalted be He, said: “So he went forth to his people in his adornment.” Many of the exegetes mention that he went forth in great splendor, of garments, mounts, servants, and retinue. He brought with him three hundred slave girls on mounts like his own, and four thousand of his companions, and he built his dwelling and covered it with sheets of gold, and made for it a door of gold. The people of heedlessness and ignorance wished for the like of what he had, but the people of knowledge of Allah forbade them. And Allah, exalted be He, commanded him to give zakāh, so he came to Moses with one dinar from every thousand dinars, and likewise one thing from every thousand things. When he returned to his house, he found it to be much, so he gathered a group he trusted from the Children of Israel and said: “Moses commanded you with everything and you obeyed him, and now he wants to take your wealth.” They said: “You are our elder and our master, so command us as you wish.” He said: “I command you to bring that prostitute woman and give her a payment so that she accuses him of herself.” They did that, and she agreed to it. Then he came to Moses and said: “Your people have gathered for you so that you may command them and forbid them.” He went out to them and said: “Whoever steals, we cut off his hand; whoever slanders, we flog him; whoever commits fornication without having a wife, we flog him one hundred lashes; and if he has a wife, we stone him until he dies.” Qārūn said to him: “Even if it is you?” He said: “Yes.” He said: “The Children of Israel claim that you committed immorality with that woman.” He said: “Call her; if she says it, then it is as she said.” When she came, Moses said to her: “I adjure you by the One who sent down the Torah to speak truthfully: Did I do to you what these people say?” She said: “No, they have lied, but they gave me a payment to accuse you.” He prostrated and supplicated against them, and Allah revealed to him: “Command the earth as you wish and it will obey you.” He said: “O earth, seize them.” It has also been said: This matter reached Moses, and he supplicated to Allah, exalted be He, against him, and Allah revealed to him: “Command the earth as you wish and it will obey you.” Moses came to Qārūn, and the earth swallowed Qārūn. When he entered upon him, he recognized evil in his face, and Qārūn said to him: “O Moses, have mercy on me.” Moses said: “O earth, seize them.” His dwelling shook and sank with Qārūn and his companions up to the ankles, and he kept saying: “O Moses, have mercy on me.” He said: “O earth, seize them,” and it took them up to their knees. He did not cease seeking his compassion while he said: “O earth, seize them,” until they were swallowed up. Then Allah revealed to Moses: “How harsh you are! By My might, if he had called upon Me, I would have answered him, and I will never again make the earth obey anyone after you.” So he is swallowed up every day. When Allah sent down His vengeance, the believers praised Allah, and those who had wished for his place the day before recognized their error and sought forgiveness and repented. When the Exalted mentioned his going forth in his adornment and his conceitedness therein and his boasting over his people by it, He said: “So We caused the earth to swallow him and his dwelling,” as al-Bukhārī narrated from the hadith of al-Zuhrī, from Sālim, from his father, from the Prophet ﷺ, who said: “While a man was dragging his lower garment, he was swallowed up, and he is sinking in the earth until the Day of Resurrection.” It has been narrated from Qatādah that he said: “They are swallowed up every day by a fathom, until the Day of Resurrection.” And from Ibn ʿAbbās that he said: “They were swallowed down to the seventh earth.” Many of the exegetes have mentioned many Israelite accounts here, which we have turned away from and deliberately left aside. And His saying, exalted be He: “And he had no company to help him besides Allah, and he was not of those who could defend themselves”—he had no helper from himself or from others, as He said: “Then he has no strength and no helper” [al-Ṭāriq: 10]. When what befell him of the swallowing, the loss of wealth, the ruin of the dwelling, and the destruction of self, family, and property occurred, those who had wished for the like of what he was given regretted, and they praised Allah, exalted be He, who manages His servants with what He wills of excellent hidden management. Therefore they said: “Had Allah not bestowed favor upon us, He would have caused the earth to swallow us. Ah! It seems that the disbelievers do not prosper.” Qatādah said: “Wykʾannahu” has the meaning of “Do you not see that…” and this is a good saying in terms of meaning. Allah knows best. Then the Exalted informed: “That abode of the Hereafter” and it is the abode of permanence. It is the abode that whoever is given it is envied, and whoever is deprived of it is consoled. It is only prepared for those who do not desire exaltation in the earth or corruption. Exaltation is arrogance, boasting, insolence, and wantonness. Corruption is the committing of sins that are personal and transgressive, of taking people’s wealth, corrupting their livelihoods, mistreating them, and failing to counsel them. Then the Exalted said: “And the outcome is for the God-fearing.” This story of Qārūn may have been before their departure from Egypt, because of His saying: “So We caused the earth to swallow him and his dwelling,” for the dwelling is apparent in the building, and it may have been after that in the wilderness, with the dwelling referring to the campsite where tents are pitched.

238. Tarikh (al-Tabari) 233No grade recorded

     فِي ذِكْرِ أَنَّ بَنِي إِسْرَائِيلَ آذَوْا مُوسَى فَنَسَبُوهُ إِلَى الْآدَرِ] إِنَّ قَوْمًا مِنْ بَنِي إِسْرَائِيلَ عَابُوا مُوسَى لِكَوْنِهِ يَغْتَسِلُ مُؤْتَزِرًا، فَقَالُوا إِنَّهُ آدَرُ. وَالْآدَرُ: الْعَظِيمُ الْخُصْيَتَيْنِ. وعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: "كَانَتْ بَنُو إِسْرَائِيلَ يَغْتَسِلُونَ عُرَاةً يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ،  وَكَانَ مُوسَى يَغْتَسِلُ وَحْدَهُ، فَقَالُوا: وَاللَّهِ مَا يَمْنَعُ مُوسَى أَنْ يَغْتَسِلَ مَعَنَا إِلَّا أَنَّهُ آدَرُ. فَذَهَبَ مَرَّةً يَغْتَسِلُ فَوَضَعَ ثَوْبَهُ عَلَى حَجَرٍ فَفَرَّ الْحَجَرُ بِثَوْبِهِ، فَجَمَعَ مُوسَى فِي أَثَرِهِ يَقُولُ: ثَوْبِي يَا حَجَرُ، ثَوْبِي يَا حَجَرُ، حَتَّى نَظَرَتْ بَنُو إِسْرَائِيلَ إِلَى مُوسَى عَلَيْهِ السَّلَامُ، وَقَالُوا: وَاللَّهِ مَا بِمُوسَى مِنْ بَأْسٍ، وَأَخَذَ ثَوْبَهُ فَطَفِقَ بِالْحَجَرِ ضَرْبًا". قَالَ أَبُو هُرَيْرَةَ: وَاللَّهِ إِنَّهُ لَنَدَبٌ بِالْحَجَرِ سِتَّةٌ أَوْ سَبْعَةٌ ضَرْبًا بِالْحَجَرِ. وقَالَ الْإِمَامُ أَبُو عَبْدِ اللَّهِ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ مُوسَى كَانَ رَجُلًا حَيِيًّا سِتِّيرًا، لَا يَرَى جِلْدَهُ شَيْءٌ; اسْتِحْيَاءً مِنْهُ، فَآذَاهُ مَنْ آذَاهُ مِنْ بَنِي إِسْرَائِيلَ، فَقَالُوا: مَا يَسْتَتِرُ هَذَا التَّسَتُّرَ إِلَّا مِنْ عَيْبٍ بِجِلْدِهِ; إِمَّا بَرَصٌ وَإِمَّا أُدْرَةٌ وَإِمَّا آفَةٌ  وَإِنَّ اللَّهَ، عَزَّ وَجَلَّ، أَرَادَ أَنْ يُبَرِّئَهُ مِمَّا قَالُوا لِمُوسَى، فَخَلَا يَوْمًا وَحْدَهُ فَوَضَعَ ثِيَابَهُ عَلَى الْحَجْرِ، ثُمَّ اغْتَسَلَ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى ثِيَابِهِ لِيَأْخُذَهَا، وَإِنَّ الْحَجَرَ عَدَا بِثَوْبِهِ، فَأَخَذَ مُوسَى عَصَاهُ وَطَلَبَ الْحَجَرَ فَجَعَلَ يَقُولُ: ثَوْبِي حَجَرُ، ثَوْبِي حَجَرُ  . حَتَّى انْتَهَى إِلَى مَلَأٍ مِنْ بَنِي إِسْرَائِيلَ فَرَأَوْهُ عُرْيَانًا، أَحْسَنَ مَا خَلْقَ اللَّهُ وَبَرَّأَهُ مِمَّا يَقُولُونَ، وَقَامَ الْحَجَرُ فَأَخَذَ ثَوْبَهُ فَلَبِسَهُ وَطَفِقَ بِالْحَجَرِ ضَرْبًا بِعَصَاهُ، فَوَاللَّهِ إِنَّ بِالْحَجَرِ لَنَدَبًا مِنْ أَثَرِ ضَرْبِهِ ثَلَاثًا أَوْ أَرْبَعًا، أَوْ خَمْسًا قَالَ: فَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا فَإِنْ قِيلَ: كَيْفَ خَرَجَ مُوسَى عُرْيَانًا حَتَّى رَآهُ النَّاسُ؟ فَيَحْتَمِلُ وَجْهَيْنِ: . أَحَدُهُمَا: أَنَّهُ خَرَجَ وَلَيْسَ هُنَاكَ أَحَدٌ فَرَأَوْهُ. وَالثَّانِي: أَنَّهُ كَانَ عَلَيْهِ مِئْزَرٌ، وَالْإِزْرَةُ تَبِينُ تَحْتَ الثَّوْبِ الْمُبْتَلِّ بِالْمَاءِ.

     ✧ In the mention that the Children of Israel harmed Moses and attributed to him a scrotal hernia A group of the Children of Israel found fault with Moses because he used to wash while wearing a waist-wrapper, and they said he had a scrotal hernia (ādar). Al-ādar means one with large testicles. On the authority of Abū Hurayrah, from the Prophet ﷺ, who said: "The Children of Israel used to bathe naked, looking at one another, while Moses used to bathe alone. They said: 'By Allah, nothing prevents Moses from bathing with us except that he has a scrotal hernia.' So he went once to bathe and placed his garment on a stone, and the stone fled with his garment. Moses ran after it, saying: 'My garment, O stone! My garment, O stone!' until the Children of Israel looked at Moses ﷺ, and they said: 'By Allah, there is no defect in Moses.' He took his garment and began striking the stone." Abū Hurayrah said: "By Allah, there were six or seven dents in the stone from his striking it with the stone." Imam Abū ʿAbd Allāh al-Bukhārī said with his chain of narration from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Moses was a very modest and veiling man; nothing of his skin was ever seen due to his extreme modesty. Those of the Children of Israel who harmed him said: 'He does not conceal himself in this manner except because of a defect in his skin: either leprosy, a scrotal hernia, or some other affliction.' Allah, Mighty and Majestic, willed to clear him of what they said about Moses. So one day he was alone and placed his clothes on a stone, then bathed. When he finished, he turned to his clothes to take them, but the stone sped away with his garment. Moses took his staff and pursued the stone, saying: 'My garment, O stone! My garment, O stone!' until he reached a gathering of the Children of Israel, and they saw him naked, in the best form that Allah had created, and he was cleared of what they were saying. The stone stopped, and he took his garment, put it on, and began striking the stone with his staff. By Allah, there were dents on the stone from the trace of his striking: three, or four, or five." He said: "That is His saying, Mighty and Majestic: 'O you who believe, do not be like those who harmed Moses, and Allah cleared him of what they said, and he was honorable in the sight of Allah.'" If it is asked: How did Moses come out naked so that people saw him? It may be explained in two ways: . One of them: that he came out when no one was there, and then they saw him. The second: that he had a waist-wrapper on, and the wrapper became visible beneath the garment wet with water.

239. Tarikh (al-Tabari) 234No grade recorded

     [ذِكْرُ الْمُلُوكِ] فِي زَمَانِ مُوسَى عَلَيْهِ السَّلَامُ] إِنَّ أَوَّلَ مَلِكٍ مِنْ مُلُوكِ الْيَمَنِ مَلَكَ كَانَ لَهُمْ فِي زَمَانِ مُوسَى مِنْ حِمْيَرَ، يُقَالُ لَهُ: شُمَيْرُ بْنُ الْأُهْلُوكِ. وَهُوَ الَّذِي بَنَى مَدِينَةَ ظِفَارَ بِالْيَمَنِ، وَأَخْرَجَ مَنْ كَانَ بِهَا مِنَ الْعَمَالِيقِ، وَإِنَّ هَذَا الْمَلِكَ الْحِمْيَرِيَّ كَانَ مِنْ عُمَّالِ مُلُوكِ الْفُرْسِ يَوْمَئِذٍ عَلَى الْيَمَنِ وَنَوَاحِيهَا.

     ✧ [Mention of the kings in the time of Moses ﷺ ] The first king of the kings of Yemen to rule was in the time of Moses, from Ḥimyar, called Shumayr b. al-Uhlūk. He is the one who built the city of Ẓifār in Yemen and expelled the ʿAmālīq who were in it. This Ḥimyarī king was one of the agents of the kings of the Persians at that time over Yemen and its surrounding regions.

240. Tarikh (al-Tabari) 235No grade recorded

     [احْتِرَاقُ ابْنَيْ هَارُونَ] قَالَ وَهْبُ بْنُ مُنَبِّهٍ: كَانَ يُسْرَجُ فِي بَيْتِ الْمَقْدِسِ أَلْفُ قِنْدِيلٍ، وَكَانَ يَخْرُجُ زَيْتٌ مِنْ طُورِ سَيْنَاءَ مِثْلَ عُنُقِ الْبَعِيرِ حَتَّى يُصَبَّ فِي الْقِنْدِيلِ، وَلَا يُمَسَّ بِالْأَيْدِي، وَكَانَتْ تَنْحَدِرُ نَارٌ مِنَ السَّمَاءِ بَيْضَاءُ فَيُسْرَجُ بِهَا، وَكَانَ يَلِي السِّرَاجَ ابْنَا هَارُونَ. فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِمَا: أَنْ لَا تُسْرِجَا بِنَارِ الدُّنْيَا، فَأَبْطَأَتِ النَّارُ عَنْهُمَا عَشِيَّةً، فَعَمَدَا إِلَى نَارٍ مِنْ نَارِ الدُّنْيَا فَأَسْرَجَا بِهَا، فَانْحَدَرَتِ النَّارُ فَأَحْرَقَتْهُمَا. فَخَرَجَ الصَّرِيخُ إِلَى مُوسَى فَخَرَجَ إِلَى الْمَوْضِعِ الَّذِي كَانَ يُنَاجِي فِيهِ رَبَّهُ، فَقَالَ: أَيْ رَبِّ ابْنَا هَارُونَ أَخِي، قَدْ عَلِمْتَ مَنْزِلَتَهُمَا مِنِّي، فَانْحَدَرَتِ النَّارُ فَأَحْرَقَتْهُمَا، وَنَادَاهُ: يَا مُوسَى هَكَذَا أَفْعَلُ بِأَوْلِيَائِي إِذَا عَصَوْنِي، فَكَيْفَ أَفْعَلُ بِأَعْدَائِي.

     ✧ [The Burning of Aaron's Two Sons] Wahb b. Munabbih said: In the House of the Sanctuary (Bayt al-Maqdis) a thousand lamps used to be lit, and oil used to flow from Mount Sinai like the neck of a camel until it was poured into the lamps, without being touched by hands. A white fire used to descend from heaven and with it they were lit. The two sons of Aaron were in charge of the lamps. Allah, exalted is He, revealed to them: Do not light them with earthly fire. One evening the fire was late in coming to them, so they turned to a fire from earthly fire and lit the lamps with it. Then the heavenly fire descended and burned them both. A cry went out to Moses, and he went out to the place where he used to converse with his Lord. He said: O Lord, the two sons of Aaron my brother! You know their standing with me, yet the fire descended and burned them both. He called out to him: O Moses, thus do I deal with My friends when they disobey Me; how then shall I deal with My enemies?

241. Tarikh (al-Tabari) 236No grade recorded

     ذِكْرُ فَضَائِلِ مُوسَى عَلَيْهِ السَّلَامُ وَشَمَائِلِهِ وَصِفَاتِهِ  وَوَفَاتِهِ قَالَ اللَّهُ تَعَالَى: وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا [ مَرْيَمَ: 51 - 53 ]. ذَكَرَهُ بِالرِّسَالَةِ وَالنُّبُوَّةِ وَالْإِخْلَاصِ وَالتَّكْلِيمِ وَالتَّقْرِيبِ، وَمَنَّ عَلَيْهِ بِأَنْ جَعَلَ أَخَاهُ هَارُونَ نَبِيًّا وَقَالَ تَعَالَى: قَالَ يَا مُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَالَاتِي وَبِكَلَامِي [ الْأَعْرَافِ: 144 ]. وَتَقَدَّمَ فِي " الصَّحِيحَيْنِ "، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: لَا تُفَضِّلُونِي عَلَى مُوسَى، فَإِنَّ النَّاسَ يُصْعَقُونَ يَوْمَ الْقِيَامَةِ، فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَأَجِدُ مُوسَى بَاطِشًا بِقَائِمَةِ الْعَرْشِ، فَلَا أَدْرِي أَصُعِقُ فَأَفَاقَ قَبْلِي، أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ. وَقَدَّمْنَا أَنَّ هَذَا مِنْ رَسُولِ اللَّهِ ﷺ مِنْ بَابِ الْهَضْمِ وَالتَّوَاضُعِ، وَإِلَّا فَهُوَ صَلَوَاتُ اللَّهِ وَسَلَامُهُ، عَلَيْهِ خَاتَمُ الْأَنْبِيَاءِ، وَسَيِّدُ وَلَدِ آدَمَ فِي الدُّنْيَا وَالْآخِرَةِ قَطْعًا جَزْمًا لَا يَحْتَمِلُ النَّقِيضَ. وَقَالَ تَعَالَى: إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ إِلَى أَنْ قَالَ: وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا [ النِّسَاءِ: 163، 164 ]. وَقَالَ تَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا [ الْأَحْزَابِ: 69 ]. قَالَ بَعْضُ السَّلَفِ: كَانَ مِنْ وَجَاهَتِهِ أَنَّهُ شَفَعَ فِي أَخِيهِ عِنْدَ اللَّهِ، وَطَلَبَ مِنْهُ أَنْ يَكُونَ مَعَهُ وَزِيرًا، فَأَجَابَهُ اللَّهُ إِلَى سُؤَالِهِ، وَأَعْطَاهُ طَلِبَتَهُ، وَجَعَلَهُ نَبِيًّا; كَمَا قَالَ: وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا ثُمَّ قَالَ الْبُخَارِيُّ عن الْأَعْمَشُ، سَأَلْتُ أَبَا وَائِلٍ، قَالَ: سَمِعْتُ عَبْدَ اللَّهِ قَالَ: قَسَمَ رَسُولُ اللَّهِ ﷺ قَسْمًا، فَقَالَ رَجُلٌ: إِنَّ هَذِهِ لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللَّهِ. فَأَتَيْتُ النَّبِيَّ ﷺ فَأَخْبَرْتُهُ فَغَضِبَ حَتَّى رَأَيْتُ الْغَضَبَ فِي وَجْهِهِ، ثُمَّ قَالَ يَرْحَمُ اللَّهُ مُوسَى، قَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ مرور النبي ﷺ بقبر موسى عليه السلام وَقَدْ ثَبَتَ فِي " الصَّحِيحِ " فِي أَحَادِيثِ الْإِسْرَاءِ أَنَّ رَسُولَ اللَّهِ ﷺ مَرَّ بِمُوسَى، وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِهِ. وَرَوَاهُ مُسْلِمٌ عَنْ أَنَسٍ. وَفِي " الصَّحِيحَيْنِ " مِنْ رِوَايَةِ قَتَادَةَ، عَنْ أَنَسٍ عَنْ مَالِكِ بْنِ صَعْصَعَةَ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ مَرَّ لَيْلَةَ أُسْرِيَ بِهِ، بِمُوسَى فِي السَّمَاءِ السَّادِسَةِ، فَقَالَ لَهُ جِبْرِيلُ: هَذَا مُوسَى فَسَلِّمْ عَلَيْهِ. قَالَ: فَسَلَّمْتُ عَلَيْهِ. فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ، وَالْأَخِ الصَّالِحِ. فَلَمَّا تَجَاوَزْتُ بَكَى; قِيلَ لَهُ: مَا يُبْكِيكَ؟ قَالَ: أَبْكِي لِأَنَّ غُلَامًا بُعِثَ بَعْدِي يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِهِ أَكْثَرُ مِمَّا يَدْخُلُهَا مِنْ أُمَّتِي وَذَكَرَ إِبْرَاهِيمُ فِي السَّمَاءِ السَّابِعَةِ. وَهَذَا هُوَ الْمَحْفُوظُ، وَمَا وَقَعَ فِي حَدِيثِ شَرِيكِ بْنِ أَبِي نَمِرٍ، عَنْ أَنَسٍ، مِنْ أَنَّ إِبْرَاهِيمَ فِي السَّادِسَةِ، وَمُوسَى فِي السَّابِعَةِ، بِتَفْضِيلِ كَلَامِ اللَّهِ فَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ مِنَ الْحُفَّاظِ، أَنَّ الَّذِي عَلَيْهِ الْجَادَّةُ، أَنَّ مُوسَى فِي السَّادِسَةِ، وَإِبْرَاهِيمَ فِي السَّابِعَةِ، وَأَنَّهُ مُسْنِدٌ ظَهْرَهُ إِلَى الْبَيْتِ الْمَعْمُورِ الَّذِي يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا مِنَ الْمَلَائِكَةِ، ثُمَّ لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ. وَاتَّفَقَتِ الرِّوَايَاتُ كُلُّهَا عَلَى أَنَّ اللَّهَ تَعَالَى لَمَّا فَرَضَ عَلَى مُحَمَّدٍ ﷺ، وَأُمَّتِهِ، خَمْسِينَ صَلَاةً فِي الْيَوْمِ وَاللَّيْلَةِ، فَمَرَّ بِمُوسَى، قَالَ: " ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ، فَإِنِّي قَدْ عَالَجْتُ بَنِي إِسْرَائِيلَ قَبْلَكَ أَشَدَّ الْمُعَالَجَةِ، وَإِنَّ أُمَّتَكَ أَضْعَفُ أَسْمَاعًا، وَأَبْصَارًا، وَأَفْئِدَةً " فَلَمْ يَزَلْ يَتَرَدَّدُ بَيْنَ مُوسَى وَبَيْنَ اللَّهِ، عَزَّ وَجَلَّ، وَيُخَفِّفُ عَنْهُ فِي كُلِّ مَرَّةٍ، حَتَّى صَارَتْ خَمْسَ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَةِ. وَقَالَ اللَّهُ تَعَالَى: هِيَ خَمْسٌ، وَهِيَ خَمْسُونَ أَيْ; بِالْمُضَاعَفَةِ فَجَزَى اللَّهُ عَنَّا مُحَمَّدًا ﷺ خَيْرًا، وَجَزَى اللَّهُ عَنَّا مُوسَى، عَلَيْهِ السَّلَامُ، خَيْرًا. وَقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ، قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ ﷺ يَوْمًا، فَقَالَ: عُرِضْتَ عَلَيَّ الْأُمَمُ، وَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الْأُفُقَ، فَقِيلَ: هَذَا مُوسَى فِي قَوْمِهِ ذكر موسى في القرآن وَقَدْ ذَكَرَ اللَّهُ تَعَالَى مُوسَى، عَلَيْهِ السَّلَامُ، فِي الْقُرْآنِ كَثِيرًا، وَأَثْنَى عَلَيْهِ، وَأَوْرَدَ قِصَّتَهُ فِي كِتَابِهِ الْعَزِيزِ مِرَارًا، وَكَرَّرَهَا كَثِيرًا، مُطَوَّلَةً، وَمَبْسُوطَةً، وَمُخْتَصَرَةً، وَأَثْنَى عَلَيْهِ بَلِيغًا. وَكَثِيرًا مَا يَقْرِنُهُ اللَّهُ، وَيَذْكُرُهُ، وَيَذْكُرُ كِتَابَهُ مَعَ مُحَمَّدٍ ﷺ، وَكِتَابِهِ كَمَا قَالَ فِي سُورَةِ " الْبَقَرَةِ ": وَلَمَّا جَاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ [ الْبَقَرَةِ: 110 ]. وَقَالَ تَعَالَى: الم اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ [ آلِ عِمْرَانَ: 1 - 4 ]. وَقَالَ تَعَالَى فِي سُورَةِ " الْأَنْعَامِ ": وَمَا قَدَرُوا اللَّهَ حَقَ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى نُورًا وَهُدًى لِلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا وَعُلِّمْتُمْ مَا لَمْ تَعْلَمُوا أَنْتُمْ وَلَا آبَاؤُكُمْ قُلِ اللَّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ وَهُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ [ الْأَنْعَامِ: 91، 92 ]. فَأَثْنَى تَعَالَى عَلَى التَّوْرَاةِ، ثُمَّ مَدَحَ الْقُرْآنَ الْعَظِيمَ مَدْحًا عَظِيمًا، وَقَالَ تَعَالَى فِي آخِرِهَا: ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا لِكُلِ شَيْءٍ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ [ الْأَنْعَامِ: 154، 155 ]. وَقَالَ تَعَالَى فِي سُورَةِ " الْمَائِدَةِ ": إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ [ الْمَائِدَةِ: 44 ]. إِلَى أَنْ قَالَ: وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ [ الْمَائِدَةِ: 47، 48 ]. الْآيَةَ. فَجُعِلَ الْقُرْآنُ حَاكِمًا عَلَى سَائِرِ الْكُتُبِ غَيْرِهِ، وَجَعَلَهُ مُصَدِّقًا لَهَا، وَمُبَيِّنًا مَا وَقَعَ فِيهَا مِنَ التَّحْرِيفِ وَالتَّبْدِيلِ، فَإِنَّ أَهْلَ الْكِتَابِ اسْتُحْفِظُوا عَلَى مَا بِأَيْدِيهِمْ مِنَ الْكُتُبِ، فَلَمْ يَقْدِرُوا عَلَى حِفْظِهَا، وَلَا عَلَى ضَبْطِهَا وَصَوْنِهَا، فَلِهَذَا دَخَلَهَا مَا دَخَلَهَا مِنْ تَغْيِيرِهِمْ وَتَبْدِيلِهِمْ; لِسُوءِ فُهُومِهِمْ، وَقُصُورِهِمْ فِي عُلُومِهِمْ، وَرَدَاءَةِ قُصُودِهِمْ، وَخِيَانَتِهِمْ لِمَعْبُودِهِمْ، عَلَيْهِمْ لِعَائِنُ اللَّهِ الْمُتَتَابِعَةُ إِلَى يَوْمِ الْقِيَامَةِ، وَلِهَذَا يُوجَدُ فِي كُتُبِهِمْ مِنَ الْخَطَأِ الْبَيِّنِ عَلَى اللَّهِ وَعَلَى رُسُلِهِ، مَا لَا يُحَدُّ وَلَا يُوصَفُ، وَمَا لَا يُوجَدُ مِثْلُهُ وَلَا يُعْرَفُ. وَقَالَ تَعَالَى فِي سُورَةِ " الْأَنْبِيَاءِ ": وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ وَهَذَا ذِكْرٌ مُبَارَكٌ أَنْزَلْنَاهُ أَفَأَنْتُمْ لَهُ مُنْكِرُونَ [ الْأَنْبِيَاءِ: 48 - 50 ]. وَقَالَ اللَّهُ تَعَالَى فِي سُورَةِ " الْقَصَصِ ": فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَى أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَى مِنْ قَبْلُ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ قُلْ فَأْتُوا بِكِتَابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدَى مِنْهُمَا أَتَّبِعْهُ إِنْ كُنْتُمْ صَادِقِينَ [ الْقَصَصِ: 48، 49 ]. فَأَثْنَى اللَّهُ عَلَى الْكِتَابَيْنِ، وَعَلَى الرَّسُولَيْنِ، عَلَيْهِمَا السَّلَامُ، وَقَالَتِ الْجِنُّ لِقَوْمِهِمْ: إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ [ الْأَحْقَافِ: 30 ]. وَقَالَ وَرَقَةُ بْنُ نَوْفَلٍ لَمَّا قَصَّ عَلَيْهِ رَسُولُ اللَّهِ ﷺ، خَبَرَ مَا رَأَى مِنْ أَوَّلِ الْوَحْيِ، وَتَلَا عَلَيْهِ: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ [ الْعَلَقِ: 1 - 5 ]. قَالَ سُبُّوحٌ سُبُّوحٌ، هَذَا النَّامُوسُ الَّذِي أُنْزِلَ عَلَى مُوسَى بْنِ عِمْرَانَ. وَبِالْجُمْلَةِ فَشَرِيعَةُ مُوسَى، عَلَيْهِ السَّلَامُ، كَانَتْ عَظِيمَةً، وَأُمَّتُهُ كَانَتْ أُمَّةً كَثِيرَةً، وَوُجِدَ فِيهَا أَنْبِيَاءُ، وَعُلَمَاءُ، وَعُبَّادٌ، وَزُهَّادٌ، وَأَلِبَّاءُ، وَمُلُوكٌ، وَأُمَرَاءُ، وَسَادَاتٌ، وَكُبَرَاءُ، لَكِنَّهُمْ كَانُوا فَبَادُوا وَتَبَدَّلُوا، كَمَا بُدِّلَتْ شَرِيعَتُهُمْ، وَمُسِخُوا قِرَدَةً وَخَنَازِيرَ، ثُمَّ نُسِخَتْ بَعْدَ كُلِّ حِسَابٍ مِلَّتُهُمْ، وَجَرَتْ عَلَيْهِمْ خُطُوبٌ وَأُمُورٌ يَطُولُ ذِكْرُهَا.

     ✧ Mention of the virtues of Moses ﷺ, his traits, his characteristics, and his death Allah, the Exalted, said: And mention in the Book Moses. Indeed, he was chosen, and he was a messenger and a prophet. And We called him from the side of the mount, the right [side], and brought him near in communion. And We gave him out of Our mercy his brother Aaron, a prophet [Maryam: 51–53]. He mentioned him with messengership, prophethood, sincerity, being spoken to, and being brought near, and bestowed favor upon him by making his brother Aaron a prophet. And He, the Exalted, said: He said, "O Moses, I have chosen you over the people with My messages and My speech" [al-Aʿrāf: 144]. It has been previously mentioned in the "two Ṣaḥīḥs," on the authority of the Messenger of Allah ﷺ, that he said: "Do not prefer me over Moses, for the people will be struck unconscious on the Day of Resurrection, and I will be the first to regain consciousness, and I will find Moses grasping the leg of the Throne. I do not know whether he was struck unconscious and regained consciousness before me, or whether he was recompensed with the swoon of the Mount." We have previously stated that this is from the Messenger of Allah ﷺ by way of self-deprecation and humility; otherwise, he, may Allah's blessings and ﷺ, is the seal of the prophets and the master of the children of Adam in this world and the Hereafter, decisively and certainly, with no possibility of the contrary. And He, the Exalted, said: Indeed, We have revealed to you as We revealed to Noah and the prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes... until He said: and messengers We have recounted to you before and messengers We have not recounted to you. And Allah spoke to Moses directly [al-Nisāʾ: 163, 164]. And He, the Exalted, said: O you who believe, do not be like those who harmed Moses, and Allah cleared him of what they said, and he was with Allah distinguished [al-Aḥzāb: 69]. Some of the early scholars said: Part of his distinction was that he interceded with Allah for his brother and asked that he be a minister with him, and Allah answered his request, granted him what he sought, and made him a prophet; as He said: And We gave him out of Our mercy his brother Aaron, a prophet. Then al-Bukhārī reported from al-Aʿmash, "I asked Abū Wāʾil, who said: I heard ʿAbd Allāh say: The Messenger of Allah ﷺ made a division, and a man said, 'This is a division by which the face of Allah is not intended.' So I went to the Prophet ﷺ and informed him, and he became angry until I saw anger in his face, then he said: 'May Allah have mercy on Moses; he was harmed with more than this, and he was patient.' The Prophet's ﷺ passing by the grave of Moses ﷺ It has been established in the "Ṣaḥīḥ" in the ḥadīths of the Night Journey that the Messenger of Allah ﷺ passed by Moses while he was standing praying in his grave. Muslim narrated it from Anas. In the "two Ṣaḥīḥs" from the narration of Qatāda, from Anas, from Mālik b. Ṣaʿṣaʿa, from the Prophet ﷺ, that on the night he was taken on the Night Journey, he passed by Moses in the sixth heaven, and Gabriel said to him: "This is Moses; greet him." He said: "So I greeted him." He said: "Welcome to the righteous prophet and the righteous brother." When I passed beyond him, he wept; it was said to him: "What makes you weep?" He said: "I weep because a young man sent after me will have more of his community enter Paradise than those of my community who enter it." And he mentioned Abraham in the seventh heaven. This is the well-attested version. As for what occurs in the ḥadīth of Sharīk b. Abī Namir, from Anas, that Abraham was in the sixth heaven and Moses in the seventh, due to the excellence of the speech of Allah, more than one of the ḥadīth masters has mentioned that the mainstream position is that Moses was in the sixth and Abraham in the seventh, and that he was leaning his back against the Much-Frequented House, which seventy thousand angels enter every day and never return to it afterward. All the narrations agree that when Allah, the Exalted, imposed fifty prayers day and night upon Muhammad ﷺ and his community, he passed by Moses, and he said: "Return to your Lord and ask Him for reduction for your community, for I have dealt with the Children of Israel before you with the severest dealing, and your community is weaker in hearing, sight, and hearts." He continued to go back and forth between Moses and Allah, Mighty and Majestic, reducing it each time, until it became five prayers day and night. And Allah, the Exalted, said: "They are five, and they are fifty"—meaning, by multiplication. May Allah reward Muhammad ﷺ well on our behalf, and may Allah reward Moses ﷺ well on our behalf. Al-Bukhārī said with his chain from Ibn ʿAbbās, who said: "The Messenger of Allah ﷺ came out to us one day and said: 'The nations were presented to me, and I saw a great black mass filling the horizon, and it was said: This is Moses with his people.'" Mention of Moses in the Qur'an Allah, the Exalted, has mentioned Moses ﷺ frequently in the Qur'an, praised him, and presented his story in His Mighty Book many times, repeating it often, at length, in detail, and in brief, and praised him eloquently. He often pairs him and mentions him and his Book together with Muhammad ﷺ and his Book, as He said in Sūrat al-Baqarah: And when there came to them a messenger from Allah confirming what was with them, a party of those who had been given the Book threw the Book of Allah behind their backs as if they did not know [al-Baqarah: 110]. And He, the Exalted, said: Alif Lām Mīm. Allah—there is no deity except Him, the Ever-Living, the Sustainer. He sent down to you the Book in truth, confirming what was before it, and He sent down the Torah and the Gospel before as guidance for the people, and He sent down the Criterion. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is Mighty, Possessor of retribution [Āl ʿImrān: 1–4]. And He, the Exalted, said in Sūrat al-Anʿām: They did not appraise Allah with true appraisal when they said, "Allah has not sent down anything to any human being." Say, "Who sent down the Book that Moses brought as a light and guidance for the people? You make it into sheets, disclosing some and concealing much. And you were taught that which you did not know, neither you nor your fathers." Say, "Allah." Then leave them in their discourse, playing. And this is a Book We have sent down, blessed, confirming what was before it, and that you may warn the Mother of Cities and those around it. Those who believe in the Hereafter believe in it, and they maintain their prayers [al-Anʿām: 91, 92]. Thus He praised the Torah, then extolled the Mighty Qur'an with great praise. And He, the Exalted, said at the end of it: Then We gave Moses the Book, completing [Our favor] upon the one who did good, and as a detailed explanation of all things, and as guidance and mercy that perhaps they would believe in the meeting with their Lord. And this is a Book We have sent down, blessed, so follow it and fear Allah that you may receive mercy [al-Anʿām: 154, 155]. And He, the Exalted, said in Sūrat al-Māʾidah: Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted judged by it for those who were Jews, and the rabbis and the scholars by what they were entrusted with of the Book of Allah, and they were witnesses to it. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has sent down—those are the disbelievers [al-Māʾidah: 44]. Until He said: And let the People of the Gospel judge by what Allah has sent down therein. And whoever does not judge by what Allah has sent down—those are the defiantly disobedient. And We sent down to you the Book in truth, confirming what was before it of the Book and as a guardian over it [al-Māʾidah: 47, 48], to the end of the verse. Thus the Qur'an was made a judge over all other books, and He made it confirming them and clarifying the distortion and alteration that occurred in them. For the People of the Book were entrusted with the books in their hands, but they were not able to preserve them, nor to control, maintain, and protect them. Therefore, what entered them of their changes and alterations entered because of their poor understanding, their deficiency in knowledge, the badness of their intentions, and their betrayal of their worshipped one—upon them be the successive curses of Allah until the Day of Resurrection. For this reason, in their books there is found clear error against Allah and His messengers that cannot be limited or described, and the like of which is not found or known. And He, the Exalted, said in Sūrat al-Anbiyāʾ: And We gave Moses and Aaron the Criterion and a light and a reminder for the righteous, those who fear their Lord in the unseen and are apprehensive of the Hour. And this is a blessed reminder We have sent down; will you then deny it? [al-Anbiyāʾ: 48–50]. And Allah, the Exalted, said in Sūrat al-Qaṣaṣ: And when the truth came to them from Us, they said, "Why was he not given the like of what Moses was given?" Did they not disbelieve in what Moses was given before? They said, "Two magic works supporting each other," and they said, "Indeed, we disbelieve in both." Say, "Then bring a book from Allah that is more guiding than either of them, and I will follow it, if you are truthful" [al-Qaṣaṣ: 48, 49]. Thus Allah praised the two books and the two messengers, upon them be peace. The jinn said to their people: Indeed, we have heard a Book sent down after Moses, confirming what was before it [al-Aḥqāf: 30]. And Waraqa b. Nawfal said, when the Messenger of Allah ﷺ related to him the news of what he had seen at the beginning of the revelation, and recited to him: Read in the name of your Lord who created, created man from a clinging substance. Read, and your Lord is the most generous, who taught by the pen, taught man what he did not know [al-ʿAlaq: 1–5]. He said: "Holy, holy! This is the Law that was sent down to Moses b. ʿImrān." In sum, the law of Moses ﷺ was great, and his community was a large community. In it there arose prophets, scholars, worshipers, ascetics, wise men, kings, princes, masters, and nobles. But they were, and then they perished and were changed, just as their law was altered, and they were transformed into apes and pigs. Then after all reckoning their religion was abrogated, and there befell them calamities and affairs whose mention would be long.

242. Tarikh (al-Tabari) 237No grade recorded

     ذِكْرُ حَجِّ مُوسَى عَلَيْهِ السَّلَامُ، إِلَى الْبَيْتِ الْعَتِيقِ وَصِفَتِهِ  قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ، مَرَّ بِوَادِي الْأَزْرَقِ، فَقَالَ: أَيُّ وَادٍ هَذَا؟ قَالُوا: وَادِي الْأَزْرَقِ. قَالَ: كَأَنِّي أَنْظُرُ إِلَى مُوسَى، وَهُوَ هَابِطٌ مِنَ الثَّنِيَّةِ، وَلَهُ جُؤَارٌ إِلَى اللَّهِ، عَزَّ وَجَلَّ، بِالتَّلْبِيَةِ حَتَّى أَتَى عَلَى ثَنِيَّةِ هَرْشَاءَ فَقَالَ: أَيُّ ثَنِيَّةٍ هَذِهِ؟ قَالُوا: هَذِهِ ثَنِيَّةُ هَرْشَاءَ. قَالَ: كَأَنِّي أَنْظُرُ إِلَى يُونُسَ بْنِ مَتَّى، عَلَى نَاقَةٍ حَمْرَاءَ، عَلَيْهِ جُبَّةٌ مِنْ صُوفٍ، خِطَامُ نَاقَتُهُ خُلْبَةٌ، - قَالَ هُشَيْمٌ: يَعْنِي لِيفًا - وَهُوَ يُلَبِّي وَرَوَى الطَّبَرَانِيُّ عَنِ ابْنِ عَبَّاسٍ مَرْفُوعًا: إِنَّ مُوسَى حَجَّ عَلَى ثَوْرٍ أَحْمَرَ وَهَذَا غَرِيبٌ جِدًّا. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ مُجَاهِدٍ، قَالَ: كُنَّا عِنْدَ ابْنِ عَبَّاسٍ، فَذَكَرُوا الدَّجَّالَ، فَقَالَ: إِنَّهُ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ: ( ك ف ر ). قَالَ: مَا تَقُولُونَ؟ قَالَ: يَقُولُونَ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ ( ك ف ر ) فَقَالَ ابْنُ عَبَّاسٍ: لَمْ أَسْمَعْهُ قَالَ ذَلِكَ وَلَكِنْ قَالَ: أَمَّا إِبْرَاهِيمُ فَانْظُرُوا إِلَى صَاحِبِكُمْ، وَأَمَّا مُوسَى فَرَجُلٌ آدَمُ جَعْدٌ، عَلَى جَمَلٍ أَحْمَرَ، مَخْطُومٍ بِخُلْبَةٍ كَأَنِّي أَنْظُرُ إِلَيْهِ وَقَدِ انْحَدَرَ مِنَ الْوَادِي يُلَبِّي قَالَ هُشَيْمٌ: الْخُلْبَةُ اللِّيفُ.

     ✧ The mention of Moses's pilgrimage, ﷺ, to the Ancient House and its description Imam Ahmad said, with his chain of transmission from Ibn ʿAbbās, that the Messenger of Allah ﷺ passed by Wādī al-Azraq and said: "Which valley is this?" They said: "Wādī al-Azraq." He said: "It is as if I am looking at Moses, while he is descending from the mountain pass, raising his voice in supplication to Allah, the Mighty and Majestic, with the talbiyah," until he came to the mountain pass of Harshāʾ, and he said: "Which mountain pass is this?" They said: "This is the mountain pass of Harshāʾ." He said: "It is as if I am looking at Jonah son of Mattā, on a red camel, wearing a woolen jubbah, the halter of his camel being a khulbah"—Hushaym said: "meaning a fiber rope"—"while he is reciting the talbiyah." And al-Ṭabarānī narrated from Ibn ʿAbbās, in a marfūʿ report: "Moses performed the pilgrimage on a red bull," and this is very strange. And Imam Ahmad said, with his chain of transmission from Mujāhid, who said: We were with Ibn ʿAbbās, and they mentioned the Dajjāl, and he said: "It is written between his eyes: (k f r)." He said: "What do you say?" He said: "They say it is written between his eyes (k f r)." Then Ibn ʿAbbās said: "I did not hear him say that, but he said: 'As for Abraham, look at your companion; and as for Moses, he is a dark-skinned man with curly hair, on a red camel, haltered with a khulbah, as if I am looking at him as he descends from the valley reciting the talbiyah.'" Hushaym said: "al-khulbah is the fiber rope."

243. Tarikh (al-Tabari) 238No grade recorded

     وَمِنْ مَا كَلَّمَ اللَّهُ عَزَّ وَجَلَّ بِهِ مُوسَى عَلَيْهِ السَّلَامُ   مَا روي عَنْ كَعْبٍ، قَالَ: إِنَّ الرَّبَّ عَزَّ وَجَلَّ قَالَ لِمُوسَى: يَا مُوسَى إِذَا رَأَيْتَ الْغِنَى مُقْبِلًا فَقُلْ: ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ، وَإِذَا رَأَيْتَ الْفَقْرَ مُقْبِلًا فَقُلْ: مَرْحَبًا بِشِعَارِ الصَّالِحِينَ. يَا مُوسَى، إِنَّكَ لَنْ تَقْرُبَ عَلَيَّ بِعَمَلٍ مِنْ أَعْمَالِ الْبِرِّ خَيْرٌ لَكَ مِنَ الرِّضَا بِقَضَائِي، وَلَنْ تَأْتِيَ بِعْمَلٍ أَحْبَطَ لِحَسَنَاتِكَ مِنَ الْبَطَرِ، وَإِيَّاكَ وَالتَّضَرُّعَ لِأَبْنَاءِ الدُّنْيَا، إِذَنْ أُعْرِضُ عَنْكَ، وَإِيَّاكَ أَنْ تَجُودَ بِدِينِكَ لِدُنْيَاهُمْ إِذِنْ آمُرُ أَبْوَابَ رَحْمَتِي أَنْ تُغْلَقَ دُونَكَ. ادْنِ الْفُقَرَاءَ، وَقَرِّبْ مَجْلِسَهُمْ مِنْكَ، وَلَا تَرْكَنْ إِلَى حُبِّ الدُّنْيَا، فَإِنَّكَ لَنْ تَلْقَانِي بِكَبِيرَةٍ مِنَ الْكَبَائِرِ أَضَرَّ عَلَيْكَ مِنَ الرُّكُونِ إِلَى الدُّنْيَا. يَا مُوسَى بْنَ عِمْرَانَ، قُلْ لِلْمُذْنِبِينَ النَّادِمِينَ: أَبْشِرُوا، وَقُلْ لِلْعَالِمِينَ الْمُعْجَبِينِ: اخْسَئُوا. قَالَ وَهْبُ بْنُ مُنَبِّهٍ: كَانَ مُوسَى إِذَا كَلَّمَهُ اللَّهُ عَزَّ وَجَلَّ يُرَى النُّورُ عَلَى وَجْهِهِ ثَلَاثَةَ أَيَّامٍ، وَلَمْ يَتَعَرَّضْ لِلنِّسَاءِ مُذْ كَلَّمَهُ. وَقَدْ رَوَى أَبُو سَعِيدٍ الْخُدِرِيُّ قَالَ: افْتَخَرَ أَهْلُ الْإِبِلِ وَالْغَنَمِ عِنْدَ رَسُولِ اللَّهِ ﷺ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "السَّكِينَةُ وَالْوَقَارُ فِي أَهْلِ الْغَنَمِ، وَالْخُيَلَاءُ فِي أَهْلِ الْإِبِلِ"  . وَقَالَ: "بُعِثَ مُوسَى وَهُوَ يَرْعَى غَنَمًا لِأَهْلِهِ، وَبُعِثْتُ وَأَنَا أَرْعَى غَنَمًا لِأَهْلِي بِجِيَادٍ". وَقَالَ قَتَادَةُ: قَالَ مُوسَى: يَا رَبِّ أَجِدُّ فِي الْأَلْوَاحِ أُمَّةً، خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ، يَأْمُرُونَ بِالْمَعْرُوفِ، وَيَنْهَوْنَ عَنِ الْمُنْكَرِ، رَبِّ اجْعَلْهُمْ أُمَّتِي. قَالَ: تِلْكَ أُمَّةُ أَحْمَدَ. قَالَ: رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً، هُمُ الْآخِرُونَ فِي الْخَلْقِ، السَّابِقُونَ فِي دُخُولِ الْجَنَّةِ، رَبِّ اجْعَلْهُمْ أُمَّتِي. قَالَ: تِلْكَ أُمَّةُ أَحْمَدَ. قَالَ: رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً، أَنَاجِيلُهُمْ فِي صُدُورِهِمْ، يَقْرَؤُونَهَا، وَكَانَ مَنْ قَبْلَهُمْ يَقْرَؤُونَ كِتَابَهُمْ نَظَرًا، حَتَّى إِذَا رَفَعُوهَا لَمْ يَحْفَظُوا شَيْئًا وَلَمْ يَعْرِفُوهُ، وَإِنَّ اللَّهَ أَعْطَاكُمْ أَيَّتُهَا الْأُمَّةُ مِنَ الْحِفْظِ شَيْئًا، لَمْ يُعْطِهِ أَحَدًا مِنَ الْأُمَمِ. قَالَ: رَبِّ اجْعَلْهُمْ أُمَّتِي. قَالَ: تِلْكَ أُمَّةُ أَحْمَدَ. قَالَ: رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً، يُؤْمِنُونَ بِالْكِتَابِ الْأَوَّلِ، وَبِالْكِتَابِ الْآخِرِ، وَيُقَاتِلُونَ فُضُولَ الضَّلَالَةِ، حَتَّى يُقَاتِلُوا الْأَعْوَرَ الْكَذَّابَ، فَاجْعَلْهُمْ أُمَّتِي. قَالَ: تِلْكَ أُمَّةُ أَحْمَدَ. قَالَ: رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً، صَدَقَاتُهُمْ يَأْكُلُونَهَا فِي بُطُونِهِمْ، وَيُؤْجَرُونَ عَلَيْهَا، وَكَانَ مَنْ قَبْلَهُمْ إِذَا تَصَدَّقَ بِصَدَقَةٍ فَقُبِلَتْ مِنْهُ بَعْثَ اللَّهُ عَلَيْهَا نَارًا فَأَكْلَتْهَا، وَإِنْ رُدَّتْ عَلَيْهِ تُرِكَتْ فَتَأْكُلُهَا السِّبَاعُ وَالطَّيْرُ، وَإِنَّ اللَّهَ أَخَذَ صَدَقَاتِكُمْ مِنْ غَنِيِّكُمْ لِفَقِيرِكُمْ قَالَ: رَبِّ فَاجْعَلْهُمْ أُمَّتِي. قَالَ: تِلْكَ أُمَّةُ أَحْمَدَ. قَالَ: رَبِّ فَإِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً، إِذَا هَمَّ أَحَدُهُمْ بِحَسَنَةٍ، ثُمَّ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ، فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ عَشْرُ أَمْثَالِهَا، إِلَى سَبْعِمِائَةِ ضِعْفٍ، قَالَ: رَبِّ، اجْعَلْهُمْ أُمَّتِي. قَالَ: تِلْكَ أُمَّةُ أَحْمَدَ. قَالَ: رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً هُمُ الْمُشَفَّعُونَ، الْمَشْفُوعُ لَهُمْ، فَاجْعَلْهُمْ أُمَّتِي. قَالَ تِلْكَ أُمَّةُ أَحْمَدَ. قَالَ لَنَا قَتَادَةُ: فَذَكَرَ لَنَا أَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، نَبَذَ الْأَلْوَاحَ وَقَالَ: اللَّهُمَّ اجْعَلْنِي مِنْ أُمَّةِ أَحْمَدَ. قَالَ الْحَافِظُ أَبُو حَاتِمٍ، مُحَمَّدُ بْنُ حَاتِمِ بْنِ حِبَّانَ فِي " صَحِيحِهِ ": ذِكْرُ سُؤَالِ كَلِيمِ اللَّهِ رَبَّهُ، عَزَّ وَجَلَّ عَنْ أَدْنَى أَهْلِ الْجَنَّةِ وَأَرْفَعِهِمْ مَنْزِلَةً; وعن - شَيْخَانِ صَالِحَانِ - سَمِعْنَا الشَّعْبِيَّ يَقُولُ: سَمِعْتُ الْمُغِيرَةَ بْنَ شُعْبَةَ يَقُولُ عَلَى الْمِنْبَرِ، عَنِ النَّبِيِّ ﷺ: إِنَّ مُوسَى، عَلَيْهِ السَّلَامُ، سَأَلَ رَبَّهُ، عَزَّ وَجَلَّ: أَيُّ أَهْلِ الْجَنَّةِ أَدْنَى مَنْزِلَةً؟ فَقَالَ: رَجُلٌ يَجِيءُ بَعْدَ مَا يَدْخُلُ أَهْلُ الْجَنَّةِ الْجَنَّةَ، فَيُقَالُ: ادْخُلِ الْجَنَّةَ. فَيَقُولُ: كَيْفَ أَدْخُلُ الْجَنَّةَ وَقَدْ نَزَلَ النَّاسُ مَنَازِلَهُمْ وَأَخَذُوا أَخَذَاتِهِمْ. فَيُقَالُ لَهُ: تَرْضَى أَنْ يَكُونَ لَكَ مِنَ الْجَنَّةِ مِثْلُ مَا كَانَ لِمَلِكٍ مِنْ مُلُوكِ الدُّنْيَا؟ فَيَقُولُ: نَعَمْ أَيْ رَبِّ. فَيُقَالُ: لَكَ هَذَا، وَمِثْلُهُ، وَمِثْلُهُ. فَيَقُولُ: أَيْ رَبِّ، رَضِيتُ. فَيُقَالُ: إِنَّ لَكَ هَذَا وَعَشَرَةَ أَمْثَالِهِ. فَيَقُولُ: أَيْ رَبِّ رَضِيتُ. فَيُقَالُ لَهُ: لَكَ مَعَ هَذَا مَا اشْتَهَتْ نَفْسُكَ، وَلَذَّتْ عَيْنُكَ. وَسَأَلَ رَبَّهُ: أَيُّ أَهْلِ الْجَنَّةِ أَرْفَعُ مَنْزِلَةً؟ قَالَ: سَأُحَدِّثُكَ عَنْهُمْ، غَرَسْتُ كَرَامَتَهُمْ بِيَدِي، وَخَتَمْتُ عَلَيْهَا، فَلَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ وَمِصْدَاقُ ذَلِكَ فِي كِتَابِ اللَّهِ تَعَالَى فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ الْآيَةَ. وَهَكَذَا رَوَاهُ مُسْلِمٌ، وَالتِّرْمِذِيُّ، كِلَاهُمَا عَنِ ابْنِ أَبِي عُمَرَ، عَنْ سُفْيَانَ، وَهُوَ ابْنُ عُيَيْنَةَ، بِهِ، وَلَفْظُ مُسْلِمٍ: فَيُقَالُ لَهُ: أَتَرْضَى أَنْ يَكُونَ لَكَ مِثْلَ مُلْكِ مَلِكٍ مَنْ مُلُوكِ الدُّنْيَا؟ فَيَقُولُ: رَضِيتُ رَبِّ. فَيَقُولُ: لَكَ ذَلِكَ وَمِثْلُهُ وَمِثْلُهُ وَمِثْلُهُ وَمِثْلُهُ. فَيَقُولُ فِي الْخَامِسَةِ: رَضِيتُ رَبِّ. فَيَقُولُ: هَذَا لَكَ وَعَشَرَةُ أَمْثَالِهِ، وَلَكَ مَا اشْتَهَتْ نَفْسُكَ وَلَذَّتْ عَيْنُكَ. فَيَقُولُ: رَضِيتُ رَبِّ. قَالَ: رَبِّ، فَأَعْلَاهُمْ مَنْزِلَةً؟ قَالَ: أُولَئِكَ الَّذِينَ أَرَدْتُ غَرَسْتُ كَرَامَتَهُمْ بِيَدِي، وَخَتَمْتُ عَلَيْهَا، فَلَمْ تَرَ عَيْنٌ، وَلَمْ تَسْمَعْ أُذُنٌ، وَلَمْ يَخْطُرْ عَلَى قَلْبِ بَشَرٍ قَالَ: وَمِصْدَاقُهُ مِنْ كِتَابِ اللَّهِ فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ وَقَالَ التِّرْمِذِيُّ: حَسَنٌ صَحِيحٌ. ذكر سؤال موسى ربه عن سبع خصال وَقَالَ ابْنُ حِبَّانِ: ذِكْرُ سُؤَالِ الْكَلِيمِ رَبَّهُ عَنْ خِصَالٍ سَبْعٍ فعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: سَأَلَ مُوسَى رَبَّهُ، عَزَّ وَجَلَّ، عَنْ سِتِّ خِصَالٍ كَانَ يَظُنُّ أَنَّهَا لَهُ خَالِصَةٌ، وَالسَّابِعَةُ لَمْ يَكُنْ مُوسَى يُحِبُّهَا; قَالَ: يَا رَبِّ أَيُّ عِبَادِكَ أَتْقَى؟ قَالَ: الَّذِي يَذْكُرُ وَلَا يَنْسَى. قَالَ: فَأَيُّ عِبَادِكَ أَهْدَى؟ قَالَ الَّذِي يَتَّبِعُ الْهُدَى. قَالَ: فَأَيُّ عِبَادِكَ أَحْكَمُ؟ قَالَ: الَّذِي يَحْكُمُ لِلنَّاسِ كَمَا يَحْكُمُ لِنَفْسِهِ. قَالَ: فَأَيُّ عِبَادِكَ أَعْلَمُ؟ قَالَ: عَالِمٌ لَا يَشْبَعُ مِنَ الْعِلْمِ، يَجْمَعُ عِلْمَ النَّاسِ إِلَى عِلْمِهِ. قَالَ: فَأَيُّ عِبَادِكَ أَعَزُّ؟ قَالَ: الَّذِي إِذَا قَدَرَ غَفَرَ. قَالَ: فَأَيُّ عِبَادِكَ أَغْنَى؟ قَالَ: الَّذِي يَرْضَى بِمَا يُؤْتَى. قَالَ: فَأَيُّ عِبَادِكَ أَفْقَرُ؟ قَالَ: صَاحِبٌ مَنْقُوصٌ قَالَ رَسُولُ اللَّهِ ﷺ: لَيْسَ الْغِنَى عَنْ ظَهْرٍ، إِنَّمَا الْغِنَى غِنَى النَّفْسِ، وَإِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْرًا جَعَلَ غِنَاهُ فِي نَفْسِهِ، وَتُقَاهُ فِي قَلْبِهِ، وَإِذَا أَرَادَ بِعَبْدٍ شَرًّا جَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ. قَالَ ابْنُ حِبَّانَ: قَوْلُهُ: صَاحِبٌ مَنْقُوصٌ. يُرِيدُ بِهِ مَنْقُوصَ حَالَتِهِ، يَسْتَقِلُّ مَا أُوتِيَ، وَيَطْلُبُ الْفَضْلَ. وعَنِ ابْنِ عَبَّاسٍ، قَالَ: سَأَلَ مُوسَى رَبَّهُ، عَزَّ وَجَلَّ، فَذَكَرَ نَحْوَهُ، وَفِيهِ: قَالَ: أَيْ رَبِّ، فَأَيُّ عِبَادِكَ أَعْلَمُ؟ قَالَ: الَّذِي يَبْتَغِي عِلْمَ النَّاسِ إِلَى عِلْمِهِ، عَسَى أَنْ يُصِيبَ كَلِمَةً تَهْدِيهِ إِلَى هُدًى، أَوْ تَرُدُّهُ عَنْ رَدًى. قَالَ: أَيْ رَبِّ، فَهَلْ فِي الْأَرْضِ أَحَدٌ أَعْلَمُ مِنِّي؟ قَالَ: نَعَمْ، الْخَضِرُ. فَسَأَلَ السَّبِيلَ إِلَيْهِ. وَقَالَ ابْنُ حِبَّانَ: ذِكْرُ سُؤَالِ كَلِيمِ اللَّهِ رَبَّهُ، جَلَّ وَعَلَا، أَنْ يُعَلِّمَهُ شَيْئًا يَذْكُرُهُ بِهِ، وعَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: قَالَ مُوسَى: يَا رَبِّ عَلِّمْنِي شَيْئًا أَذْكُرُكَ بِهِ وَأَدْعُوكَ بِهِ. قَالَ: قُلْ يَا مُوسَى: لَا إِلَهَ إِلَّا اللَّهُ. قَالَ: يَا رَبِّ كُلُّ عِبَادِكَ يَقُولُ هَذَا. قَالَ: قُلْ: لَا إِلَهَ إِلَّا اللَّهُ. قَالَ: إِنَّمَا أُرِيدُ شَيْئًا تَخُصُّنِي بِهِ. قَالَ: يَا مُوسَى لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ السَّبْعِ وَالْأَرْضِينَ السَّبْعِ فِي كِفَّةٍ، وَلَا إِلَهَ إِلَّا اللَّهُ فِي كِفَّةٍ مَالَتْ بِهِمْ لَا إِلَهَ إِلَّا اللَّهُ وَقَالَ ابْنُ أَبِي حَاتِمٍ، عِنْدَ تَفْسِيرِ آيَةِ الْكُرْسِيِّ: عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ بَنِي إِسْرَائِيلَ قَالُوا لِمُوسَى: هَلْ يَنَامُ رَبُّكَ؟ قَالَ: اتَّقُوا اللَّهَ. فَنَادَاهُ رَبُّهُ: يَا مُوسَى سَأَلُوكَ هَلْ يَنَامُ رَبُّكَ، فَخُذْ زُجَاجَتَيْنِ فِي يَدَيْكَ فَقُمِ اللَّيْلَ، فَفَعَلَ مُوسَى، فَلَمَّا ذَهَبَ مِنَ اللَّيْلِ ثُلُثُ، نَعَسَ فَوَقَعَ لِرُكْبَتَيْهِ، ثُمَّ انْتَعَشَ، فَضَبَطَهُمَا حَتَّى إِذَا كَانَ آخِرُ اللَّيْلِ نَعَسَ، فَسَقَطَتِ الزُّجَاجَتَانِ، فَانْكَسَرَتَا. فَقَالَ: يَا مُوسَى، لَوْ كُنْتُ أَنَامُ، لَسَقَطَتِ السَّمَاوَاتُ وَالْأَرْضُ، فَهَلَكْنَ كَمَا هَلَكَتِ الزُّجَاجَتَانِ فِي يَدَيْكَ. قَالَ: وَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ آيَةَ الْكُرْسِيِّ. وَقَالَ ابْنُ جَرِيرٍ: وعَنْ أَبِي هُرَيْرَةَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَحْكِي عَنْ مُوسَى، عَلَيْهِ السَّلَامُ، عَلَى الْمِنْبَرِ، قَالَ: وَقَعَ فِي نَفْسِ مُوسَى، عَلَيْهِ السَّلَامُ، هَلْ يَنَامُ اللَّهُ، عَزَّ وَجَلَّ؟ فَأَرْسَلَ اللَّهُ إِلَيْهِ مَلَكًا، فَأَرَّقَهُ ثَلَاثًا، ثُمَّ أَعْطَاهُ قَارُورَتَيْنِ، فِي كُلِّ يَدِ قَارُورَةٌ، وَأَمَرَهُ أَنْ يَحْتَفِظَ بِهِمَا، قَالَ: فَجَعَلَ يَنَامُ، وَكَادَتْ يَدَاهُ تَلْتَقِيَانِ فَيَسْتَيْقِظُ، فَيَحْبِسُ إِحْدَاهُمَا عَلَى الْأُخْرَى، حَتَّى نَامَ نَوْمَةً، فَاصْطَفَقَتْ يَدَاهُ، فَانْكَسَرَتِ الْقَارُورَتَانِ قَالَ: ضَرَبَ اللَّهُ لَهُ مَثَلًا، أَنْ لَوْ كَانَ يَنَامُ، لَمْ تَسْتَمْسِكِ السَّمَاءُ وَالْأَرْضُ.

     ✧ And among that with which Allah, Mighty and Majestic, spoke to Moses (peace and blessings be upon him): What is narrated from Kaʿb, who said: The Lord, Mighty and Majestic, said to Moses: O Moses, when you see wealth coming, say: A sin whose punishment has been hastened. And when you see poverty coming, say: Welcome to the mark of the righteous. O Moses, you will never draw near to Me with any deed of righteousness better for you than contentment with My decree, and you will never bring a deed more nullifying of your good deeds than insolent arrogance. Beware of abasing yourself before the sons of this world, for then I would turn away from you. Beware of giving away your religion for their worldly goods, for then I would command the doors of My mercy to be shut before you. Draw near to the poor and bring their gatherings close to you, and do not incline to love of this world, for you will never meet Me with a major sin among major sins more harmful to you than inclining to this world. O Moses son of ʿImrān, say to the sinners who repent: Rejoice. And say to the scholars who are self-admiring: Be off. Wahb b. Munabbih said: When Allah, Mighty and Majestic, spoke to Moses, light would be seen on his face for three days, and he did not approach women from the time He spoke to him. Abū Saʿīd al-Khudrī narrated, saying: The people of camels and the people of sheep boasted before the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ said: "Tranquility and dignity are among the people of sheep, and pride is among the people of camels." And he said: "Moses was sent while he was shepherding sheep for his family, and I was sent while I was shepherding sheep for my family at Jiyād." And Qatādah said: Moses said: O Lord, I find in the Tablets a nation—the best nation brought forth for mankind—enjoining what is right and forbidding what is wrong. Lord, make them my nation. He said: That is the nation of Aḥmad. He said: Lord, I find in the Tablets a nation who are the last in creation, the first to enter Paradise. Lord, make them my nation. He said: That is the nation of Aḥmad. He said: Lord, I find in the Tablets a nation whose Gospels are in their breasts, and they recite them, whereas those before them used to recite their book by looking, until when they raised it they did not retain anything nor did they know it. Indeed Allah has given you, O nation, of memorization something He has not given to any of the nations. He said: Lord, make them my nation. He said: That is the nation of Aḥmad. He said: Lord, I find in the Tablets a nation who believe in the first Book and the last Book, and who fight the excesses of misguidance, until they fight the one-eyed liar. So make them my nation. He said: That is the nation of Aḥmad. He said: Lord, I find in the Tablets a nation whose alms they eat in their bellies, and they are rewarded for them. Those before them, when one of them gave charity and it was accepted from him, Allah sent fire upon it and it consumed it; and if it was returned to him, it was left and the beasts and birds ate it. Indeed Allah has taken your alms from your rich for your poor. He said: Lord, so make them my nation. He said: That is the nation of Aḥmad. He said: Lord, I find in the Tablets a nation: when one of them intends a good deed and then does not do it, a good deed is written for him; and if he does it, ten times the like of it is written for him, up to seven hundred fold. He said: Lord, make them my nation. He said: That is the nation of Aḥmad. He said: Lord, I find in the Tablets a nation who are intercessors, and interceded for. So make them my nation. He said: That is the nation of Aḥmad. Qatādah said to us: So it was mentioned to us that Moses ﷺ cast down the Tablets and said: O Allah, make me one of the nation of Aḥmad. Al-Ḥāfiẓ Abū Ḥātim Muḥammad b. Ḥātim b. Ḥibbān said in his Ṣaḥīḥ: Mention of the question of the one who spoke with Allah to his Lord, Mighty and Majestic, about the lowest of the people of Paradise and the highest of them in station; and from—two righteous shaykhs—we heard al-Shaʿbī saying: I heard al-Mughīrah b. Shuʿbah saying on the pulpit, from the Prophet ﷺ: Moses ﷺ asked his Lord, Mighty and Majestic: Which of the people of Paradise is lowest in station? He said: A man who comes after the people of Paradise have entered Paradise, and it is said: Enter Paradise. He says: How can I enter Paradise when the people have taken their stations and taken their portions? It is said to him: Would you be content to have from Paradise the like of what a king of the kings of this world had? He says: Yes, O Lord. It is said: You have this, and its like, and its like. He says: O Lord, I am content. It is said: You have this and ten times its like. He says: O Lord, I am content. It is said to him: You have, along with this, whatever your soul desires and your eye delights in. And he asked his Lord: Which of the people of Paradise is highest in station? He said: I shall tell you about them. I planted their honor with My hand and sealed it, so no eye has seen, no ear has heard, and no human heart has conceived. And its confirmation is in the Book of Allah, the Exalted: "No soul knows what has been hidden for them of comfort for their eyes"—the verse. And thus Muslim and al-Tirmidhī narrated it, both from Ibn Abī ʿUmar, from Sufyān—who is Ibn ʿUyaynah—with this chain, and Muslim's wording: It is said to him: Would you be content to have the like of the dominion of a king among the kings of this world? He says: I am content, Lord. He says: You have that, and its like, and its like, and its like, and its like. He says at the fifth: I am content, Lord. He says: This is for you and ten times its like, and you have whatever your soul desires and your eye delights in. He says: I am content, Lord. He said: Lord, and the highest of them in station? He said: Those are the ones I intended; I planted their honor with My hand and sealed it, so no eye has seen, no ear has heard, and no human heart has conceived. He said: And its confirmation from the Book of Allah: "No soul knows what has been hidden for them of comfort for their eyes, as a reward for what they used to do." And al-Tirmidhī said: Ḥasan ṣaḥīḥ. Mention of Moses' question to his Lord about seven qualities. And Ibn Ḥibbān said: Mention of the question of the one who spoke with Allah to his Lord about seven qualities. From Abū Hurayrah, from the Prophet ﷺ, that he said: Moses asked his Lord, Mighty and Majestic, about six qualities which he thought were his alone, and the seventh he did not love. He said: O Lord, which of Your servants is most pious? He said: The one who remembers and does not forget. He said: Which of Your servants is most guided? He said: The one who follows guidance. He said: Which of Your servants is most wise in judgment? He said: The one who judges for people as he judges for himself. He said: Which of Your servants is most knowledgeable? He said: A scholar who is never satiated with knowledge, who gathers the knowledge of people to his own knowledge. He said: Which of Your servants is most mighty? He said: The one who, when he has power, forgives. He said: Which of Your servants is richest? He said: The one who is content with what he is given. He said: Which of Your servants is poorest? He said: A possessor of deficiency. The Messenger of Allah ﷺ said: Richness is not about abundance of worldly goods; rather, richness is richness of the soul. And when Allah wills good for a servant, He places his richness in his soul and his piety in his heart; and when He wills evil for a servant, He places his poverty before his eyes. Ibn Ḥibbān said: His saying "a possessor of deficiency"—he means by it one deficient in his state, who regards what he is given as little and seeks more. And from Ibn ʿAbbās, who said: Moses asked his Lord, Mighty and Majestic, and he mentioned something similar, and in it: He said: O Lord, which of Your servants is most knowledgeable? He said: The one who seeks the knowledge of people in addition to his own knowledge; perhaps he will come upon a word that guides him to guidance or turns him away from destruction. He said: O Lord, is there anyone on earth more knowledgeable than I? He said: Yes, al-Khaḍir. So he asked for the way to him. And Ibn Ḥibbān said: Mention of the question of the one who spoke with Allah to his Lord, Majestic and Exalted, that He teach him something by which he would remember Him. From Abū Saʿīd, from the Prophet ﷺ, that he said: Moses said: O Lord, teach me something by which I remember You and call upon You. He said: Say, O Moses: There is no god but Allah. He said: O Lord, all Your servants say this. He said: Say: There is no god but Allah. He said: I only want something You single me out for. He said: O Moses, if the people of the seven heavens and the seven earths were in one pan of a scale and "There is no god but Allah" in the other, "There is no god but Allah" would outweigh them. And Ibn Abī Ḥātim said, in the commentary on the Throne Verse: From Saʿīd b. Jubayr, from Ibn ʿAbbās, that the Children of Israel said to Moses: Does your Lord sleep? He said: Fear Allah. Then his Lord called him: O Moses, they asked you whether your Lord sleeps. Take two glass bottles in your hands and stand through the night. So Moses did. When a third of the night had passed, he dozed and fell to his knees, then recovered and held them firmly, until when it was the last part of the night, he dozed and the two glass bottles fell and broke. He said: O Moses, if I were to sleep, the heavens and the earth would fall and perish as the two glass bottles in your hands perished. He said: And Allah sent down to His Messenger the Throne Verse. And Ibn Jarīr said: From Abū Hurayrah, who said: I heard the Messenger of Allah ﷺ relating from Moses ﷺ on the pulpit. He said: It occurred in the soul of Moses ﷺ: Does Allah, Mighty and Majestic, sleep? So Allah sent an angel to him, and kept him awake for three nights, then gave him two glass bottles, a bottle in each hand, and commanded him to keep them safe. He said: He began to doze, and his hands would almost come together, and he would wake up and hold one against the other, until he slept a sleep and his hands struck together and the two bottles broke. He said: Allah struck a parable for him: if He were to sleep, the heaven and the earth would not hold firm.

244. Tarikh (al-Tabari) 239No grade recorded

     وَفَاةِ مُوسَى، عَلَيْهِ السَّلَامُ   قِيلَ: بَيْنَمَا مُوسَى - عَلَيْهِ السَّلَامُ - يَمْشِي وَمَعَهُ يُوشَعُ بْنُ نُونٍ فَتَاهَ إِذْ أَقْبَلَتْ رِيحٌ سَوْدَاءُ، فَلَمَّا نَظَرَ إِلَيْهَا يُوشَعُ ظَنَّ أَنَّهَا السَّاعَةُ، فَالْتَزَمَ مُوسَى، وَقَالَ: لَا تَقُومُ السَّاعَةُ وَأَنَا مُلْتَزِمٌ نَبِيَّ اللَّهِ، فَاسْتُلَّ مُوسَى مِنْ تَحْتِ الْقَمِيصِ وَبَقِيَ الْقَمِيصُ فِي يَدَيْ يُوشَعَ. فَلَمَّا جَاءَ يُوشَعُ بِالْقَمِيصِ أَخَذَهُ بَنُو إِسْرَائِيلَ، وَقَالُوا: قَتَلْتَ نَبِيَّ اللَّهِ ! فَقَالَ: مَا قَتَلْتُهُ وَلَكِنَّهُ اسْتُلَّ مِنِّي. فَلَمْ يُصَدِّقُوهُ. قَالَ: فَإِذَا لَمْ تُصَدِّقُونِي فَأَخِّرُونِي ثَلَاثَةَ أَيَّامٍ، فَوَكَّلُوا بِهِ مَنْ يَحْفَظُهُ، فَدَعَا اللَّهَ، فَأَتَى كُلُّ رَجُلٍ كَانَ يَحْرُسُهُ فِي الْمَنَامِ فَأَخْبَرَ أَنَّ يُوشَعَ لَمْ يَقْتُلْ مُوسَى، وَأَنَّا قَدْ رَفَعْنَاهُ إِلَيْنَا، فَتَرَكُوهُ. وَقِيلَ: إِنَّ مُوسَى كَرِهَ الْمَوْتَ فَأَرَادَ اللَّهُ أَنْ يُحَبِّبَ إِلَيْهِ الْمَوْتَ، فَأَوْحَى اللَّهُ إِلَى يُوشَعَ بْنِ نُونٍ، وَكَانَ يَغْدُو عَلَيْهِ وَيَرُوحُ، وَيَقُولُ لَهُ مُوسَى: يَا نَبِيَّ اللَّهِ، مَا أَحْدَثَ اللَّهُ إِلَيْكَ ؟ فَقَالَ لَهُ يُوشَعُ بْنُ نُونٍ: يَا نَبِيَّ اللَّهِ أَلَمْ أَصْحَبْكَ كَذَا وَكَذَا سَنَةً، فَهَلْ كُنْتُ أَسْأَلُكَ عَنْ شَيْءٍ مِمَّا أَحْدَثَ اللَّهُ لَكَ ؟ وَلَا يَذْكُرُ لَهُ شَيْئًا. فَلَمَّا رَأَى مُوسَى ذَلِكَ كَرِهَ الْحَيَاةَ وَأَحَبَّ الْمَوْتَ. كَذَلِكَ قَالَ مُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ: كَانَ تَحْوِيلُ النُّبُوَّةِ إِلَى يُوشَعَ بْنِ نُونٍ قَبْلَ مَوْتِ مُوسَى، وَكَانَ يَخْتَلِفُ يُوشَعُ إِلَى مُوسَى غَدْوَةً وَعَشِيَّةً، فَيَقُولُ لَهُ مُوسَى: يَا نَبِيَّ اللَّهِ هَلْ أَحْدَثَ اللَّهُ إِلَيْكَ الْيَوْمَ شَيْئًا؟ فَيَقُولُ لَهُ يُوشَعُ: يَا صَفِيَّ اللَّهِ صَحِبْتُكَ مِنْ كَذَا وَكَذَا سَنَةٍ، فَهَلْ سَأَلْتُكَ عَنْ شَيْءٍ يُحْدِثُهُ اللَّهُ إِلَيْكَ حَتَّى تَكُونَ أَنْتَ الَّذِي تَبْتَدِئُهُ لِي؟ فَلَمَّا رَأَى مُوسَى الْجَمَاعَةَ عِنْدَ يُوشَعُ أَحَبَّ الْمَوْتَ. قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: هَذِهِ الْعِبَارَةُ تُوهِمُ بَعْضَ الْأَغْبِيَاءِ أَنَّ مُوسَى غَاظَهُ مَا رَأَى، فَأَحَبَّ الْمَوْتَ؛ إِذْ ضَاقَ ذَرْعًا بِالَّذِي أَبْصَرَ مِنْ مَنْزِلَةِ يُوشَعَ حِينَ عَلَتْ. وَلَيْسَ كَذَلِكَ، إِنَّمَا أَحَبَّ مُوسَى الْمَوْتَ لَمَّا رَأَى لَهُ خَلَفًا فِي أُمَّتِهِ كَافِيًا يَقُومُ مَقَامَهُ فِيهِمْ، فَاسْتَطَابَ حِينَئِذٍ الْمَوْتَ لِمَا وَصَفْنَا لَا غَيْرُ. وَأَمَّا اسْتِجَابَةُ يُوشَعُ وَامْتِنَاعُ يُوشَعُ مِنْ إِفْشَائِهِ مَا يَكُونُ مِنَ اللَّهِ إِلَيْهِ فَلَمْ يَكُ مِنْ بَابِ التَّعَزُّزِ مِنْ يُوشَعُ وَلَا مِنْ حُبِّهِ الِاقْتِصَارَ مِنْ مُوسَى إِلَيْهِ، بَلْ هُوَ مِنِ اسْتِخْبَارِ مُوسَى يُوشَعَ هَلْ بَلَغَ حَدَّ الْأُمَنَاءِ الَّذِينَ يَكْتُمُونَ مَا يَجِبُ كَتْمُهُ عَنْ أَقْرَبِ النَّاسِ إِلَيْهِمْ وَأَعَزِّهِمْ عَلَيْهِمْ، فَلَمَّا أَلْفَى يُوشَعَ بَالِغًا هَذِهِ الْمَرْتَبَةَ لَمْ يَشُكَّ فِي نُهُوضِهِ بِالْوَحْيِ وَاسْتِمْكَانِهِ مِنَ الْحَالِ الَّتِي أُهِّلَ لَهَا فَهَذَا الَّذِي أَصَارَ مُوسَى إِلَى السُّؤَالِ. وَيَدُلُّ عَلَى هَذَا مَا رُوِيَ عَنِ الْحَسَنِ أَنَّهُ، قَالَ: لَمَّا وَدَّعَ مُوسَى أَهْلَهُ وَوَلَدَهُ أَرْسَلَ إِلَى يُوشَعَ فَاسْتَخْلَفَهُ عَلَى النَّاسِ، قَالَ: وَكَانَ مُوسَى إِنَّمَا يَسْتَظِلُّ فِي عَرِيشٍ وَيَأْكُلُ وَيَشْرَبُ فِي نَقِيرٍ مِنْ حَجَرٍ؛ تَوَاضُعًا لِلَّهِ عَزَّ وَجَلَّ حِينَ أَكْرَمَهُ بِكَلَامِهِ. قَالَ وَهْبٌ: ذُكِرَ لِي أَنَّهُ كَانَ مِنْ أَمْرِ وَفَاتِهِ أَنَّهُ أُخْرِجَ يَوْمًا مِنْ عَرِيشِهِ ذَلِكَ لِبَعْضِ حَاجَتِهِ، فَمَرَّ بِرَهْطٍ مِنَ الْمَلَائِكَةِ يَحْفِرُونَ قَبْرًا، فَعَرَفَهُمْ فَأَقْبَلَ إِلَيْهِمْ حَتَّى وَقَفَ عَلَيْهِمْ فَإِذَا هُمْ يَحْفِرُونَ قَبْرًا لَمْ يَرَ شَيْئًا أَحْسَنَ مِنْهُ وَلَمْ يَرَ مِثْلَ مَا فِيهِ مِنَ الْخُضْرَةِ وَالنَّضْرَةِ وَالْبَهْجَةِ، فَقَالَ لَهُمْ: يَا مَلَائِكَةَ اللَّهِ لِمَ تَحْفِرُونَ هَذَا الْقَبْرَ؟ قَالُوا: نَحْفِرُهُ وَاللَّهِ لَعَبْدٍ كَرِيمٍ عَلَى اللَّهِ، قَالَ: إِنَّ هَذَا الْعَبْدَ مِنَ اللَّهِ لَبِمَنْزِلَةٍ، مَا رَأَيْتُ كَالْيَوْمِ مَضْجَعًا، قَالَتِ الْمَلَائِكَةُ: يَا صَفِيَّ اللَّهِ أَتُحِبُّ أَنْ يَكُونَ لَكَ؟ قَالَ: وَدِدْتُ، قَالُوا: فَانْزِلْ فَاضْطَجِعْ فِيهِ وَتَوَجَّهْ إِلَى رَبِّكَ، ثُمَّ تَنَفَّسْ، فَنَزَلَ فَاضْطَجَعَ فِيهِ وَتَوَجَّهَ إِلَى رَبِّهِ ثُمَّ تَنَفَّسَ فَقَبَضَ اللَّهُ رُوحَهُ، ثُمَّ سَوَّتْ عَلَيْهِ الْمَلَائِكَةُ. قَالَ ابن الجوزي: وَفِي هَذَا بُعْدٌ، فَإِنَّ الْحَدِيثَ الصَّحِيحَ يَدُلُّ عَلَى غَيْرِ هَذَا. وعن أَبُو هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "جَاءَ مَلَكُ الْمَوْتِ إِلَى مُوسَى، فَقَالَ لَهُ: أَجِبْ رَبَّكَ، قَالَ: فَلَطَمَ مُوسَى عَيْنَ مَلَكِ الْمَوْتِ فَفَقَأَهَا،  فَرَجَعَ الْمَلَكُ إِلَى اللَّهِ عَزَّ وَجَلَّ وَقَالَ: إِنَّكَ أَرْسَلْتَنِي إِلَى عَبْدٍ لَكَ لَا يُرِيدُ الْمَوْتَ وَقَدْ فَقَأَ عَيْنِي، قَالَ: فَرَدَّ اللَّهُ إِلَيْهِ عَيْنَهُ، وَقَالَ: ارْجِعْ إِلَى عَبْدِي فَقُلْ لَهُ: إِنْ كُنْتَ تُرِيدَ الْحَيَاةَ فَضَعْ يَدَكَ عَلَى مَتْنِ ثَوْرٍ فَمَا تَوَارَيَتْ بِيَدِكَ مِنْ شَعَرَةٍ فَإِنَّكَ تَعِيشُ بِهَا سَنَةً. [فَعَادَ إِلَيْهِ فَأَخْبَرَهُ] فَقَالَ: ثُمَّ مَهْ، قَالَ: ثُمَّ تَمُوتُ، قَالَ: فَالْآنَ مِنْ قَرِيبٍ. قَالَ: يَا رَبِّ أَدْنِنِي مِنَ الْأَرْضِ الْمُقَدَّسَةِ رَمْيَةَ حَجَرٍ". قَالَ رَسُولُ اللَّهِ ﷺ: "وَاللَّهِ لَوْ أَنِّي عِنْدَهُ لَأَرَيْتُكُمْ [قَبْرَهُ] إِلَى جَنْبِ الطَّرِيقِ عِنْدَ الْكَثِيبِ الْأَحْمَرِ". ثُمَّ اسْتَشْكَلَهُ ابْنُ حِبَّانَ، وَأَجَابَ عَنْهُ بِمَا حَاصِلُهُ: أَنَّ مَلَكَ الْمَوْتِ، لَمَّا قَالَ لَهُ هَذَا لَمْ يَعْرِفْهُ; لِمَجِيئِهِ لَهُ عَلَى غَيْرِ صُورَةٍ يَعْرِفُهَا مُوسَى، عَلَيْهِ السَّلَامُ، كَمَا جَاءَ جِبْرِيلُ، عَلَيْهِ السَّلَامُ، فِي صُورَةِ أَعْرَابِيٍّ، وَكَمَا وَرَدَتِ الْمَلَائِكَةُ عَلَى إِبْرَاهِيمَ وَلَوْ فِي صُورَةِ شَبَابٍ، فَلَمْ يَعْرِفْهُمْ إِبْرَاهِيمُ وَلَا لُوطٌ أَوَّلًا، وَكَذَلِكَ مُوسَى لَعَلَّهُ لَمْ يَعْرِفْهُ لِذَلِكَ وَلَطَمَهُ فَفَقَأَ عَيْنَهُ; لِأَنَّهُ دَخَلَ دَارَهُ بِغَيْرِ إِذْنِهِ، وَهَذَا مُوَافِقٌ لِشَرِيعَتِنَا فِي جَوَازِ فَقْءِ عَيْنِ مَنْ نَظَرَ إِلَيْكَ فِي دَارِكَ بِغَيْرِ إِذْنٍ. قَالَ أَبُو عِمْرَانَ الْجَوْنِيُّ: لَمَّا مَثُلَ مُوسَى عَلَيْهِ السَّلَامَ جَعَلَ يَبْكِي وَيَقُولُ: لَسْتُ أَجْزَعُ لِلْمَوْتِ، وَلَكِنِّي أَجْزَعُ أَنْ يَيْبَسَ لِسَانِي عَنْ ذِكْرِ اللَّهِ عِنْدَ الْمَوْتِ. قَالَ: وَكَانَ لِمُوسَى ثَلَاثُ بَنَاتٍ فَدَعَاهُنَّ فَقَالَ: يَا بَنَاتِي، إِنَّ بَنِي إِسْرَائِيلَ سَيَعْرِضُونَ عَلَيْكُنَّ الدُّنْيَا بَعْدِي فَلَا تَقْبَلْنَ مِنْهَا شَيْئًا، تَلْقُطْنَ هَذَا السُّنْبُلَ فَافْرُكْنَهُ ثُمَّ كُلْنَهُ، وَسَتَبْلُغْنَ بِهِ إِلَى الْجَنَّةِ. قَالَ عُلَمَاءُ السِّيَرِ: تُوُفِّيَ مُوسَى بَعْدَ هَارُونَ بِثَلَاثِ سِنِينَ، وَأَوْصَى إِلَى يُوشَعُ، وَتُوُفِّيَ بِبَابِ لُدٍّ. قَالَ أَبُو جَعْفَرٍ الطَّبَرِيُّ: كَانَ جَمِيعُ مُدَّةِ عُمُرِ مُوسَى عَلَيْهِ السَّلَامُ مِائَةً وَعِشْرِينَ سَنَةً، عِشْرُونَ مِنْهَا فِي مُلْكِ أَفْرِيدُونَ، وَمِائَةٌ مِنْهَا فِي مُلْكٍ مَنُوشِهْرَ، وَكَانَ ابْتِدَاءُ أَمْرِهِ مُنْذُ بَعَثَهُ اللَّهُ نَبِيًّا إِلَى أَنْ قَبَضَهُ اللَّهُ فِي مُلْكِ مَنُوشِهْرَ. وَاخْتَلَفُوا: هَلْ مَاتَ بِأَرْضِ الشَّامِ أَمْ لَا عَلَى قَوْلَيْنِ: أَحَدُهُمَا: أَنَّهُ تُوُفِّيَ بِأَرْضِ التِّيهِ، وَقَدْ رُوِّينَا عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: مَاتُوا كُلُّهُمْ فِي التِّيهِ وَمُوسَى وَهَارُونُ، وَلَمْ يَدْخُلْ بَيْتَ الْمَقْدِسِ إِلَّا يُوشَعُ، وَكَالِبُ بْنُ يُوفَنَّا، وَالْحَدِيثُ الَّذِي قَدَّمْنَاهُ يَدُلُّ عَلَى هَذَا. وَالْقَوْلُ الْآخَرُ: لَمَّا مَضَتِ الْأَرْبَعُونَ خَرَجَ مُوسَى بِبَنِي إِسْرَائِيلَ مِنَ التِّيهِ، وَقَالَ لَهُمُ: ادْخُلُوا الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ. قَالَهُ الرَّبِيعُ بْنُ أَنَسٍ، وَعَبْدُ الرَّحْمَنِ بْنُ زَيْدٍ. وَقَالَ ابْنُ جَرِيرٍ: وَهَذَا هُوَ الصَّحِيحُ، وَإِنَّ مُوسَى هُوَ الَّذِي فَتَحَ قَرْيَةَ الْجَبَّارِينَ مَعَ الصَّالِحِينَ مِنْ بَنِي إِسْرَائِيلَ؛ لِأَنَّ أَهْلَ السِّيَرِ أَجْمَعُوا أَنَّ مُوسَى هُوَ قَاتِلُ عُوجٍ، وَكَانَ عُوجٌ مَلِكَهُمْ، وَكَانَ بِلْعَامُ فِيمَنْ سَبَاهُ، سَبَاهُ مُوسَى وَقَتَلَهُ. قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: وَقَدْ قِيلَ: إِنَّ الْيَهُودَ لَا تَدْرِي أَيْنَ قَبْرُ مُوسَى وَهَارُونَ، وَلَوْ عَلِمُوا لَاتَّخَذُوهُمَا إِلَهَيْنِ مِنْ دُونِ اللَّهِ.

     ✧ The death of Moses (peace and blessings be upon him) It is said: While Moses ﷺ was walking with Joshua b. Nūn, his attendant, a black wind approached. When Joshua saw it, he thought it was the Hour, so he clung to Moses and said: "The Hour will not come while I am clinging to the Prophet of Allah." Then Moses was pulled out from beneath the shirt, and the shirt remained in Joshua's hand. When Joshua brought the shirt, the Children of Israel took it and said: "You have killed the Prophet of Allah!" He said: "I did not kill him, but he was pulled away from me." They did not believe him. He said: "If you do not believe me, give me three days' respite." So they assigned someone to guard him. He called upon Allah, and every man who was guarding him came in his sleep and was told that Joshua did not kill Moses, and that "We have raised him up to Ourselves." So they left him alone. It is also said: Moses disliked death, so Allah willed to make death beloved to him. Allah revealed to Joshua b. Nūn, who used to come to Moses morning and evening, and Moses would say to him: "O Prophet of Allah, what has Allah revealed to you?" Joshua b. Nūn would say to him: "O Prophet of Allah, have I not accompanied you for such-and-such years? Did I ever ask you about anything Allah revealed to you?" And he would not mention anything to him. When Moses saw that, he disliked life and loved death. Likewise, Muḥammad b. Kaʿb al-Quraẓī said: The transfer of prophethood to Joshua b. Nūn was before the death of Moses. Joshua used to come to Moses morning and evening, and Moses would say to him: "O Prophet of Allah, has Allah revealed anything to you today?" Joshua would say to him: "O friend of Allah, I have accompanied you for such-and-such years; did I ever ask you about anything Allah reveals to you, such that you should be the one to begin telling me?" When Moses saw the group around Joshua, he loved death. Abū al-Ḥusayn b. al-Munādī said: This expression makes some foolish people think that Moses was angered by what he saw, and so loved death because he was distressed by the elevated status of Joshua that he witnessed. But it is not so. Rather, Moses loved death only when he saw for his community a sufficient successor who would take his place among them. Then he found death pleasant for the reason we described, nothing else. As for Joshua's response and his refraining from divulging what came to him from Allah, this was not out of pride on Joshua's part, nor out of a desire to withhold matters from Moses. Rather, it was Moses testing Joshua to see whether he had reached the rank of the trustworthy ones who conceal what must be concealed from the closest and dearest of people to them. When Moses found Joshua to have reached this rank, he had no doubt that Joshua was capable of bearing revelation and was firmly established in the state for which he had been qualified. This is what prompted Moses to ask. Indicating this is what is narrated from al-Ḥasan, that he said: When Moses bade farewell to his family and children, he sent for Joshua and appointed him as his successor over the people. He said: Moses used to shade himself only under a booth and eat and drink from a hollowed-out stone, in humility toward Allah, Mighty and Majestic, when He honored him with His speech. Wahb said: It was mentioned to me that concerning his death, he came out one day from his booth for some need, and he passed by a group of angels digging a grave. He recognized them and went to them until he stood over them. They were digging a grave, and he had never seen anything more beautiful than it, nor had he seen the like of the greenness, freshness, and splendor that was in it. He said to them: "O angels of Allah, for whom are you digging this grave?" They said: "By Allah, we are digging it for a servant who is honored by Allah." He said: "This servant has a high station with Allah. I have never seen a resting place like this today." The angels said: "O friend of Allah, would you like it to be yours?" He said: "I would love that." They said: "Then descend, lie down in it, and turn toward your Lord, then breathe." So he descended, lay down in it, turned toward his Lord, then breathed, and Allah took his soul. Then the angels leveled the earth over him. Ibn al-Jawzī said: This is far-fetched, for the authentic ḥadīth indicates something other than this. It is narrated from Abū Hurayrah that he said: The Messenger of Allah ﷺ said: "The Angel of Death came to Moses and said to him: 'Answer your Lord.' He said: Moses struck the eye of the Angel of Death and gouged it out. The angel returned to Allah, Mighty and Majestic, and said: 'You sent me to a servant of Yours who does not want death, and he has gouged out my eye.' He said: Allah restored his eye to him and said: 'Return to My servant and say to him: If you want life, put your hand on the back of an ox; for every hair your hand covers, you will live a year.' [So he returned to him and told him.] He said: 'Then what?' He said: 'Then you will die.' He said: 'Now, from near at hand. O Lord, bring me near to the Holy Land within a stone's throw.'" The Messenger of Allah ﷺ said: "By Allah, if I were there, I would show you his grave, beside the road at the red sandhill." Then Ibn Ḥibbān found this problematic and responded as follows: The Angel of Death, when he said this to Moses, Moses did not recognize him, because he came to him in a form Moses did not know, just as Gabriel ﷺ came in the form of a bedouin, and just as the angels came to Abraham and Lot in the form of young men, and Abraham and Lot did not recognize them at first. Likewise, Moses perhaps did not recognize him for that reason, and he struck him and gouged out his eye, because he entered his house without his permission. This is consistent with our law, which permits gouging out the eye of one who looks at you in your house without permission. Abū ʿImrān al-Jawnī said: When Moses ﷺ was dying, he began to weep and say: "I am not grieving for death, but I grieve that my tongue will dry up from remembering Allah at death." He said: Moses had three daughters. He called them and said: "O my daughters, the Children of Israel will offer you the world after me. Accept nothing of it. Gather these ears of grain, rub them, then eat them, and through this you will reach Paradise." The scholars of the Prophet's biography said: Moses died three years after Aaron, and he left a testament to Joshua, and he died at the gate of Ludd. Abū Jaʿfar al-Ṭabarī said: The total lifespan of Moses ﷺ was one hundred and twenty years: twenty of them during the reign of Afrīdūn, and one hundred during the reign of Manūshihr. The beginning of his mission from when Allah sent him as a prophet until Allah took him occurred during the reign of Manūshihr. They differed as to whether he died in the land of Syria or not, with two opinions: One of them is that he died in the land of the wilderness. It has been narrated to us from Ibn ʿAbbās that he said: They all died in the wilderness, including Moses and Aaron, and none entered Jerusalem except Joshua and Caleb b. Jephunneh. The ḥadīth we have presented above indicates this. The other opinion is that when the forty years had passed, Moses led the Children of Israel out of the wilderness and said to them: "Enter the town and eat from it wherever you wish." This was said by al-Rabīʿ b. Anas and ʿAbd al-Raḥmān b. Zayd. Ibn Jarīr said: This is the correct view, and that Moses himself conquered the town of the giants along with the righteous from the Children of Israel, because the scholars of the Prophet's biography agree that Moses killed Og, and Og was their king, and Balaam was among those he captured; Moses captured him and killed him. Abū al-Ḥusayn b. al-Munādī said: It has been said that the Jews do not know where the graves of Moses and Aaron are. If they knew, they would have taken them as two gods besides Allah.

245. Tarikh (al-Tabari) 240No grade recorded

     ذَكَرَهُ اللَّهُ تَعَالَى فِي مَوَاضِعَ كَثِيرَةٍ مُتَفَرِّقَةٍ مِنَ الْقُرْآنِ، وَذَكَرَ قِصَّتَهُ فِي مَوَاضِعَ مُتَعَدِّدَةٍ مَبْسُوطَةٍ، وَمُتَوَسِّطَةٍ، وَمُخْتَصَرَةٍ قَالَ اللَّهُ تَعَالَى: طسم تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ نَتْلُوا عَلَيْكَ مِنْ نَبَأِ مُوسَى وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ [ الْقِصَصِ 1 - 6 ]. قَالَ اللَّهُ تَعَالَى: وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ وَقَالَتِ امْرَأَةُ فِرْعَوْنَ قُرَّةُ عَيْنٍ لِي وَلَكَ لَا تَقْتُلُوهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ [ الْقَصَصِ 7 - 9 ]. قَالَ اللَّهُ تَعَالَى وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ وَقَالَتْ لِأُخْتِهِ قُصِّيهِ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لَا يَشْعُرُونَ وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ [ الْقَصَصِ: 10 - 13 ]. وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَذَا مِنْ شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِلْمُجْرِمِينَ [ الْقَصَصِ: 14 - 17 ]. فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوسَى إِنَّكَ لَغَوِيٌّ مُبِينٌ فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى قَالَ يَا مُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ [ الْقَصَصِ 18 - 21 ]. وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى سَاعِيًا إِلَيْهِ مُشْفِقًا عَلَيْهِ فَقَالَ: يَامُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ أَيْ ; مِنْ هَذِهِ الْبَلْدَةِ إِنِّي لَكَ مِنَ النَّاصِحِينَ أَيْ ; فِيمَا أَقُولُهُ لَكَ. قَالَ اللَّهُ تَعَالَى: فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ أَيْ ; فَخَرَجَ مِنْ مَدِينَةِ مِصْرَ مِنْ فَوْرِهِ، عَلَى وَجْهِهِ، لَا يَهْتَدِي إِلَى طَرِيقٍ وَلَا يَعْرِفُهُ، قَائِلًا: رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ. وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَى رَبِّي أَنْ يَهْدِيَنِي سَوَاءَ السَّبِيلِ وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ قَالَ مَا خَطْبُكُمَا قَالَتَا لَا نَسْقِي حَتَّى يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ فَسَقَى لَهُمَا ثُمَّ تَوَلَّى إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ [ الْقَصَصِ: 22 - 24 ] فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ قَالَتْ إِحْدَاهُمَا يَا أَبَتَ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ قَالَ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَى أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ قَالَ ذَلِكَ بَيْنِي وَبَيْنَكَ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ وَاللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ [ الْقَصَصِ: 25 - 28 ]. فَلَمَّا قَضَى مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِنْ جَانِبٍ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِ الأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ يَا مُوسَى أَقْبِلْ وَلَا تَخَفْ إِنَّكَ مِنَ الْآمِنِينَ اسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَانِ مِنْ رَبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ [ الْقَصَصِ: 29 - 32 ] قَالَ رَبِّ إِنِّي قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَنْ يَقْتُلُونِ وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا فَأَرْسِلْهُ مَعِيَ رِدْءًا يُصَدِّقُنِي إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا بِآيَاتِنَا أَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُونَ [ الْقَصَصِ: 33 - 35 ] وَهَلْ أَتَاكَ حَدِيثُ مُوسَى إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى [ طه: 9، 10 ]. قَالَ مُوسَى لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ [ النَّمْلِ: 7 ]. فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِي الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ وَقَالَ تَعَالَى فِي " النَّمْلِ ": فَلَمَّا جَاءَهَا نُودِيَ أَنْ بُورِكَ مَنْ فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ [ النَّمْلِ: 8 ]. يَامُوسَى إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ [ النَّمْلِ: 9 ]. وَقَالَ فِي سُورَةِ " طه ": فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِي الْمُقَدَّسِ طُوًى وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى [ طه: 11 - 16 ] وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَى مَسْحُورًا قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا [ الْإِسْرَاءِ: 101، 102 ]. وَهِيَ الْمَبْسُوطَةُ فِي سُورَةِ " الْأَعْرَافِ " فِي قَوْلِهِ: وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ وَنَقْصٍ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَذَّكَّرُونَ فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ آيَاتٍ مُفَصَّلَاتٍ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ [ الْأَعْرَافِ: 130 - 133 ] قصة نبي الله موسي عليه السلام في سورة طه اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى قَالَ رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي يَفْقَهُوا قَوْلِي [ طه: 24 - 28 ]. وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي هَارُونَ أَخِي اشْدُدْ بِهِ أَزْرِي وَأَشْرِكْهُ فِي أَمْرِي كَيْ نُسَبِّحَكَ كَثِيرًا وَنَذْكُرَكَ كَثِيرًا إِنَّكَ كُنْتَ بِنَا بَصِيرًا قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى [ طه: 29 - 36 ] وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا [ مَرْيَمَ: 53 ] وَإِذْ نَادَى رَبُّكَ مُوسَى أَنِ ائْتِ الْقَوْمَ الظَّالِمِينَ قَوْمَ فِرْعَوْنَ أَلَا يَتَّقُونَ قَالَ رَبِّ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ وَيَضِيقُ صَدْرِي وَلَا يَنْطَلِقُ لِسَانِي فَأَرْسِلْ إِلَى هَارُونَ وَلَهُمْ عَلَيَّ ذَنْبٌ فَأَخَافُ أَنْ يَقْتُلُونِ قَالَ كَلَّا فَاذْهَبَا بِآيَاتِنَا إِنَّا مَعَكُمْ مُسْتَمِعُونَ فَأْتِيَا فِرْعَوْنَ فَقُولَا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ مِنَ الْكَافِرِينَ [ الشُّعَرَاءِ: 10 - 19 ] قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُونَ قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ [ الشُّعَرَاءِ: 23 - 28 ] فَحَشَرَ فَنَادَى فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى [ النَّازِعَاتِ: 23، 24 ]. وَقَالَ: يَاأَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي [ الْقَصَصِ: 38 ] قَالَ لَئِنِ اتَّخَذْتَ إِلَهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ قَالَ فَأْتِ بِهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ [ الشُّعَرَاءِ: 29 - 33 ] وَقَالَ تَعَالَى فِي سُورَةِ " طه ": فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى وَاصْطَنَعْتُكَ لِنَفْسِي اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَى قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى [ طه: 40 - 46 ] لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى، كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى: إِنَّا مَعَكُمْ مُسْتَمِعُونَ فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى [ طه: 47، 48 ]. قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَى قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَى قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّى كُلُوا وَارْعَوْا أَنْعَامَكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِأُولِي النُّهَى مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى [ طه: 49 - 55 ]. يَقُولُ تَعَالَى مُخْبِرًا عَنْ فِرْعَوْنَ أَنَّهُ أَنْكَرَ إِثْبَاتَ الصَّانِعِ تَعَالَى، قَائِلًا: فَمَنْ رَبُّكُمَا يَا مُوسَى قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَى فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَا نُخْلِفُهُ نَحْنُ وَلَا أَنْتَ مَكَانًا سُوًى قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى [ طه: 56 - 59 ] فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى قَالَ لَهُمْ مُوسَى وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى [ طه: 60 - 64 ] وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا. قَالُوا يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُوا فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَى وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى [ طه: 65 - 69 ]. فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءُوا بِسِحْرٍ عَظِيمٍ [ الْأَعْرَافِ: 116 ] لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَى وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى فَعِنْدَ ذَلِكَ أَلْقَى مُوسَى عَصَاهُ وَقَالَ: مَا جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ [ يُونُسَ: 81، 82 ]. وَقَالَ تَعَالَى: فَأَلْقَى مُوسَى عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ [ الشُّعَرَاءِ: 45 ]. فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ فَغُلِبُوا هُنَالِكَ وَانْقَلَبُوا صَاغِرِينَ وَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ رَبِّ مُوسَى وَهَارُونَ [ الْأَعْرَافِ: 118 - 122 ]. فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَى قَالُوا لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا فَاقْضِ مَا أَنْتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَى بِآيَاتِنَا إِلَى فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا بِهَا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ وَقَالَ مُوسَى يَا فِرْعَوْنُ إِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ حَقِيقٌ عَلَى أَنْ لَا أَقُولَ عَلَى اللَّهِ إِلَّا الْحَقَّ قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِنْ رَبِّكُمْ فَأَرْسِلْ مَعِيَ بَنِي إِسْرَائِيلَ قَالَ إِنْ كُنْتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ قَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ فَمَاذَا تَأْمُرُونَ قَالُوا أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِي الْمَدَائِنِ حَاشِرِينَ يَأْتُوكَ بِكُلِ سَاحِرٍ عَلِيمٍ وَجَاءَ السَّحَرَةُ فِرْعَوْنَ قَالُوا إِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ قَالَ نَعَمْ وَإِنَّكُمْ لَمِنَ الْمُقَرَّبِينَ قَالُوا يَا مُوسَى إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ نَحْنُ الْمُلْقِينَ قَالَ أَلْقُوا فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءُوا بِسِحْرٍ عَظِيمٍ وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَلْقِ عَصَاكَ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ فَغُلِبُوا هُنَالِكَ وَانْقَلَبُوا صَاغِرِينَ وَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ قَالُوا آمَنَّا بِرَبِ الْعَالَمِينَ رَبِّ مُوسَى وَهَارُونَ قَالَ فِرْعَوْنُ آمَنْتُمْ بِهِ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّ هَذَا لَمَكْرٌ مَكَرْتُمُوهُ فِي الْمَدِينَةِ لِتُخْرِجُوا مِنْهَا أَهْلَهَا فَسَوْفَ تَعْلَمُونَ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ قَالُوا إِنَّا إِلَى رَبِّنَا مُنْقَلِبُونَ وَمَا تَنْقِمُ مِنَّا إِلَّا أَنْ آمَنَّا بِآيَاتِ رَبِّنَا لَمَّا جَاءَتْنَا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ [ الْأَعْرَافِ: 103 - 126 ]. وَقَالَ تَعَالَى فِي سُورَةِ " يُونُسَ ": ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَى وَهَارُونَ إِلَى فِرْعَوْنَ وَمَلَئِهِ بِآيَاتِنَا فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا إِنَّ هَذَا لَسِحْرٌ مُبِينٌ قَالَ مُوسَى أَتَقُولُونَ لِلْحَقِّ لَمَّا جَاءَكُمْ أَسِحْرٌ هَذَا وَلَا يُفْلِحُ السَّاحِرُونَ قَالُوا أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ آبَاءَنَا وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ فِي الْأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيمٍ فَلَمَّا جَاءَ السَّحَرَةُ قَالَ لَهُمْ مُوسَى أَلْقُوا مَا أَنْتُمْ مُلْقُونَ فَلَمَّا أَلْقَوْا قَالَ مُوسَى مَا جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ [ يُونُسَ: 75 - 82 ]. قصة موسى عليه السلام في سورة الشعراء وَقَالَ تَعَالَى فِي سُورَةِ " الشُّعَرَاءِ " قَالَ لَئِنِ اتَّخَذْتَ إِلَهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ قَالَ فَأْتِ بِهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ قَالَ لِلْمَلَأِ حَوْلَهُ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ قَالُوا أَرْجِهْ وَأَخَاهُ وَابْعَثْ فِي الْمَدَائِنِ حَاشِرِينَ يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ فَجُمِعَ السَّحَرَةُ لِمِيقَاتِ يَوْمٍ مَعْلُومٍ وَقِيلَ لِلنَّاسِ هَلْ أَنْتُمْ مُجْتَمِعُونَ لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِنْ كَانُوا هُمُ الْغَالِبِينَ فَلَمَّا جَاءَ السَّحَرَةُ قَالُوا لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَمِنَ الْمُقَرَّبِينَ قَالَ لَهُمْ مُوسَى أَلْقُوا مَا أَنْتُمْ مُلْقُونَ فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ فَأَلْقَى مُوسَى عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ رَبِّ مُوسَى وَهَارُونَ قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَسَوْفَ تَعْلَمُونَ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ قَالُوا لَا ضَيْرَ إِنَّا إِلَى رَبِّنَا مُنْقَلِبُونَ إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ [ الشُّعَرَاءِ: 29 - 51 ]. قالَ اللَّهُ تَعَالَى، بَعْدَ قَصَصِ مَا تَقَدَّمَ فِي سُورَةِ " الْأَعْرَافِ ": وَقَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ قَالُوا أُوذِينَا مِنْ قَبْلِ أَنْ تَأْتِيَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ [ الْأَعْرَافِ: 127 - 129 ]. وَقَالَ مُوسَى يَا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ [ يُونُسَ: 84 - 86 ]. وَقَالَ اللَّهُ تَعَالَى فِي سُورَةِ " حم الْمُؤْمِنِ ": وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ إِلَى فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ [ غَافِرٍ: 23، 24 ] فَلَمَّا جَاءَهُمْ بِالْحَقِّ مِنْ عِنْدِنَا قَالُوا اقْتُلُوا أَبْنَاءَ الَّذِينَ آمَنُوا مَعَهُ وَاسْتَحْيُوا نِسَاءَهُمْ وَمَا كَيْدُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ [ غَافِرٍ: 25 ]. وَقَالَ مُوسَى إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ [ غَافِرٍ: 27 ] وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَإِنْ يَكُ صَادِقًا يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَاءَنَا قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَى وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ [ غَافِرٍ: 28، 29 ]. وَقَالَ مُوسَى رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَنْ سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ قَالَ قَدْ أُجِيبَتْ دَعْوَتُكُمَا فَاسْتَقِيمَا وَلَا تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ [ يُونُسَ 88 - 89 ]. قال اللَّهُ تَعَالَى: وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي إِنَّكُمْ مُتَّبَعُونَ فَأَرْسَلَ فِرْعَوْنُ فِي الْمَدَائِنِ حَاشِرِينَ إِنَّ هَؤُلَاءِ لَشِرْذِمَةٌ قَلِيلُونَ وَإِنَّهُمْ لَنَا لَغَائِظُونَ وَإِنَّا لَجَمِيعٌ حَاذِرُونَ فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ كَذَلِكَ وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ فَأَتْبَعُوهُمْ مُشْرِقِينَ فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ قَالَ كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ فَأَوْحَيْنَا إِلَى مُوسَى أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ وَأَزْلَفْنَا ثَمَّ الْآخَرِينَ وَأَنْجَيْنَا مُوسَى وَمَنْ مَعَهُ أَجْمَعِينَ ثُمَّ أَغْرَقْنَا الْآخَرِينَ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ [ الشُّعَرَاءِ: 52 - 68 ]. وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءَهُمْ رَسُولٌ كَرِيمٌ أَنْ أَدُّوا إِلَيَّ عِبَادَ اللَّهِ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ وَإِنْ لَمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ فَدَعَا رَبَّهُ أَنَّ هَؤُلَاءِ قَوْمٌ مُجْرِمُونَ فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُمْ مُتَّبَعُونَ وَاتْرُكِ الْبَحْرَ رَهْوًا إِنَّهُمْ جُنْدٌ مُغْرَقُونَ كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ وَنِعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنْظَرِينَ وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ مِنْ فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِينَ وَآتَيْنَاهُمْ مِنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُبِينٌ [ الدُّخَانِ: 17 - 33 ]. قَالَ اللَّهُ تَعَالَى: وَأَنْجَيْنَا مُوسَى وَمَنْ مَعَهُ أَجْمَعِينَ ثُمَّ أَغْرَقْنَا الْآخَرِينَ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ قَالَ تَعَالَى: وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً وَإِنَّ كَثِيرًا مِنَ النَّاسِ عَنْ آيَاتِنَا لَغَافِلُونَ [ يُونُسَ: 90 - 92 ] فَانْتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَاهُمْ فِي الْيَمِّ بِأَنَّهُمْ كَذَّبُوا بِآيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَةُ رَبِّكَ الْحُسْنَى عَلَى بَنِي إِسْرَائِيلَ بِمَا صَبَرُوا وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُوا يَعْرِشُونَ وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتَوْا عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَهُمْ قَالُوا يَا مُوسَى اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَؤُلَاءِ مُتَبَّرٌ مَا هُمْ فِيهِ وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ قَالَ أَغَيْرَ اللَّهِ أَبْغِيكُمْ إِلَهًا وَهُوَ فَضَّلَكُمْ عَلَى الْعَالَمِينَ وَإِذْ أَنْجَيْنَاكُمْ مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُقَتِّلُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ وَفِي ذَلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ [ الْأَعْرَافِ: 136 - 141 ] وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا وَآتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَى أَدْبَارِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ قَالُوا يَا مُوسَى إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَنْ نَدْخُلَهَا حَتَّى يَخْرُجُوا مِنْهَا فَإِنْ يَخْرُجُوا مِنْهَا فَإِنَّا دَاخِلُونَ قَالَ رَجُلَانِ مِنَ الَّذِينَ يَخَافُونَ أَنْعَمَ اللَّهُ عَلَيْهِمَا ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ قَالُوا يَا مُوسَى إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الْأَرْضِ فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ [ الْمَائِدَةِ: 20 - 26 ] يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ وَآمِنُوا بِمَا أَنْزَلْتُ مُصَدِّقًا لِمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ [ الْبَقَرَةِ: 40، 41 ]. إِلَى أَنْ قَالَ: وَإِذْ نَجَّيْنَاكُمْ مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ وَفِي ذَلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنْتُمْ تَنْظُرُونَ وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ ثُمَّ عَفَوْنَا عَنْكُمْ مِنْ بَعْدِ ذَلِكَ لَعَلَّكُمْ تَشْكُرُونَ وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَى بَارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ وَإِذْ قُلْتُمْ يَا مُوسَى لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنْتُمْ تَنْظُرُونَ ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ [ الْبَقَرَةِ: 49 - 57 ]. إِلَى أَنْ قَالَ: وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ كُلُوا وَاشْرَبُوا مِنْ رِزْقِ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ وَإِذْ قُلْتُمْ يَا مُوسَى لَنْ نَصْبِرَ عَلَى طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ اهْبِطُوا مِصْرًا فَإِنَّ لَكُمْ مَا سَأَلْتُمْ وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ ذَلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ [ الْبَقَرَةِ: 60، 61 ] قصة موسى عليه السلام في سورة الأعراف قَالَ اللَّهُ تَعَالَى: وَوَاعَدْنَا مُوسَى ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَقَالَ مُوسَى لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ قَالَ يَا مُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَالَاتِي وَبِكَلَامِي فَخُذْ مَا آتَيْتُكَ وَكُنْ مِنَ الشَّاكِرِينَ وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ مِنْ كُلِ شَيْءٍ مَوْعِظَةً وَتَفْصِيلًا لِكُلِ شَيْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا سَأُرِيكُمْ دَارَ الْفَاسِقِينَ سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَإِنْ يَرَوْا كُلَ آيَةٍ لَا يُؤْمِنُوا بِهَا وَإِنْ يَرَوْا سَبِيلَ الرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِنْ يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا ذَلِكَ بِأَنَّهُمْ كَذَّبُوا بِآيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ حَبِطَتْ أَعْمَالُهُمْ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ [ الْأَعْرَافِ: 142 - 147 ] قَالَ اللَّهُ تَعَالَى: وَاتَّخَذَ قَوْمُ مُوسَى مِنْ بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ أَلَمْ يَرَوْا أَنَّهُ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا اتَّخَذُوهُ وَكَانُوا ظَالِمِينَ وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِنْ بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ وَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا وَكَذَلِكَ نَجْزِي الْمُفْتَرِينَ وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا مِنْ بَعْدِهَا وَآمَنُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ وَلَمَّا سَكَتَ عَنْ مُوسَى الْغَضَبُ أَخَذَ الْأَلْوَاحَ وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ [ الْأَعْرَافِ: 148 - 154 ]. وَقَالَ اللَّهُ تَعَالَى: وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَى قَالَ هُمْ أُولَاءِ عَلَى أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَلِكَ أَلْقَى السَّامِرِيُّ فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا أَلَّا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِي قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لَا مِسَاسَ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَسِعَ كُلَ شَيْءٍ عِلْمًا [ طه: 83 - 98 ] وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقَاتِنَا فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الْغَافِرِينَ وَاكْتُبْ لَنَا فِي هَذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَئِكَ هُمُ الْمُفْلِحُونَ [ الْأَعْرَافِ: 155 - 157 ]. قصة بقرة بني إسرائيل في القرآن قَالَ اللَّهُ تَعَالَى: وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً قَالُوا أَتَتَّخِذُنَا هُزُوًا قَالَ أَعُوَذٌ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَلِكَ فَافْعَلُوا مَا تُؤْمَرُونَ قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا لَوْنُهَا قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِنْ شَاءَ اللَّهُ لَمُهْتَدُونَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَا شِيَةَ فِيهَا قَالُوا الْآنَ جِئْتَ بِالْحَقِّ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَءتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْيِي اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ [ الْبَقَرَةِ: 67 - 73 ]. قصة موسى عليه السلام في سورة الكهف قالَ اللَّهُ تَعَالَى: وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا فَانْطَلَقَا حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا فَانْطَلَقَا حَتَّى إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَ فَأَقَامَهُ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ. مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا رَحْمَةً مِنْ رَبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا [ الْكَهْفِ: 60 - 82 ]. قصة قارون في القرآن قَالَ اللَّهُ تَعَالَى: إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ [ الْقَصَصِ: 76 - 83 ]. وَقَدْ ذَكَرَ اللَّهُ تَعَالَى مَذَمَّةَ قَارُونَ فِي غَيْرِ مَا آيَةٍ مِنَ الْقُرْآنِ; قَالَ اللَّهُ تَعَالَى: وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ إِلَى فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ [ غَافِرٍ: 23، 24 ]. وَقَالَ تَعَالَى فِي سُورَةِ " الْعَنْكَبُوتِ " بَعْدَ ذِكْرِ عَادٍ وَثَمُودَ: وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ وَلَقَدْ جَاءَهُمْ مُوسَى بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الْأَرْضِ وَمَا كَانُوا سَابِقِينَ فَكُلًّا أَخَذْنَا بِذَنْبِهِ فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُمْ مَنْ أَغْرَقْنَا وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ [ الْعَنْكَبُوتِ: 39، 40 ] قِصَّةَ بِلْعَامَ بْنِ بَاعُورَاءَ  ، الَّذِي قَالَ تَعَالَى فِيهِ: وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ذَلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ سَاءَ مَثَلًا الْقَوْمُ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَأَنْفُسَهُمْ كَانُوا يَظْلِمُونَ [ الْأَعْرَافِ: 175 - 177 ]

     ✧ Allah the Exalted mentioned him in many scattered places of the Qur'an, and mentioned his story in multiple places, elaborated, intermediate, and abridged. Allah the Exalted said: Ṭā Sīn Mīm. These are the verses of the clear Book. We recount to you from the news of Moses and Pharaoh in truth for a people who believe. Indeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a party among them, slaughtering their sons and sparing their women. Indeed, he was of the corrupters. And We desired to bestow favor upon those who were oppressed in the land, and to make them leaders, and to make them the inheritors, and to establish them in the land, and to show Pharaoh and Hāmān and their soldiers from them that which they were wary of. [Al-Qaṣaṣ 1-6]. Allah the Exalted said: And We inspired to the mother of Moses, "Suckle him; then when you fear for him, cast him into the river, and do not fear, nor grieve. Indeed, We shall return him to you and make him of the messengers." Then the household of Pharaoh picked him up, that he might become to them an enemy and a grief. Indeed, Pharaoh and Hāmān and their soldiers were sinners. And the wife of Pharaoh said, "A comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son," while they perceived not. [Al-Qaṣaṣ 7-9]. Allah the Exalted said: And the heart of the mother of Moses became empty. She was about to disclose him, had We not bound fast her heart, that she might be of the believers. And she said to his sister, "Trace him," so she watched him from a distance while they perceived not. And We had forbidden to him foster mothers before, so she said, "Shall I direct you to a household who will nurse him for you, and they will be sincere to him?" So We returned him to his mother, that her eye might be comforted and she not grieve, and that she might know that the promise of Allah is true; but most of them do not know. [Al-Qaṣaṣ: 10-13]. And when he reached his full strength and matured, We gave him judgment and knowledge. And thus do We reward the doers of good. And he entered the city at a time of heedlessness of its people and found therein two men fighting, this one of his faction and that one of his enemy. So the one of his faction sought his aid against the one of his enemy, and Moses struck him and finished him. He said, "This is of the work of Satan; indeed, he is a clear misleading enemy." He said, "My Lord, indeed I have wronged myself, so forgive me," and He forgave him. Indeed, He is the Forgiving, the Merciful. He said, "My Lord, by what You have favored me, I will never be a supporter of the criminals." [Al-Qaṣaṣ: 14-17]. Then he became in the city fearful and vigilant, and behold, the one who sought his aid yesterday cried out to him. Moses said to him, "Indeed, you are a clear deviate." Then when he intended to strike the one who was an enemy to them both, he said, "O Moses, do you intend to kill me as you killed a soul yesterday? You intend only to be a tyrant in the land, and you do not intend to be of the reformers." And a man came from the farthest end of the city, hastening; he said, "O Moses, indeed the chiefs are conspiring concerning you to kill you, so leave; indeed, I am to you of the sincere advisers." So he left it fearful and vigilant; he said, "My Lord, save me from the wrongdoing people." [Al-Qaṣaṣ 18-21]. And a man came from the farthest end of the city, hastening—coming to him quickly, compassionate toward him—and said: "O Moses, indeed the chiefs are conspiring concerning you to kill you, so leave"—that is, from this town—"indeed, I am to you of the sincere advisers"—that is, in what I say to you. Allah the Exalted said: So he left it fearful and vigilant—that is, so he left the city of Miṣr immediately, on his face, not guided to any road nor knowing it, saying: My Lord, save me from the wrongdoing people. And when he turned his face toward Midian, he said, "Perhaps my Lord will guide me to the sound path. And when he arrived at the water of Midian, he found there a community of people watering, and found besides them two women keeping back. He said, 'What is your matter?' They said, 'We do not water until the shepherds dispatch; and our father is an old man, aged.' So he watered for them, then turned away to the shade and said, 'My Lord, indeed I am, for whatever good You send down to me, in need.'" [Al-Qaṣaṣ: 22-24]. Then one of them came to him, walking with shyness; she said, "Indeed, my father invites you, that he may recompense you the reward for what you watered for us." So when he came to him and recounted to him the story, he said, "Do not fear; you have been saved from the wrongdoing people." One of them said, "O my father, hire him; indeed, the best whom you hire is the strong, the trustworthy." He said, "Indeed, I intend to marry you to one of these two daughters of mine, on condition that you serve me eight years; and if you complete ten, it is of your own accord, and I do not intend to make it difficult for you. You will find me, if Allah wills, of the righteous." He said, "That is between me and you; whichever of the two terms I fulfill, there shall be no transgression upon me, and Allah is witness over what we say." [Al-Qaṣaṣ: 25-28]. Then when Moses fulfilled the term and traveled with his family, he perceived from the side of the mount a fire. He said to his family, "Stay; indeed, I perceive a fire. Perhaps I may bring you from it some news or a firebrand from the fire, that you may warm yourselves." So when he came to it, he was called from the right side of the valley, in the blessed spot, from the tree: "O Moses, indeed I am Allah, Lord of the worlds. And cast down your staff." So when he saw it quivering as if it were a serpent, he turned his back and did not retrace. "O Moses, come forward and do not fear; indeed, you are of those who are secure. Insert your hand into your bosom; it will come forth white without evil, and draw to you your wing from fear. So these are two proofs from your Lord to Pharaoh and his chiefs; indeed, they were a transgressing people." [Al-Qaṣaṣ: 29-32]. He said, "My Lord, indeed I killed a soul among them, and I fear that they will kill me. And my brother Aaron, he is more eloquent in tongue than I, so send him with me as a support, confirming me; indeed, I fear that they will deny me." He said, "We shall strengthen your arm with your brother, and We shall make for you both an authority, so they shall not reach you. With Our signs, you two and those who follow you shall prevail." [Al-Qaṣaṣ: 33-35]. And has the account of Moses come to you, when he saw a fire and said to his family, "Stay; indeed, I perceive a fire. Perhaps I may bring you from it a brand, or find upon the fire some guidance." [Ṭā Hā: 9-10]. Moses said to his family, "Indeed, I perceive a fire; I will bring you from it some news, or I will bring you a flaming brand, that you may warm yourselves." [Al-Naml: 7]. So when he came to it, he was called from the right side of the valley in the blessed spot, from the tree: "O Moses, indeed I am Allah, Lord of the worlds." And He the Exalted said in "Al-Naml": So when he came to it, it was called: "Blessed is he who is in the fire and he who is around it, and glory be to Allah, Lord of the worlds." [Al-Naml: 8]. "O Moses, indeed it is I, Allah, the Mighty, the Wise." [Al-Naml: 9]. And He said in Sūrah "Ṭā Hā": So when he came to it, it was called: "O Moses, indeed I am your Lord, so remove your sandals; indeed, you are in the sacred valley of Ṭuwā. And I have chosen you, so listen to what is inspired. Indeed, I am Allah; there is no deity but Me, so worship Me and establish prayer for My remembrance. Indeed, the Hour is coming; I almost conceal it, that every soul may be recompensed for what it strives. So let not him who does not believe in it and follows his desire turn you away from it, lest you perish." [Ṭā Hā: 11-16]. And We gave Moses nine clear signs, so ask the Children of Israel when he came to them, and Pharaoh said to him, "Indeed, I think you, O Moses, are bewitched." He said, "You know that none sent down these except the Lord of the heavens and the earth as insights; and indeed, I think you, O Pharaoh, are doomed." [Al-Isrāʾ: 101-102]. And these are the ones elaborated in Sūrah "Al-Aʿrāf" in His saying: And We seized the household of Pharaoh with years and a decrease in fruits, that perhaps they might take heed. Then when good came to them, they said, "This is ours," and if an evil befell them, they took omens from Moses and those with him. Verily, their omen is with Allah, but most of them do not know. And they said, "Whatever sign you bring to us to bewitch us with it, we will not be believers in you." So We sent upon them the flood, the locusts, the lice, the frogs, and the blood as distinct signs, but they were arrogant and were a criminal people. [Al-Aʿrāf: 130-133]. The story of the Prophet of Allah, Moses, ﷺ, in Sūrah Ṭā Hā: Go to Pharaoh; indeed, he has transgressed. He said, "My Lord, expand for me my chest, and ease for me my affair, and loosen the knot from my tongue, that they may understand my speech." [Ṭā Hā: 24-28]. "And appoint for me a minister from my family, Aaron, my brother. Strengthen with him my back, and associate him with me in my affair, that we may glorify You much and remember You much. Indeed, You are ever seeing us." He said, "You have been granted your request, O Moses." [Ṭā Hā: 29-36]. And We granted him from Our mercy his brother Aaron, a prophet. [Maryam: 53]. And when your Lord called Moses: "Go to the wrongdoing people, the people of Pharaoh; will they not fear?" He said, "My Lord, indeed I fear that they will deny me, and my chest constricts, and my tongue will not loosen, so send to Aaron. And they have against me a sin, so I fear that they will kill me." He said, "No; so go both of you with Our signs; indeed, We are with you, listening. Then go to Pharaoh and say, 'Indeed, we are the messenger of the Lord of the worlds: Send with us the Children of Israel.'" He said, "Did we not raise you among us as a child, and you remained among us years of your life? And you did your deed which you did, and you are of the ungrateful." [Al-Shuʿarāʾ: 10-19]. Pharaoh said, "And what is the Lord of the worlds?" He said, "The Lord of the heavens and the earth and what is between them, if you are certain." He said to those around him, "Do you not hear?" He said, "Your Lord and the Lord of your first fathers." He said, "Indeed, your messenger who was sent to you is mad." He said, "The Lord of the east and the west and what is between them, if you understand." [Al-Shuʿarāʾ: 23-28]. So he gathered and called out, and said, "I am your lord, the highest." [Al-Nāziʿāt: 23-24]. And he said, "O chiefs, I know not for you any god other than me." [Al-Qaṣaṣ: 38]. He said, "If you take a god other than me, I will surely make you of the imprisoned." He said, "Even if I bring you something clear?" He said, "Then bring it, if you are of the truthful." So he cast his staff, and behold, it was a manifest serpent. And he drew out his hand, and behold, it was white to the beholders. [Al-Shuʿarāʾ: 29-33]. And He the Exalted said in Sūrah "Ṭā Hā": So you remained years among the people of Midian, then you came according to decree, O Moses. And I fashioned you for Myself. Go, you and your brother, with My signs, and do not slacken in My remembrance. Go both of you to Pharaoh; indeed, he has transgressed. And speak to him a gentle word, perhaps he may take heed or fear. They both said, "Our Lord, indeed we fear that he will hasten against us or transgress." He said, "Do not fear; indeed, I am with you both; I hear and I see." [Ṭā Hā: 40-46]. Do not fear; indeed, I am with you both; I hear and I see, as He said in the other verse: Indeed, We are with you, listening. So go to him and say, 'Indeed, we are the messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord, and ﷺ who follows guidance. Indeed, it has been revealed to us that the punishment is upon him who denies and turns away.'" [Ṭā Hā: 47-48]. He said, "Then who is your Lord, O Moses?" He said, "Our Lord is He who gave every thing its form, then guided." He said, "Then what of the former generations?" He said, "Its knowledge is with my Lord in a record; my Lord neither errs nor forgets. He who made for you the earth a cradle and threaded for you therein paths, and sent down from the sky water, and brought forth thereby pairs of varied plants. Eat and pasture your cattle; indeed, in that are signs for people of discernment. From it We created you, and into it We shall return you, and from it We shall bring you forth another time." [Ṭā Hā: 49-55]. He the Exalted says, informing about Pharaoh that he denied the affirmation of the Maker, the Exalted, saying: Then who is your Lord, O Moses? He said, "Our Lord is He who gave every thing its form, then guided. And We showed him all of Our signs, but he denied and refused. He said, "Have you come to us to expel us from our land with your magic, O Moses? Then we will surely bring you magic like it, so make between us and you an appointment, which neither we nor you shall fail, in an equal place." He said, "Your appointment is the day of ornament, and that the people be gathered in the forenoon." [Ṭā Hā: 56-59]. So Pharaoh turned away, then gathered his plot, then came. Moses said to them, "Woe to you, do not fabricate against Allah a lie, lest He destroy you with a punishment; and he who fabricates has failed." So they disputed their affair among themselves and kept secret their private counsel. They said, "Indeed, these two are sorcerers who intend to expel you from your land with their magic and to take away your ideal way. So consolidate your plot, then come in ranks; and he who prevails today has succeeded." [Ṭā Hā: 60-64]. And Satan promises them only delusion. They said: “O Moses, either you throw, or we shall be the first to throw.” He said: “Nay, throw you!” Then behold, their ropes and their staffs, by their magic, appeared to him as though they moved fast. So Moses conceived in his mind a sort of fear. We (Allah) said: “Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.” [Taha: 65–69]. So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic. [Al-A'raf: 116] “Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.” Then Moses threw his staff, and said: “What you have brought is sorcery; surely, Allah will make it of no effect. Verily, Allah does not set right the work of the corrupters. And Allah will establish and make apparent the truth by His Words, however much the criminals may hate it.” [Yunus: 81–82]. And the Almighty said: “Then Moses threw his staff, and behold, it swallowed up all the falsehoods which they had invented.” [Ash-Shu'ara: 45]. Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and then, and were returned disgraced. And the sorcerers fell down prostrate. They said: “We believe in the Lord of the worlds, the Lord of Moses and Aaron.” [Al-A'raf: 118–122]. So the sorcerers fell down prostrate. They said: “We believe in the Lord of Aaron and Moses.” He (Pharaoh) said: “Have you believed in him before I give you permission? Surely, he is your chief, who has taught you magic. So I will certainly cut off your hands and your feet on opposite sides, and I will certainly crucify you on the trunks of date-palms, and you shall certainly know which of us can give the severe and more lasting punishment.” They said: “We prefer you not over what have come to us of the clear signs and to Him Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world. We believe in our Lord, that He may forgive us our sins, and the magic to which you did compel us. And Allah is better and more lasting. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live. But whoever comes to Him as a believer, and has done righteous deeds, for such are the high ranks, Gardens of Eden beneath which rivers flow, wherein they will abide forever. Such is the reward of those who purify themselves.” Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected them. So see how was the end of the corrupters. And Moses said: “O Pharaoh! Verily, I am a messenger from the Lord of the worlds. It is incumbent upon me to say nothing concerning Allah but the truth. Indeed I have come unto you from your Lord with a clear proof. So let the Children of Israel go along with me.” He (Pharaoh) said: “If you have come with a sign, show it forth, if you are one of the truthful.” Then he threw his staff, and behold, it was a serpent, manifest. And he drew out his hand, and behold, it was white to the beholders. The chiefs of the people of Pharaoh said: “This is indeed a well-versed sorcerer. He wants to drive you out of your land, so what do you advise?” They said: “Put him off and his brother, and send callers to the cities to bring up to you every well-versed sorcerer.” And so the sorcerers came to Pharaoh. They said: “Indeed there will be a reward for us if we are the victors.” He said: “Yes, and moreover you will be of those brought near.” They said: “O Moses, either you throw, or we shall be the ones to throw.” He said: “Throw.” So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic. And We revealed to Moses: “Throw your staff.” And behold, it swallowed up all that they had falsely invented. Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and then, and were returned disgraced. And the sorcerers fell down prostrate. They said: “We believe in the Lord of the worlds, the Lord of Moses and Aaron.” Pharaoh said: “Have you believed in him before I give you permission? Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know. I will certainly cut off your hands and your feet on opposite sides, then I will certainly crucify you all.” They said: “Indeed, to our Lord we are returning. And you take vengeance on us only because we believed in the signs of our Lord when they came to us. Our Lord, pour out on us patience, and cause us to die as Muslims.” [Al-A'raf: 103–126]. And the Almighty said in Surah Yunus: “Then after them We sent Moses and Aaron to Pharaoh and his chiefs with Our signs, but they behaved arrogantly and were a criminal people. So when the truth came to them from Us, they said: ‘This is indeed clear magic.’ Moses said: ‘Do you say of the truth when it has come to you: Is this magic? But the magicians will never be successful.’ They said: ‘Have you come to us to turn us away from that which we found our fathers following, and that you two may have greatness in the land? We are not going to believe in you two.’ And Pharaoh said: ‘Bring to me every well-versed sorcerer.’ So when the sorcerers came, Moses said to them: ‘Throw whatever you have to throw.’ Then when they threw, Moses said: ‘What you have brought is sorcery; surely, Allah will make it of no effect. Verily, Allah does not set right the work of the corrupters. And Allah will establish and make apparent the truth by His Words, however much the criminals may hate it.’” [Yunus: 75–82]. The story of Moses ﷺ in Sūrat al-Shuʿarāʾ. Allah, Exalted is He, said in Sūrat al-Shuʿarāʾ: "He said: 'If you take a god other than me, I will surely place you among the imprisoned.' He said: 'Even if I bring you something clear?' He said: 'Then bring it, if you are truthful.' So he cast his staff, and behold, it was a clear serpent. And he drew out his hand, and behold, it was white to the onlookers. He said to the chiefs around him: 'Indeed, this is a knowledgeable magician. He wants to drive you out of your land by his magic, so what do you command?' They said: 'Put him and his brother off, and send into the cities gatherers, who will bring you every knowledgeable magician.' So the magicians were assembled for the appointment of a known day. And it was said to the people: 'Will you assemble? Perhaps we will follow the magicians if they are the victors.' So when the magicians came, they said to Pharaoh: 'Will there indeed be a reward for us if we are the victors?' He said: 'Yes, and indeed you will then be among those brought near.' Moses said to them: 'Cast what you will cast.' So they cast their ropes and staffs and said: 'By the might of Pharaoh, we shall indeed be the victors.' Then Moses cast his staff, and behold, it swallowed what they were falsely fabricating. So the magicians were cast down in prostration. They said: 'We believe in the Lord of the worlds, the Lord of Moses and Aaron.' He said: 'You have believed in him before I give you permission. Indeed, he is your chief who taught you magic. So you will surely know. I will surely cut off your hands and feet on opposite sides, and I will surely crucify you all.' They said: 'No harm; indeed, to our Lord we will return. Indeed, we hope that our Lord will forgive us our sins, since we were the first of the believers' [al-Shuʿarāʾ: 29–51]. Allah, Exalted is He, said after the stories that preceded in Sūrat al-Aʿrāf: "And the chiefs of Pharaoh's people said: 'Will you leave Moses and his people to cause corruption in the land and to abandon you and your gods?' He said: 'We will kill their sons and keep their women alive, and indeed we are above them, overpowering.' Moses said to his people: 'Seek help from Allah and be patient. Indeed, the earth belongs to Allah; He grants it as inheritance to whom He wills among His servants, and the outcome is for the righteous.' They said: 'We were harmed before you came to us and after you came to us.' He said: 'Perhaps your Lord will destroy your enemy and make you successors in the land, so that He may see how you act' [al-Aʿrāf: 127–129]. And Moses said: 'O my people, if you have believed in Allah, then upon Him rely, if you are Muslims.' Then they said: 'Upon Allah we rely. Our Lord, do not make us a trial for the wrongdoing people, and save us by Your mercy from the disbelieving people' [Yūnus: 84–86]. Allah, Exalted is He, said in Sūrat Ḥā Mīm al-Muʾmin: "And indeed, We sent Moses with Our signs and a clear authority, to Pharaoh, Hāmān, and Qārūn, but they said: 'A magician, a liar' [Ghāfir: 23–24]. So when he brought them the truth from Us, they said: 'Kill the sons of those who believed with him and keep their women alive.' But the plot of the disbelievers is only in error [Ghāfir: 25]. And Moses said: 'Indeed, I have sought refuge in my Lord and your Lord from every arrogant person who does not believe in the Day of Reckoning' [Ghāfir: 27]. And a believing man from the family of Pharaoh, who concealed his faith, said: 'Will you kill a man because he says: My Lord is Allah, when he has brought you clear proofs from your Lord? And if he is a liar, then upon him is his lie; and if he is truthful, some of what he promises you will strike you. Indeed, Allah does not guide one who is extravagant and a liar. O my people, yours is the sovereignty today, dominant in the land, so who will save us from the might of Allah if it comes to us?' Pharaoh said: 'I show you only what I see, and I guide you only to the path of rightness' [Ghāfir: 28–29]. And Moses said: 'Our Lord, indeed You have given Pharaoh and his chiefs splendor and wealth in the life of this world. Our Lord, so that they may lead astray from Your path. Our Lord, obliterate their wealth and harden their hearts so that they do not believe until they see the painful punishment.' He said: 'Your supplication has been answered, so remain upright and do not follow the path of those who do not know' [Yūnus: 88–89]. Allah, Exalted is He, said: "And We inspired to Moses: 'Travel by night with My servants; indeed, you will be pursued.' Then Pharaoh sent into the cities gatherers: 'Indeed, these are a small band, and indeed they are enraging us, and indeed we are all on guard.' So We expelled them from gardens and springs, and treasures and a noble station. Thus it was, and We made the Children of Israel inherit them. Then they pursued them at sunrise. When the two groups saw each other, the companions of Moses said: 'Indeed, we are caught.' He said: 'No; indeed, my Lord is with me, He will guide me.' Then We inspired to Moses: 'Strike the sea with your staff.' So it parted, and each part was like a great mountain. And We brought near there the others. And We saved Moses and those with him, all together. Then We drowned the others. Indeed, in that is a sign, but most of them were not believers. And indeed, your Lord, He is the Mighty, the Merciful [al-Shuʿarāʾ: 52–68]. And indeed, We tested before them the people of Pharaoh, and a noble messenger came to them: 'Deliver to me the servants of Allah; indeed, I am a trustworthy messenger to you. And do not exalt yourselves against Allah; indeed, I come to you with a clear authority. And indeed, I have sought refuge in my Lord and your Lord from your stoning me. And if you do not believe me, then leave me alone.' So he called upon his Lord: 'Indeed, these are a criminal people.' 'So travel by night with My servants; indeed, you will be pursued. And leave the sea still; indeed, they are a drowned army.' How many gardens and springs, and crops and a noble station, and comfort in which they used to take delight did they leave behind? Thus it was, and We made another people inherit them. So neither heaven nor earth wept for them, and they were not granted respite. And indeed, We saved the Children of Israel from the humiliating torment, from Pharaoh; indeed, he was haughty, among the extravagant. And indeed, We chose them, knowingly, over the worlds. And We gave them signs in which there was a clear trial [al-Dukhān: 17–33]. Allah, Exalted is He, said: "And We saved Moses and those with him, all together. Then We drowned the others. Indeed, in that is a sign, but most of them were not believers. And indeed, your Lord, He is the Mighty, the Merciful." He, Exalted is He, said: "And We brought the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and aggression, until, when drowning overtook him, he said: 'I believe that there is no god except the One in whom the Children of Israel believe, and I am of the Muslims.' 'Now? When you disobeyed before and were of the corrupters. So today We will save you in your body, that you may be a sign for those after you. And indeed, many among the people are heedless of Our signs' [Yūnus: 90–92]. So We took retribution from them and drowned them in the sea because they denied Our signs and were heedless of them. And We made the people who were considered weak inherit the eastern and western parts of the land which We blessed. And the good word of your Lord was fulfilled for the Children of Israel because they were patient. And We destroyed what Pharaoh and his people had made and what they had constructed. And We brought the Children of Israel across the sea, and they came upon a people devoted to idols of theirs. They said: 'O Moses, make for us a god as they have gods.' He said: 'Indeed, you are a people who are ignorant. Indeed, what these are upon will be destroyed, and false is what they have been doing.' He said: 'Shall I seek for you a god other than Allah, when He has favored you over the worlds?' And when We saved you from the family of Pharaoh, who were afflicting you with evil torment, killing your sons and keeping your women alive; and in that was a great trial from your Lord [al-Aʿrāf: 136–141]. And when Moses said to his people: 'O my people, remember the favor of Allah upon you, when He made among you prophets and made you kings, and gave you what He did not give anyone among the worlds. O my people, enter the holy land which Allah has ordained for you, and do not turn back on your heels, lest you turn back as losers.' They said: 'O Moses, indeed there is a people of tyrants in it, and we will not enter it until they leave it. So if they leave it, then we will enter.' Two men among those who feared, upon whom Allah had bestowed favor, said: 'Enter upon them the gate; for when you enter it, you will be victorious. And upon Allah rely, if you are believers.' They said: 'O Moses, we will never enter it as long as they are in it. So go, you and your Lord, and fight; indeed, we are sitting here.' He said: 'My Lord, indeed I do not possess except myself and my brother, so distinguish between us and the defiantly disobedient people.' He said: 'Then it is forbidden to them for forty years; they will wander in the land. So do not grieve over the defiantly disobedient people' [al-Māʾidah: 20–26]. 'O Children of Israel, remember My favor which I bestowed upon you, and fulfill My covenant and I will fulfill your covenant, and fear only Me. And believe in what I have sent down, confirming what is with you, and do not be the first to disbelieve in it, and do not sell My signs for a small price, and fear only Me' [al-Baqarah: 40–41]. Until He said: "And when We saved you from the family of Pharaoh, who were afflicting you with evil torment, slaughtering your sons and keeping your women alive; and in that was a great trial from your Lord. And when We parted the sea for you and saved you and drowned the family of Pharaoh while you were looking on. And when We appointed for Moses forty nights, then you took the calf after him, while you were wrongdoers. Then We pardoned you after that, so that you might be grateful. And when We gave Moses the Book and the Criterion, so that you might be guided. And when Moses said to his people: 'O my people, indeed you have wronged yourselves by taking the calf, so repent to your Creator and kill yourselves; that is better for you with your Creator.' Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful. And when you said: 'O Moses, we will not believe you until we see Allah openly.' Then the thunderbolt seized you while you were looking on. Then We raised you after your death, so that you might be grateful. And We shaded you with clouds and sent down upon you manna and quails: 'Eat of the good things We have provided for you.' And they did not wrong Us, but they were wronging themselves [al-Baqarah: 49–57]. Until He said: "And when Moses asked for water for his people, We said: 'Strike the rock with your staff.' Then twelve springs gushed from it; every people knew their drinking place: 'Eat and drink of Allah's provision, and do not act corruptly in the land, spreading corruption.' And when you said: 'O Moses, we will not endure one kind of food, so call upon your Lord to bring forth for us from what the earth grows: herbs, cucumbers, garlic, lentils, and onions.' He said: 'Will you exchange what is better for what is lower? Go down to a city; for you will have what you have asked.' And humiliation and poverty were struck upon them, and they incurred anger from Allah. That was because they used to disbelieve in the signs of Allah and kill the prophets without right. That was because they disobeyed and used to transgress [al-Baqarah: 60–61]. The story of Moses ﷺ in Sūrat al-Aʿrāf. Allah, Exalted is He, said: "And We appointed for Moses thirty nights and completed them with ten, so the appointed time of his Lord was completed at forty nights. And Moses said to his brother Aaron: 'Take my place among my people, and set things right, and do not follow the path of the corrupters.' And when Moses came to Our appointed time and his Lord spoke to him, he said: 'My Lord, show me [Yourself], that I may look at You.' He said: 'You will not see Me, but look at the mountain; if it remains firm in its place, then you will see Me.' So when his Lord appeared to the mountain, He made it level, and Moses fell down stunned. When he recovered, he said: 'Glory be to You, I repent to You, and I am the first of the believers.' He said: 'O Moses, I have chosen you over the people with My messages and My speech, so take what I have given you and be among the grateful.' And We wrote for him on the tablets of all things, admonition and explanation of all things: 'Take them with strength and command your people to take the best of them. I will show you the abode of the defiantly disobedient. I will turn away from My signs those who are arrogant in the land without right; and if they see every sign, they will not believe in it; and if they see the path of rightness, they will not take it as a path; and if they see the path of error, they will take it as a path. That is because they denied Our signs and were heedless of them. And those who deny Our signs and the meeting of the Hereafter, their deeds have become worthless; will they be recompensed except for what they used to do?' [al-Aʿrāf: 142–147]. Allah, Exalted is He, said: "And the people of Moses, after him, took from their jewelry a calf, a body with a lowing sound. Did they not see that it could not speak to them or guide them to a path? They took it, and they were wrongdoers. And when regret befell them and they saw that they had gone astray, they said: 'If our Lord does not have mercy on us and forgive us, we will surely be among the losers.' And when Moses returned to his people, angry and grieved, he said: 'How wretchedly have you succeeded me after me. Did you hasten the command of your Lord?' And he cast down the tablets and seized his brother by the head, dragging him to him. He said: 'Son of my mother, indeed the people considered me weak and almost killed me, so do not let the enemies rejoice over me and do not place me with the wrongdoing people.' He said: 'My Lord, forgive me and my brother and admit us into Your mercy, and You are the Most Merciful of the merciful.' Indeed, those who took the calf will be struck by anger from their Lord and humiliation in the life of this world, and thus We recompense the fabricators. And those who did evil deeds, then repented after them and believed, indeed your Lord, after that, is Forgiving and Merciful. And when the anger subsided from Moses, he took the tablets; and in their inscription was guidance and mercy for those who fear their Lord [al-Aʿrāf: 148–154]. And Allah, exalted is He, said: "And what made you hasten from your people, O Moses?" He said: "They are here upon my tracks, and I hastened to You, my Lord, that You might be pleased." He said: "Indeed, We have tried your people after you, and the Sāmirī has led them astray." So Moses returned to his people angry and sorrowful. He said: "O my people, did your Lord not promise you a good promise? Did the time then seem too long to you, or did you desire that anger from your Lord should descend upon you, and so you broke your promise to me?" They said: "We did not break our promise to you of our own accord, but we were made to carry burdens of the people's ornaments, and we threw them, and thus did the Sāmirī cast." Then he brought out for them a calf, a body with a lowing sound, and they said: "This is your god and the god of Moses, but he forgot." Do they not see that it does not return to them any speech, nor does it possess for them any harm or benefit? And Aaron had said to them before: "O my people, you are only being tried by it, and indeed your Lord is the Most Merciful, so follow me and obey my command." They said: "We will not cease to be devoted to it until Moses returns to us." He said: "O Aaron, what prevented you, when you saw them going astray, from following me? Did you then disobey my command?" He said: "O son of my mother, do not seize me by my beard or by my head; indeed I feared that you would say: 'You have divided the Children of Israel and did not observe my word.'" He said: "What then is your case, O Sāmirī?" He said: "I perceived what they did not perceive, so I took a handful from the trace of the messenger and threw it, and thus my soul made it seem fair to me." He said: "Then go, for indeed in this life you will say: 'No touch,' and indeed you have an appointment which you will not fail to keep; and look at your god to which you remained devoted—we will surely burn it, then we will surely scatter it into the sea, a scattering. Your god is only Allah, besides whom there is no deity; He encompasses all things in knowledge." [Ṭā Hā: 83–98] And Moses chose from his people seventy men for Our appointed time. When the earthquake seized them, he said: "My Lord, had You willed, You could have destroyed them before, and me. Would You destroy us for what the foolish among us have done? It is only Your trial by which You lead astray whom You will and guide whom You will. You are our Guardian, so forgive us and have mercy on us, and You are the best of forgivers. And ordain for us in this world good, and in the Hereafter; indeed we have turned to You." He said: "My punishment—I afflict with it whom I will, and My mercy encompasses all things. I will ordain it for those who fear Me and give the zakāh and those who believe in Our signs; those who follow the Messenger, the unlettered Prophet, whom they find written with them in the Torah and the Gospel, who commands them what is right and forbids them what is wrong, and makes lawful for them the good things and makes unlawful for them the evil things, and relieves them of their burden and the shackles which were upon them. So those who believe in him, honor him, help him, and follow the light which has been sent down with him—it is they who are the successful." [Al-Aʿrāf: 155–157] The story of the cow of the Children of Israel in the Qurʾan Allah, exalted is He, said: "And when Moses said to his people: 'Indeed, Allah commands you to slaughter a cow.' They said: 'Do you take us in mockery?' He said: 'I seek refuge in Allah from being among the ignorant.' They said: 'Call upon your Lord for us to make clear to us what it is.' He said: 'Indeed, He says it is a cow neither old nor virgin, middling between that; so do what you are commanded.' They said: 'Call upon your Lord for us to make clear to us what its color is.' He said: 'Indeed, He says it is a yellow cow, bright in color, pleasing to the beholders.' They said: 'Call upon your Lord for us to make clear to us what it is; indeed, cows are ambiguous to us, and indeed we, if Allah wills, will be guided.' He said: 'Indeed, He says it is a cow not trained to plow the earth or water the tillage, sound, without blemish.' They said: 'Now you have come with the truth.' So they slaughtered it, but they almost did not do it. And when you killed a soul and disputed over it, and Allah is bringing out what you concealed. Then We said: 'Strike him with part of it.' Thus does Allah bring the dead to life and show you His signs, that perhaps you may understand." [Al-Baqarah: 67–73] The story of Moses ﷺ in Sūrat al-Kahf Allah, exalted is He, said: "And when Moses said to his servant: 'I will not cease until I reach the meeting of the two seas, or I will proceed for a long period.' When they reached the meeting between them, they forgot their fish, and it took its way into the sea, burrowing. When they had passed beyond, he said to his servant: 'Bring us our morning meal; we have indeed met with fatigue in this journey of ours.' He said: 'Did you see when we took refuge at the rock? Indeed I forgot the fish, and nothing made me forget to mention it except Satan; and it took its way into the sea, wondrously.' He said: 'That is what we were seeking.' So they returned, retracing their footsteps. Then they found one of Our servants to whom We had given mercy from Us and whom We had taught knowledge from Ourselves. Moses said to him: 'May I follow you on condition that you teach me of what you have been taught, right guidance?' He said: 'Indeed, you will never be able to have patience with me. And how can you have patience over what you do not encompass in knowledge?' He said: 'You will find me, if Allah wills, patient, and I will not disobey you in any command.' He said: 'Then if you follow me, do not ask me about anything until I myself mention it to you.' So they set out, until when they embarked on the ship, he made a hole in it. He said: 'Have you made a hole in it to drown its people? You have done a grave thing.' He said: 'Did I not say that you would never be able to have patience with me?' He said: 'Do not take me to task for what I forgot, and do not burden me with hardship in my affair.' So they set out, until when they met a boy, he killed him. He said: 'Have you killed an innocent soul without [recompense for] a soul? You have done a terrible thing.' He said: 'Did I not tell you that you would never be able to have patience with me?' He said: 'If I ask you about anything after this, then do not keep me as a companion; you have received from me an excuse.' So they set out, until when they came to the people of a town, they asked its people for food, but they refused to host them. Then they found in it a wall about to collapse, and he set it straight. He said: 'If you had wished, you could have taken a reward for it.' He said: 'This is the parting between me and you. I will inform you of the interpretation of that over which you could not have patience. As for the ship, it belonged to poor people working at sea, and I intended to damage it, for behind them was a king seizing every ship by force. And as for the boy, his parents were believers, and we feared that he would overburden them with transgression and disbelief. So we intended that their Lord should replace him for them with one better in purity and closer in mercy. And as for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure for them, and their father was righteous. So your Lord intended that they should reach maturity and extract their treasure, as a mercy from your Lord. I did not do it of my own accord. That is the interpretation of that over which you could not have patience.'" [Al-Kahf: 60–82] The story of Qārūn in the Qurʾan Allah, exalted is He, said: "Indeed, Qārūn was of the people of Moses, and he transgressed against them. We gave him of treasures such that its keys would weigh down a band of men of strength. When his people said to him: 'Do not exult; indeed, Allah does not love those who exult. And seek, in what Allah has given you, the abode of the Hereafter, and do not forget your share of this world. And do good as Allah has done good to you, and do not seek corruption in the land; indeed, Allah does not love the corrupters.' He said: 'I was only given it on account of knowledge I possess.' Did he not know that Allah had destroyed before him of generations those who were stronger than him in might and greater in accumulation? And the criminals will not be asked about their sins. Then he went out to his people in his finery. Those who desired the life of this world said: 'Oh, would that we had the like of what Qārūn has been given! Indeed, he is one of great fortune.' And those who were given knowledge said: 'Woe to you! The reward of Allah is better for him who believes and does righteous deeds, and none will receive it except the patient.' Then We caused the earth to swallow him and his dwelling. Then he had no party to help him besides Allah, and he was not of those who could defend themselves. And those who had wished for his place the day before began to say: 'Ah! It is Allah who extends provision to whom He wills of His servants and restricts it. Had Allah not been gracious to us, He would have caused the earth to swallow us. Ah! Indeed, the disbelievers do not succeed.' That is the abode of the Hereafter; We assign it to those who do not desire exaltation in the earth or corruption, and the outcome is for the righteous." [Al-Qaṣaṣ: 76–83] Allah, exalted is He, has mentioned the blame of Qārūn in more than one verse of the Qurʾan. Allah, exalted is He, said: "And We certainly sent Moses with Our signs and a clear authority to Pharaoh, Hāmān, and Qārūn, but they said: 'A lying sorcerer.'" [Ghāfir: 23–24] And He, exalted is He, said in Sūrat al-ʿAnkabūt after mentioning ʿĀd and Thamūd: "And Qārūn, Pharaoh, and Hāmān; and Moses came to them with clear proofs, but they were arrogant in the land, and they were not to outrun. Each We seized for his sin: of them were those upon whom We sent a storm of stones, of them were those seized by the cry, of them were those whom We caused the earth to swallow, and of them were those whom We drowned. And Allah would not wrong them, but they wronged themselves." [Al-ʿAnkabūt: 39–40] The story of Balʿām b. Bāʿūrāʾ, about whom Allah, exalted is He, said: "And recite to them the news of him to whom We gave Our signs, but he detached himself from them, so Satan pursued him, and he became of the deviators. And if We had willed, We could have raised him by them, but he clung to the earth and followed his desire. So his likeness is like the likeness of a dog: if you attack it, it lolls out its tongue, or if you leave it, it lolls out its tongue. That is the likeness of the people who denied Our signs. So relate the stories, that perhaps they may reflect. Evil is the likeness of the people who denied Our signs, and they wronged themselves." [Al-Aʿrāf: 175–177]

246. Tarikh (al-Tabari) 246No grade recorded

     [نسب إِلْيَاسَ عَلَيْهِ السَّلَامُ]  قَالَ عُلَمَاءُ النَّسَبِ: هُوَ إِلْيَاسُ بْنُ تَسْبِي. وَيُقَالُ: ابْنُ يَاسِينَ بْنِ فِنْحَاصَ بْنِ الْعَيْزَارِ بْنِ هَارُونَ. وَقِيلَ: إِلْيَاسُ بْنُ الْعَازِرِ بْنِ الْعَيْزَارِ بْنِ هَارُونَ بْنِ عِمْرَانَ وَهُوَ إِلْيَاسِينُ، وَهُوَ إِدْرَاسِينُ، وَقَرَأَ ابْنُ مَسْعُودٍ وَغَيْرُهُ: ( سَلَامٌ عَلَى إِدْرَاسِينَ ). وَنُقِلَ عَنْهُ مِنْ طَرِيقِ إِسْحَاقَ عَنْ عُبَيْدَةَ بْنِ رَبِيعَةَ، عَنِ ابْنِ مَسْعُودٍ، أَنَّهُ قَالَ: إِلْيَاسُ هُوَ إِدْرِيسُ. وَإِلَيْهِ ذَهَبَ الضَّحَّاكُ بْنُ مُزَاحِمٍ، وَحَكَاهُ قَتَادَةُ، وَمُحَمَّدُ بْنُ إِسْحَاقَ، وَالصَّحِيحُ أَنَّهُ غَيْرُهُ، كَمَا تَقَدَّمَ، وَاللَّهُ تَعَالَى أَعْلَمُ بِالصَّوَابِ.

     ✧ [The lineage of Ilyās ﷺ ] The genealogists said: He is Ilyās b. Tasbī. And it is said: b. Yāsīn b. Finḥāṣ b. al-ʿAyzār b. Hārūn. And it was said: Ilyās b. al-ʿĀzir b. al-ʿAyzār b. Hārūn b. ʿImrān, and he is Ilyāsīn, and he is Idrāsīn. Ibn Masʿūd and others recited: (Salām ʿalā Idrāsīn). It was transmitted from him through the route of Isḥāq, from ʿUbaydah b. Rabīʿah, from Ibn Masʿūd, that he said: Ilyās is Idrīs. Al-Ḍaḥḥāk b. Muzāḥim held this view, and Qatādah and Muḥammad b. Isḥāq related it. The correct view is that he is someone else, as previously stated, and God Most High knows best what is correct.

247. Tarikh (al-Tabari) 247No grade recorded

     إِلْيَاسَ، عَلَيْهِ السَّلَامُ   لَمَّا تُوُفِّيَ حِزْقِيلُ كَثُرَتِ الْأَحْدَاثُ فِي بَنِي إِسْرَائِيلَ، وَتَرَكُوا عَهْدَ اللَّهِ وَعَبَدُوا الْأَوْثَانَ، فَبَعَثَ اللَّهُ إِلَيْهِمْ إِلْيَاسَ بْنَ يَاسِينَ بْنِ فَنْحَاصَ بْنِ الْعِزَازِ بْنِ هَارُونَ بْنِ عِمْرَانَ نَبِيًّا، وَكَانَ الْأَنْبِيَاءُ فِي بَنِي إِسْرَائِيلَ بَعْدَ مُوسَى بْنِ عِمْرَانَ يُبْعَثُونَ بِتَجْدِيدِ مَا نَسُوا مِنَ التَّوْرَاةِ. وَقَدْ بَعَثَ اللَّهُ بَيْنَ مُوسَى وَعِيسَى أَلْفَ نَبِيٍّ مِنْ بَنِي إِسْرَائِيلَ  سِوَى مَنْ أَرْسَلَ مِنْ غَيْرِهِمْ، وَلَمْ يَكُنْ بَيْنَهُمْ فَتْرَةٌ. وَكَانَ إِلْيَاسُ مَعَ مَلِكٍ مِنْ مُلُوكِهِمْ يُقَالُ لَهُ أَخَابُ، وَكَانَ يَسْمَعُ مِنْهُ وَيُصَدِّقُهُ، وَكَانَ إِلْيَاسُ يُقِيمُ لَهُ أَمْرَهُ وَكَانَ بَنُو إِسْرَائِيلَ قَدِ اتَّخَذُوا صَنَمًا يَعْبُدُونَهُ يُقَالُ لَهُ بَعْلُ وكَانَ إِرْسَالُهُ إِلَى أَهْلِ بَعْلَبَكَّ، غَرْبِيَّ دِمَشْقَ، فَدَعَاهُمْ إِلَى عِبَادَةِ اللَّهِ، عَزَّ وَجَلَّ، وَأَنْ يَتْرُكُوا عِبَادَةَ صنمهم وَقِيلَ: كَانَتِ امْرَأَةً اسْمُهَا بَعْلُ. وَالْأَوَّلُ أَصَحُّ. وَلِهَذَا قَالَ لَهُمْ: أَلَا تَتَّقُونَ أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ فَكَذَّبُوهُ وَخَالَفُوهُ، وَأَرَادُوا قَتْلَهُ، فَيُقَالُ: إِنَّهُ هَرَبَ مِنْهُمْ، وَاخْتَفَى عَنْهُمْ. وعَنْ كَعْبِ الْأَحْبَارِ، أَنَّهُ قَالَ: إِنَّ إِلْيَاسَ اخْتَبَأَ مَنْ مَلِكِ قَوْمِهِ، فِي الْغَارِ الَّذِي تَحْتَ الدَّمِ، عَشْرَ سِنِينَ، حَتَّى أَهْلَكَ اللَّهُ الْمَلِكَ، وَوَلَّى غَيْرَهُ، فَأَتَاهُ إِلْيَاسُ، فَعَرَضَ عَلَيْهِ الْإِسْلَامَ، فَأَسْلَمَ، وَأَسْلَمَ مِنْ قَوْمِهِ خَلْقٌ عَظِيمٌ، غَيْرَ عَشَرَةِ آلَافٍ مِنْهُمْ، فَأَمَرَ بِهِمْ فَقُتِلُوا عَنْ آخِرِهِمْ. وعن حَدَّثَنَا سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ، عَنْ بَعْضِ مَشْيَخَةِ دِمَشْقَ، قَالَ: أَقَامَ إِلْيَاسُ، عَلَيْهِ السَّلَامُ، هَارِبًا مِنْ قَوْمِهِ، فِي كَهْفِ جَبَلٍ، عِشْرِينَ لَيْلَةً، أَوْ قَالَ: أَرْبَعِينَ لَيْلَةً، تَأْتِيهِ الْغِرْبَانُ بِرِزْقِهِ. وَكَانَ مُلُوكُ بَنِي إِسْرَائِيلَ مُتَفَرِّقَةً كُلُّ مَلِكٍ قَدْ تَغَلَّبَ عَلَى نَاحِيَةٍ يَأْكُلُهَا، فَقَالَ ذَلِكَ الْمَلِكُ الَّذِي كَانَ إِلْيَاسُ مَعَهُ: وَاللَّهِ مَا أَرَى الَّذِي تَدْعُو إِلَيْهِ بَاطِلًا لِأَنِّي أَرَى فُلَانًا وَفُلَانًا - يَعُدُّ مُلُوكَ بَنِي إِسْرَائِيلَ - قَدْ عَبَدُوا الْأَوْثَانَ فَلَمْ يَضُرَّهُمْ ذَلِكَ شَيْئًا، يَأْكُلُونَ، وَيَشْرَبُونَ، وَيَتَمَتَّعُونَ مَا يَنْقُصُ ذَلِكَ مِنْ دُنْيَاهُمْ وَمَا نَرَى لَنَا عَلَيْهِمْ مِنْ فَضْلٍ. فَفَارَقَهُ إِلْيَاسُ وَهُوَ يَسْتَرْجِعُ، فَعَبَدَ ذَلِكَ الْمَلِكُ الْأَوْثَانَ أَيْضًا، وَكَانَ لِلْمَلِكِ جَارٌ صَالِحٌ مُؤْمِنٌ يَكْتُمُ إِيمَانَهُ، وَلَهُ بُسْتَانٌ إِلَى جَانِبِ دَارِ الْمَلِكِ وَالْمَلِكُ يُحْسِنُ جِوَارَهُ، وَلِلْمَلِكِ زَوْجَةٌ عَظِيمَةُ الشَّرِّ وَالْكُفْرِ، فَقَالَتْ لَهُ لِيَأْخُذَ بُسْتَانَ الرَّجُلِ، فَلَمْ يَفْعَلْ، فَكَانَتْ تَخْلُفُ زَوْجَهَا إِذَا سَارَ عَنْ بَلَدِهِ وَتَظْهَرُ لِلنَّاسِ، فَغَابَ مَرَّةً فَوَضَعَتِ امْرَأَتُهُ عَلَى صَاحِبِ الْبُسْتَانِ مَنْ شَهِدَ عَلَيْهِ أَنَّهُ سَبَّ الْمَلِكَ، فَقَتَلَتْهُ وَأَخَذَتْ بُسْتَانَهُ، فَلَمَّا عَادَ الْمَلِكُ غَضِبَ مِنْ ذَلِكَ وَاسْتَعْظَمَهُ وَأَنْكَرَهُ فَقَالَتْ: فَاتَ أَمْرُهُ. فَأَوْحَى اللَّهُ إِلَى إِلْيَاسَ يَأْمُرُهُ أَنْ يَقُولَ لِلْمَلِكِ وَامْرَأَتِهِ أَنْ يَرُدَّا الْبُسْتَانَ عَلَى وَرَثَةِ صَاحِبِهِ، فَإِنْ لَمْ يَفْعَلَا غَضِبَ عَلَيْهِمْا، وَأَهْلَكَهُمَا فِي الْبُسْتَانِ وَلَمْ يَتَمَتَّعَا بِهِ إِلَّا قَلِيلًا. فَأَخْبَرَهُمَا إِلْيَاسُ بِذَلِكَ فَلَمْ يُرَاجِعَا الْحَقَّ. فَلَمَّا رَأَى إِلْيَاسُ أَنَّ بَنِي إِسْرَائِيلَ قَدْ أَبَوْا إِلَّا الْكُفْرَ وَالظُّلْمَ دَعَا عَلَيْهِمْ، فَأَمْسَكَ اللَّهُ عَنْهُمُ الْمَطَرَ ثَلَاثَ سِنِينَ، فَهَلَكَتِ الْمَاشِيَةُ، وَالطُّيُورُ، وَالْهَوَامُّ، وَالشَّجَرُ، وَجَهِدَ النَّاسُ جَهْدًا شَدِيدًا، وَاسْتَخْفَى إِلْيَاسُ خَوْفًا مِنْ بَنِي إِسْرَائِيلَ، فَكَانَ يَأْتِيهِ رِزْقُهُ، ثُمَّ إِنَّهُ أَوَى لَيْلَةً إِلَى امْرَأَةٍ مِنْ بَنِي إِسْرَائِيلَ لَهَا ابْنٌ يُقَالُ لَهُ الْيَسَعُ بْنُ أَخُطُوبَ بِهِ ضُرٌّ شَدِيدٌ، فَدَعَا لَهُ فَعُوفِيَ مِنَ الضُّرِّ الَّذِي كَانَ بِهِ وَاتَّبَعَ إِلْيَاسَ، وَكَانَ مَعَهُ وَصَحِبَهُ وَصَدَّقَهُ، وَكَانَ إِلْيَاسُ قَدْ كَبِرَ، فَأَوْحَى اللَّهُ إِلَيْهِ: إِنَّكَ قَدْ أَهْلَكْتَ كَثِيرًا مِنَ الْخَلْقِ مِنَ الْبَهَائِمِ، وَالدَّوَابِّ، وَالطَّيْرِ وَغَيْرِهَا، وَلَمْ يَعْصِ سِوَى بَنِي إِسْرَائِيلَ. فَقَالَ إِلْيَاسُ: أَيْ رَبِّي، دَعْنِي أَكُنْ أَنَا الَّذِي أَدْعُو لَهُمْ وَأَبْتَهِجُ بِالْفَرَجِ لَعَلَّهُمْ يَرْجِعُونَ. فَجَاءَ إِلْيَاسُ إِلَيْهِمْ، وَقَالَ لَهُمْ: إِنَّكُمْ قَدْ هَلَكْتُمْ وَهَلَكَتِ الدَّوَابُّ بِخَطَايَاكُمْ، فَإِنْ أَحْبَبْتُمْ أَنْ تَعْلَمُوا أَنَّ اللَّهَ سَاخِطٌ عَلَيْكَمْ بِفِعْلِكُمْ، وَأَنَّ الَّذِي أَدْعُوكُمْ إِلَيْهِ هُوَ الْحَقُّ فَاخْرُجُوا بِأَصْنَامِكُمْ وَادْعُوهَا ; فَإِنِ اسْتَجَابَتْ لَكُمْ فَذَلِكَ الْحَقُّ كَمَا تَقُولُونَ، وَإِنْ هِيَ لَمْ تَفْعَلْ عَلِمْتُمْ أَنَّكُمْ عَلَى بَاطِلٍ فَنَزَعْتُمْ وَدَعَوْتُ اللَّهَ فَفَرَّجَ عَنْكُمْ. قَالُوا: أَنْصَفْتَ. فَخَرَجُوا بِأَصْنَامِهِمْ فَدَعَوْهَا فَلَمْ تَسْتَجِبْ لَهُمْ، وَلَمْ يُفَرَّجْ عَنْهُمْ. فَقَالُوا لِإِلْيَاسَ: إِنَّا قَدْ هَلَكْنَا فَادْعُ اللَّهَ لَنَا. فَدَعَا لَهُمْ بِالْفَرَجِ وَأَنْ يُسْقَوْا، فَخَرَجَتْ سَحَابَةٌ مِثْلُ التُّرْسِ، وَعَظُمَتْ وَهُمْ يَنْظُرُونَ، ثُمَّ أَرْسَلَ اللَّهُ مِنْهَا الْمَطَرَ، فَحَيِيَتْ بِلَادُهُمْ، وَفَرَّجَ اللَّهُ عَنْهُمْ مَا كَانُوا فِيهِ مِنَ الْبَلَاءِ، فَلَمْ يَنْزِعُوا وَلَمْ يُرَاجِعُوا الْحَقَّ، فَلَمَّا رَأَى ذَلِكَ إِلْيَاسُ سَأَلَ اللَّهَ أَنْ يَقْبِضَهُ فَيُرِيحَهُ مِنْهُمْ، فَكَسَاهُ اللَّهُ الرِّيشَ وَأَلْبَسَهُ النُّورَ، وَقَطَعَ عَنْهُ لَذَّةَ الْمَطْعَمِ وَالْمَشْرَبِ، فَصَارَ مَلَكِيًّا إِنْسِيًّا سَمَاوِيًّا أَرْضِيًّا، وَسَلَّطَ اللَّهُ عَلَى الْمَلِكِ وَقَوْمِهِ عَدُوًّا فَظَفِرَ بِهِمْ، وَقَتَلَ الْمَلِكَ وَزَوْجَتَهُ بِذَلِكَ الْبُسْتَانِ وَأَلْقَاهُمَا فِيهِ حَتَّى بَلِيَتْ لُحُومُهُمَا. وَسُمِّيَتِ الْأَرْضُ الَّتِي كَانُوا فِيهَا بَعْلَبَكَّ بِاسْمِ الصَّنَمِ الَّذِي اسْمُهُ الْبَعْلُ.

     ✧ Ilyās ﷺ When Ḥizqīl died, events multiplied among the Children of Israel, and they abandoned the covenant of God and worshipped idols. So God sent to them Ilyās b. Yāsīn b. Fanḥāṣ b. al-ʿIzāz b. Hārūn b. ʿImrān as a prophet. The prophets among the Children of Israel after Mūsā b. ʿImrān were sent to renew what they had forgotten of the Torah. God sent between Mūsā and ʿĪsā a thousand prophets from the Children of Israel, apart from those sent from others, and there was no interval between them. Ilyās was with one of their kings called Akhāb, and he would listen to him and believe him, and Ilyās would set his affairs aright for him. The Children of Israel had taken an idol which they worshipped called Baʿl, and his sending was to the people of Baʿlabakk, west of Damascus. He called them to the worship of God, mighty and majestic, and to abandon the worship of their idol. It is said: she was a woman named Baʿl. The first is more correct. For this reason he said to them: Will you not fear? Do you call upon Baʿl and abandon the best of creators, God your Lord and the Lord of your forefathers of old? They denied him and opposed him and wanted to kill him. It is said that he fled from them and hid from them. From Kaʿb al-Aḥbār, that he said: Ilyās hid from the king of his people in the cave beneath the blood for ten years, until God destroyed the king and appointed another. Ilyās came to him and presented Islam to him, and he became Muslim, and a great multitude of his people became Muslim, except ten thousand of them, so he ordered them and they were killed to the last. And from: Saʿīd b. ʿAbd al-ʿAzīz narrated to us, from some of the elders of Damascus, he said: Ilyās ﷺ stayed fleeing from his people in a cave of a mountain for twenty nights, or he said: forty nights, with ravens bringing him his provision. The kings of the Children of Israel were scattered, each king having seized a region and consuming it. That king with whom Ilyās was said: By God, I do not see what you call to as false, for I see so-and-so and so-and-so—enumerating the kings of the Children of Israel—they worshipped idols and that did not harm them at all; they eat, drink, and enjoy, and that does not diminish their worldly life, and we see no superiority over them. So Ilyās parted from him, saying 'we belong to God', and that king also worshipped idols. The king had a righteous believing neighbor who concealed his faith, with a garden beside the king's house, and the king treated him well as a neighbor. The king had a wife of great evil and unbelief, and she said to him to take the man's garden, but he did not do so. She would succeed her husband when he departed from his city and appear before the people. Once he was absent, his wife set against the owner of the garden those who testified that he had reviled the king, so she killed him and took his garden. When the king returned, he was angry at that, deemed it grave, and denounced it, but she said: The matter is over. So God revealed to Ilyās commanding him to tell the king and his wife to return the garden to the heirs of its owner, and if they did not, He would be angry with them and destroy them in the garden, and they would enjoy it only a little. Ilyās informed them of that, but they did not return to the truth. When Ilyās saw that the Children of Israel refused anything but unbelief and wrongdoing, he supplicated against them, and God withheld rain from them for three years. The livestock, birds, vermin, and trees perished, and the people suffered severe hardship. Ilyās hid in fear of the Children of Israel, and his provision would come to him. Then one night he sought refuge with a woman of the Children of Israel who had a son called al-Yasaʿ b. Akhṭūb with severe affliction. He supplicated for him, and he was healed of the affliction that he had, and he followed Ilyās and was with him, accompanied him, and believed him. Ilyās had grown old, and God revealed to him: You have destroyed much of creation among beasts, animals, birds, and others, and none disobeyed except the Children of Israel. Ilyās said: O my Lord, let me be the one who supplicates for them and rejoices at relief, perhaps they will return. Ilyās came to them and said to them: You have perished, and the animals have perished because of your sins. If you wish to know that God is wrathful with you for your deeds, and that what I call you to is the truth, then bring out your idols and call upon them. If they answer you, then that is the truth as you say, and if they do not, you will know that you are upon falsehood, so you will desist, and I will call upon God and He will relieve you. They said: You have been fair. So they went out with their idols and called upon them, but they did not answer them, and no relief came to them. They said to Ilyās: We have perished, so call upon God for us. He supplicated for relief for them and that they be given water, and a cloud like a shield came out, and it grew while they watched. Then God sent rain from it, and their lands revived, and God relieved them of the affliction they were in. But they did not desist and did not return to the truth. When Ilyās saw that, he asked God to take him and give him rest from them. So God clothed him with feathers and dressed him in light, and cut off from him the pleasure of food and drink, and he became angelic and human, heavenly and earthly. God set an enemy over the king and his people, and he overcame them, and killed the king and his wife in that garden and cast them into it until their flesh decayed. The land in which they were was named Baʿlabakk after the idol whose name was al-Baʿl.

248. Tarikh (al-Tabari) 248No grade recorded

     أَمَّا إِلْيَاسُ، عَلَيْهِ السَّلَامُ   فَقَالَ اللَّهُ تَعَالَى، بَعْدَ قِصَّةِ مُوسَى وَهَارُونَ مِنْ سُورَةِ " الصَّافَّاتِ ": وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَى إِلَ يَاسِينَ إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ [ الصَّافَّاتِ: 123 - 132 ].

     ✧ As for Ilyās ﷺ, Allah, exalted is He, said after the story of Mūsā and Hārūn in Sūrat al-Ṣāffāt: “And indeed Ilyās was one of the messengers. When he said to his people: Will you not fear? Do you call upon Baʿl and abandon the best of creators—Allah, your Lord and the Lord of your forefathers of old? But they denied him, so indeed they will surely be brought forth—except the sincere servants of Allah. And We left for him among the later generations: Peace be upon Āl Yāsīn. Indeed thus do We reward the doers of good. Indeed he was one of Our believing servants” [al-Ṣāffāt: 123–132].

249. Tarikh (al-Tabari) 249No grade recorded

     مُلَخَّصُ قِصَّةِ حِزْقِيلَ عَلَيْهِ السَّلَامُ هُوَ حِزْقِيلُ بْنُ بُوزِي بَعَثَهُ اللَّهُ تَعَالَى بَعْدَ يُوشَعَ بْنِ نُونٍ عَلَيْهِ السَّلَامُ وَذَلِكَ أَنَّهُ بَعْدَ مَوْتِهِ أَقَامَ عَلَيْهِ رَجُلٌ صَالِحٌ هُوَ كَالِبُ بْنُ يُوفَنَّا فَظَلَّ فِيهِمْ يَحْكُمُ بَيْنَهُمْ بِكِتَابِ اللَّهِ حَتَّى مَاتَ فَبَغَى بَنُو إِسْرَائِيلَ مِنْ بَعْدِهِ وَفَسَدُوا فَأَرْسَلَ اللَّهُ تَعَالَى حِزْقِيلُ عَلَيْهِ السَّلَامُ، وَكَانَتْ أُمُّهُ عَجُوزًا قَدْ وَلَدَتْهُ عَلَى كِبَرٍ. وَهُوَ الَّذِي أَحْيَا اللَّهُ لَهُ قَوْمُهُ بَعْدَمَا هَرَبُوا مِنَ الطَّاعُونِ فَأَمَاتَهُمُ اللَّهُ تَعَالَى ثُمَّ بَعَثَهُمْ لَهُ. فَبَقِيَ فِيهِمْ حِزْقِيلُ يُقِيمُ لَهُمُ الدِّينَ حَتَّى قُتِلَ عَلَيْهِ السَّلَامُ، فَنَسِيَ بَنُو إِسْرَائِيلَ مَا عُهِدَ إِلَيْهِ وَبَدَّلُوا وَعَبَدُوا الْأَصْنَامَ.

     ✧ Summary of the story of Ḥizqīl ﷺ He is Ḥizqīl b. Būzī. Allah Almighty sent him after Yūshaʿ b. Nūn ﷺ. That is because after his death a righteous man arose among them, namely Kālib b. Yūfannā. He remained among them judging between them according to the Book of Allah until he died. Then the Children of Israel transgressed after him and became corrupt. So Allah Almighty sent Ḥizqīl ﷺ. His mother was an old woman who bore him in her old age. He is the one for whom Allah revived his people after they fled from the plague. Allah Almighty caused them to die, then He resurrected them for him. Ḥizqīl remained among them upholding the religion until he ﷺ was killed. Then the Children of Israel forgot what had been entrusted to them, altered it, and worshipped idols.

250. Tarikh (al-Tabari) 250No grade recorded

     قَالَ ابْنُ جَرِيرٍ، فِي " تَارِيخِهِ ": لَا خِلَافَ بَيْنِ أَهْلِ الْعِلْمِ بِأَخْبَارِ الْمَاضِينَ، وَأُمُورِ السَّالِفِينِ مِنْ أُمَّتِنَا، وَغَيْرِهِمْ; أَنَّ الْقَيِّمَ بِأُمُورِ بَنِي إِسْرَائِيلَ بَعْدَ يُوشَعَ، كَالِبُ بْنُ يُوفَنَّا. يَعْنِي أَحَدَ أَصْحَابِ مُوسَى، عَلَيْهِ السَّلَامُ، وَهُوَ زَوْجُ أُخْتِهِ مَرْيَمَ، وَهُوَ أَحَدُ الرَّجُلَيْنِ اللَّذَيْنِ مِمَّنْ يَخَافُونَ اللَّهَ، وَهُمَا يُوشَعُ، وَكَالِبُ وَهُمَا الْقَائِلَانِ لِبَنِي إِسْرَائِيلَ حِينَ نَكَلُوا عَنِ الْجِهَادِ: ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ [ الْمَائِدَةِ: 23 ]. قَالَ الْقُرَظِيُّ: وَلَمْ يَكُنْ لِكَالِبَ نُبُوَّةٌ، وَلَكِنَّهُ كَانَ رَجُلًا صَالِحًا يَوَدُّونَهُ فَوَلِيَهُمْ زَمَانًا يُقِيمُ فِيهِمْ مِنْ طَاعَةِ اللَّهِ مَا كَانَ يُقِيمُ يُوشَعُ حَتَّى قَبَضَهُ اللَّهُ عَزَّ وَجَلَّ عَلَى مِنْهَاجِ يُوشَعَ. فَاسْتَخْلَفَ كَالِبُ ابْنًا لَهُ فَأَقَامَ الْعَدْلَ فِي بَنِي إِسْرَائِيلَ أَرْبَعِينَ سَنَةً، فَلَمَّا مَاتَ اخْتَلَفَتْ بَنُو إِسْرَائِيلَ، وَدَعَا كُلٌّ إِلَى نَفْسِهِ وَإِلَى سِبْطِهِ، ثُمَّ عَمِلُوا بِالْمَعَاصِي وَتَشَاحَنُوا عَلَى الدُّنْيَا، وَأَحَبُّوا الْمُلْكَ،  فَبَعَثَ اللَّهُ تَعَالَى [ حِزْقِيلَ بْنِ بُوزِي]   وَهُوَ الَّذِي يُقَالُ لَهُ: ابْنُ الْعَجُوزِ، وَيُقَالُ: إِنَّ ابْنَ الْعَجُوزِ أَشْمَوِيلُ، وَاللَّهُ أَعْلَمُ. وَإِنَّمَا قِيلَ لَهُ: ابْنُ الْعَجُوزِ؛ لِأَنَّهَا سَأَلَتِ اللَّهَ عَزَّ وَجَلَّ الْوَلَدَ بَعْدَمَا كَبِرَتْ وَعَقِمَتْ فَوَهَبَهُ اللَّهُ لَهَا، فَلِذَلِكَ قِيلَ: ابْنُ الْعَجُوزِ. وَهُوَ الَّذِي دَعَا لِلْقَوْمِ الْمَوْتَى فَأَحْيَاهُمُ اللَّهُ.

     ✧ Ibn Jarīr said in his “Tārīkh”: There is no disagreement among the people of knowledge concerning the reports of past nations and the affairs of former peoples, from our community and others, that the one in charge of the affairs of the Children of Israel after Yūshaʿ was Kālib b. Yūfannā, meaning one of the companions of Mūsā ﷺ. He was the husband of his sister Maryam, and he is one of the two men who feared God—namely Yūshaʿ and Kālib—who said to the Children of Israel when they held back from fighting: “Enter upon them through the gate, for when you enter it, you will be victorious, and put your trust in God if you are believers” [al-Māʾidah: 23]. Al-Quraẓī said: Kālib had no prophethood, but he was a righteous man whom they loved, so he governed them for a time, establishing among them obedience to God as Yūshaʿ had established, until God, Mighty and Majestic, took him upon the way of Yūshaʿ. Kālib appointed as his successor a son of his, who established justice among the Children of Israel for forty years. When he died, the Children of Israel differed, and each called to himself and to his tribe. Then they committed sins, quarreled over worldly things, and loved kingship. So God, Exalted is He, sent Ḥizqīl b. Būzī, who is called Ibn al-ʿAjūz, and it is said that Ibn al-ʿAjūz is Ashmawīl, and God knows best. He was called Ibn al-ʿAjūz because she asked God, Mighty and Majestic, for a child after she had grown old and was barren, and God granted him to her; therefore he was called Ibn al-ʿAjūz. It is he who prayed for the people who had died, and God brought them back to life.

251. Tarikh (al-Tabari) 251No grade recorded

     قَالَ وَهْبُ بْنُ مُنَبِّهٍ: أَصَابَ نَاسًا مِنْ بَنِي إِسْرَائِيلَ بَلَاءٌ وَشِدَّةٌ مِنَ الزَّمَانِ فَشَكَوْا مَا أَصَابَهُمْ، وَقَالُوا: يَا لَيْتَنَا مُتْنَا فَاسْتَرَحْنَا مِمَّا نَحْنُ فِيهِ، فَأَوْحَى اللَّهُ تَعَالَى إِلَى حِزْقِيلَ: إِنَّ قَوْمَكَ صَاحُوا مِنَ الْبَلَاءِ وَزَعَمُوا أَنَّهُمْ وَدُّوا لَوْ مَاتُوا فَاسْتَرَاحُوا، وَأَيُّ رَاحَةٍ لَهُمْ فِي الْمَوْتِ، أَيَظُنُّونَ أَنِّي لَا أَقْدِرُ أَنْ أَبْعَثَهُمْ بَعْدَ الْمَوْتِ، فَانْطَلِقْ إِلَى جَبَّانَةِ كَذَا وَكَذَا فَإِنَّ فِيهَا أَرْبَعَةَ آلَافٍ -قَالَ وَهْبٌ: وَهُمُ الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ [2: 243]- فَقُمْ فِيهِمْ فَنَادِهِمْ، وَكَانَتْ عِظَامُهُمْ قَدْ تَفَرَّقَتْ، فَرَّقَتْهَا الطَّيْرُ وَالسِّبَاعُ، فَنَادَاهَا حِزْقِيلُ، فَقَالَ: يَا أَيَّتُهَا الْعِظَامُ، إِنَّ اللَّهَ يَأْمُرُكِ أَنْ تَجْتَمِعِي، فَاجْتَمَعَ عِظَامُ كُلِّ إِنْسَانٍ مِنْهُمْ، ثُمَّ نَادَى ثَانِيَةً فَقَالَ: أَيَّتُهَا الْعِظَامُ إِنَّ اللَّهَ يَأْمُرُكِ أَنْ تَكْتَسِيَ اللَّحْمَ، فَاكْتَسَتِ اللَّحْمَ، وَبَعْدَ اللَّحْمِ جِلْدًا، فَكَانَتْ أَجْسَادًا، ثُمَّ نَادَى الثَّالِثَةَ: أَيَّتُهَا الْأَرْوَاحُ إِنَّ اللَّهَ يَأْمُرُكِ أَنْ تَعُودِي فِي أَجْسَادِكَ، فَقَامُوا بِإِذْنِ اللَّهِ وَكَبَّرُوا تَكْبِيرَةً وَاحِدَةً. وَقَالَ السُّدِّيُّ عَنْ أَشْيَاخِهِ: كَانَتْ قَرْيَةٌ يُقَالُ لَهَا دَاوَرْدَانُ وَقَعَ بِهَا الطَّاعُونُ، فَهَرَبَ عَامَّةُ أَهْلِهَا، فَهَلَكَ مَنْ بَقِيَ فِي الْقَرْيَةِ، وَسَلِمَ الْآخَرُونَ، فَلَمَّا ارْتَفَعَ الطَّاعُونُ رَجَعُوا سَالِمِينَ، فَقَالَ الَّذِينَ سَلِمُوا: أَصْحَابُنَا هَؤُلَاءِ كَانُوا أَحْزَمَ مِنَّا، لَوْ صَنَعْنَا كَمَا صَنَعُوا بَقِينَا! وَلَئِنْ وَقَعَ الطَّاعُونُ ثَانِيَةً لَنَخْرُجَنَّ مَعَهُمْ. فَوَقَعَ الطَّاعُونُ مِنْ قَابِلَ، فَهَرَبَ عَامَّةُ أَهْلِهَا، وَهُمْ بِضْعَةٌ وَثَلَاثُونَ أَلْفًا، وَقِيلَ ثَلَاثَةُ آلَافٍ، وَقِيلَ: أَرْبَعَةُ آلَافٍ، وَعَنِ ابْنِ عَبَّاسٍ; أَنَّهُمْ كَانُوا أَرْبَعَةَ آلَافٍ. وَعَنْهُ: ثَمَانِيَةَ آلَافٍ. وَعَنْ أَبِي صَالِحٍ: تِسْعَةَ آلَافٍ. وَعَنِ ابْنِ عَبَّاسٍ أَيْضًا: كَانُوا أَرْبَعِينَ أَلْفًا. وَعَنْ سَعِيدِ بْنِ عَبْدِ الْعَزِيزِ: كَانُوا مِنْ أَهْلِ " أَذَرِعَاتٍ " وَقِيلَ غَيْرُ ذَلِكَ، حَتَّى نَزَلُوا ذَلِكَ الْمَكَانَ، وَهُوَ وَادٍ أَفْيَحُ، فَنَادَاهُمْ مَلَكٌ مِنْ أَسْفَلِ الْوَادِي وَآخَرُ مِنْ أَعْلَاهُ: مُوتُوا، فَمَاتُوا. جَمِيعًا، فَحَظَرُوا عَلَيْهِمْ حَظِيرَةً دُونَ السِّبَاعِ، فَمَضَتْ عَلَيْهِمْ دُهُورٌ طَوِيلَةٌ فَمَرَّ بِهِمْ نَبِيٌّ يُقَالُ لَهُ هِزْقِيلُ، فَوَقَفَ عَلَيْهِمْ وَجَعَلَ يُفَكِّرُ فِيهِمْ، فَأَوْحَى اللَّهُ إِلَيْهِ: أَتُرِيدُ أَنْ أُرِيَكَ كَيْفَ أُحْيِيهِمْ؟ قَالَ: نَعَمْ، فَقِيلَ لَهُ: نَادِ، فَنَادَى: يَا أَيَّتُهَا الْعِظَامُ إِنَّ اللَّهَ يَأْمُرُكِ أَنْ تَجْتَمِعِي، فَجَعَلَتِ الْعِظَامُ يَطِيرُ بَعْضُهَا إِلَى بَعْضٍ حَتَّى كَانَتْ أَجْسَادًا مِنْ عِظَامٍ، ثُمَّ أَوْحَى إِلَيْهِ أَنْ نَادِ: يَا أَيَّتُهَا الْعِظَامُ إِنَّ اللَّهَ يَأْمُرُكِ أَنْ تَكْتَسِيَ لَحْمًا وَدَمًا، ثُمَّ قِيلَ لَهُ: نَادِ، فَنَادَى يَا أَيَّتُهَا الْأَجْسَادُ إِنَّ اللَّهَ يَأْمُرُكِ أَنْ تَقُومِي، فَقَامُوا. قَالَ مُجَاهِدٌ: قَالُوا حِينَ أُحْيُوا: سُبْحَانَكَ رَبَّنَا وَبَحْمَدِكَ، لَا إِلَهَ إِلَّا أَنْتَ، فَرَجَعُوا إِلَى قَوْمِهِمْ أَحْيَاءً، سَحْنَةُ الْمَوْتِ عَلَى وُجُوهِهِمْ، لَا يَلْبَسُونَ ثَوْبًا إِلَّا عَادَ دَسْمًا مِثْلَ الْكَفَنِ، حَتَّى مَاتُوا لِآجَالِهِمُ الَّتِي كُتِبَتْ لَهُمْ. وَقِيلَ: كَانُوا قَوْمَ حِزْقِيلَ، فَلَمَّا أَنْ مَاتُوا بَكَى حِزْقِيلُ، وَقَالَ: يَا رَبِّ، كُنْتُ فِي قَوْمٍ يَعْبُدُونَكَ وَيَذْكُرُونَكَ، فَبَقِيتُ وَحِيدًا ! فَقَالَ اللَّهُ: أَتُحِبُّ أَنْ أُحْيِيَهُمْ ؟ قَالَ: نَعَمْ. قَالَ: فَإِنِّي قَدْ جَعَلْتُ حَيَاتَهُمْ إِلَيْكَ. فَقَالَ حِزْقِيلُ: احْيَوْا بِإِذْنِ اللَّهِ تَعَالَى، فَعَاشُوا.

     ✧ Wahb b. Munabbih said: A number of the Israelites were struck by tribulation and hardship from the times, so they complained of what had befallen them and said: Would that we had died and found rest from what we are in! Then God, exalted be He, revealed to Ḥizqīl: Your people have cried out because of the tribulation and claimed that they would love to die and find rest. What rest is there for them in death? Do they think that I am not able to raise them after death? Go to the cemetery of such-and-such, for in it are four thousand—Wahb said: They are those who went forth from their homes in their thousands, fearing death [Q 2:243]—so stand among them and call them. Their bones had been scattered, dispersed by birds and beasts. Ḥizqīl called them and said: O bones, God commands you to come together. Then the bones of each one of them came together. Then he called a second time and said: O bones, God commands you to be clothed with flesh. So they were clothed with flesh, and after the flesh with skin, and they became bodies. Then he called a third time: O spirits, God commands you to return to your bodies. So they rose by God's permission and said a single takbīr. Al-Suddī said, on the authority of his teachers: There was a village called Dāwardān in which the plague broke out. Most of its inhabitants fled, while those who remained in the village perished, and the others were saved. When the plague lifted, they returned safe. Those who had been saved said: These companions of ours were more prudent than us. If we had done as they did, we would have remained! If the plague strikes a second time, we will surely go out with them. The plague struck the following year, and most of its inhabitants fled—they were thirty-some thousand, and it is said three thousand, and it is said four thousand. From Ibn ʿAbbās: they were four thousand. From him also: eight thousand. From Abū Ṣāliḥ: nine thousand. From Ibn ʿAbbās also: they were forty thousand. From Saʿīd b. ʿAbd al-ʿAzīz: they were from the people of Adhriʿāt, and other things are said, until they halted at that place, which was a wide valley. Then an angel called to them from the lower part of the valley and another from its upper part: Die! So they all died. Then a pen was built around them to keep away wild beasts, and long ages passed over them. Then a prophet called Hizqīl passed by them. He stopped over them and began to reflect on them. God revealed to him: Do you want Me to show you how I bring them to life? He said: Yes. So it was said to him: Call. He called: O bones, God commands you to come together. Then the bones began to fly to one another until they became bodies of bones. Then God revealed to him: Call: O bones, God commands you to be clothed with flesh and blood. Then it was said to him: Call. He called: O bodies, God commands you to rise. So they rose. Mujāhid said: When they were brought to life they said: Glory be to You, our Lord, and with Your praise; there is no god but You. Then they returned to their people alive, with the pallor of death on their faces. They did not put on any garment but it turned greasy like a shroud, until they died at the terms that had been written for them. It is also said: They were the people of Ḥizqīl. When they died, Ḥizqīl wept and said: O Lord, I was among a people who worshipped You and remembered You, and now I remain alone! God said: Would you like Me to bring them to life? He said: Yes. He said: I have placed their life in your hands. So Ḥizqīl said: Live, by the permission of God, exalted be He. And they lived.

252. Tarikh (al-Tabari) 252No grade recorded

     مَاتَ حِزْقِيلُ، وَلَمْ تُذْكَرْ مُدَّتُهُ فِي بَنِي إِسْرَائِيلَ. فَلَمَّا قُبِضَ نَسِيَ بَنُو إِسْرَائِيلَ عَهْدَ اللَّهِ إِلَيْهِمْ، وَعَظُمَتْ فِيهِمُ الْأَحْدَاثُ، وَعَبَدُوا الْأَوْثَانَ، وَكَانَ فِي جُمْلَةِ مَا يَعْبُدُونَهُ مِنَ الْأَصْنَامِ، صَنَمٌ يُقَالُ لَهُ: بَعْلٌ. فَبَعَثَ اللَّهُ إِلَيْهِمْ إِلْيَاسَ بْنَ يَاسِيَنَ بْنِ فِنْحَاصَ بْنِ الْعَيْزَارِ بْنِ هَارُونَ بْنِ عِمْرَانَ.

     ✧ Ḥizqīl ﷺ died, and his duration among the Children of Israel was not mentioned. When he passed away, the Children of Israel forgot the covenant of God to them, and grave sins became great among them, and they worshipped idols. Among the idols they worshipped was an idol called Baʿl. So God sent to them Ilyās b. Yāsīn b. Finḥāṣ b. al-ʿAyzār b. Hārūn b. ʿImrān.

253. Tarikh (al-Tabari) 253No grade recorded

     [ الْمُلُوكِ] الَّتِي كَانَتْ فِي زَمَنِ حِزْقِيلَ   إِنَّهُ كَانَ فِي زَمَنِ حِزْقِيلَ] مِنَ الْمُلُوكِ: بُخْتُ نَصَّرَ الْبَابِلِيُّ، وَهُوَ الَّذِي أَفْنَى مُلُوكَ أَهْلِ هَذَا الزَّمَانِ؛ لِأَنَّهُ كَانَ يَفْتَحُ الْحُصُونَ وَيَقْتُلُ مَنْ فِيهَا، وَكَانَ فِي هَذَا الزَّمَانِ عِدَّةٌ مِنَ الْأَنْبِيَاءِ، مِنْهُمْ: أَرْمِياءُ، وَدَانْيَالُ، فَلَمَّا هَرَبَتِ الْيَهُودُ مِنْ بُخْتَ نَصَّرَ إِلَى مِصْرَ أَخَذُوا مَعَهُمْ أَرْمِياءَ وَدَانْيَالَ، فَلَمَّا أَهْبَطُوهُ أَرْضَ مِصْرَ قَتَلُوهُ، وَمَضَى قَوْمٌ مِنْهُمْ إِلَى أَرْضِ بَابِلَ فَوَثَبُوا بِحِزْقِيلَ فَقَتَلُوهُ وَقَبَرُوهُ هُنَاكَ. وَلَمَّا قُبِضَ حِزْقِيلُ -وَلَمْ يَذْكُرْ مُدَّةَ بَقَائِهِ فِي بَنِي إِسْرَائِيلَ- كَثُرَتْ فِيهِمُ الْأَحْدَاثُ، فَبَعَثَ اللَّهُ عَزَّ وَجَلَّ إِلَيْهِمْ إِلْيَاسَ، وَبَعْضُ الْعُلَمَاءِ يَجْعَلُ حِزْقِيلَ بَعْدَ إِلْيَاسَ، فَالِاخْتِلَافُ فِي تَقْدِيمِ الْأَنْبِيَاءِ وَتَأْخِيرِهِمْ مُتَفَاوِتٌ بَيْنَ النَّقَلَةِ، وَنَحْنُ نَتَخَيَّرُ الْأَصْوَبَ عِنْدَنَا.

     ✧ [The kings] who were in the time of Ḥizqīl It is said that in the time of Ḥizqīl there were among the kings: Bukht Naṣṣar the Babylonian, and he is the one who annihilated the kings of the people of that time, because he used to conquer fortresses and kill those in them. In that time there were several prophets, among them: Armiyāʾ and Dānyāl. When the Jews fled from Bukht Naṣṣar to Egypt, they took Armiyāʾ and Dānyāl with them. When they brought him down to the land of Egypt, they killed him, and a group of them went to the land of Bābil and fell upon Ḥizqīl and killed him and buried him there. When Ḥizqīl was taken—and he did not mention the duration of his remaining among the Children of Israel—events multiplied among them, so Allah, Mighty and Majestic, sent Ilyās to them. Some scholars place Ḥizqīl after Ilyās. The disagreement over the precedence and succession of the prophets is varied among the transmitters, and we choose what is most correct according to us.

254. Tarikh (al-Tabari) 254No grade recorded

     مُلَخَّصُ قِصَّةِ الْيَسَعَ عَلَيْهِ السَّلَامُ هُوَ الْيَسَعُ بْنُ عَدِيِّ بْنِ شُوَيْلِخَ بْنِ إِفْرَائِيمَ بْنِ يُوسُفَ بْنِ يَعْقُوبَ، وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي زَمَنِهِ، فَقِيلَ كَانَ مَعَ نَبِيِّ اللَّهِ إِلْيَاسَ مُنْقَطِعًا إِلَيْهِ وَكَانَ مَضْرُورًا فَدَعَا لَهُ فَعَافَاهُ اللَّهُ تَعَالَى وَآتَاهُ النُّبُوَّةَ فَمَكَثَ فِي قَوْمِهِ يَدْعُوهُمْ إِلَى اللَّهِ تَعَالَى حَتَّى تَوَفَّاهُ اللَّهُ سُبْحَانَهُ، وَقَدْ قَامَ عَلَى بَنِي إِسْرَائِيلَ مِنْ بَعْدِهِ عَيْلُوقُ رَجُلٌ مِنْ صَالِحِيهِمْ، وَقَدْ كَانَ لَهُ وَلَدَانِ فَاسِقَانِ فَلَمْ يَغْضَبْ لِلَّهِ مِنْ فِعْلِ أَحَدِهِمَا فَاسْتَبْدَلَ اللَّهُ عَزَّ وَجَلَّ بِهِ أَشْمُوئِيلَ وَبَعَثَهُ عَلَيْهِ السَّلَامُ نَبِيًّا لَهُمْ. وَلَمَّا مَرَّ أَمْرُ بَنُو إِسْرَائِيلَ بَعْدَ مَوْتِ الْيَسَعَ وَكَانُوا قَدْ حَدَثَتْ فِيهِمْ أَحْدَاثٌ وَفَسَادٌ وَكَانُوا يَخْرُجُونَ إِذَا أَرَادُوا قِتَالَ أَحَدٍ بِالتَّابُوتِ حَتَّى خَرَجُوا مَرَّةً فِي قِتَالٍ فَأَخَذَهُ عَدُوُّهُمْ مِنْهُمْ وَظَلَّ فِي عَدُوِّهِمْ حَتَّى بَعَثَ اللَّهُ لَهُمْ طَالُوتَ مَلِكًا.

     ✧ Summary of the story of al-Yasaʿ ﷺ He is al-Yasaʿ b. ʿAdī b. Shūwaylikh b. Ifrāʾīm b. Yūsuf b. Yaʿqūb. The people of knowledge have differed concerning his time. It was said he was with the Prophet of Allah Ilyās, devoting himself to him, and he was afflicted, so he supplicated for him and Allah, exalted is He, healed him and granted him prophethood. He remained among his people calling them to Allah, exalted is He, until Allah, glorified is He, took him in death. After him, ʿAylūq, a man from among their righteous ones, rose over the Children of Israel. He had two wicked sons, and he did not become angry for Allah at the deed of either of them, so Allah, mighty and majestic is He, replaced him with Ashmūʾīl and sent him ﷺ as a prophet to them. When the affair of the Children of Israel passed after the death of al-Yasaʿ, and they had experienced events and corruption, they used to go out with the Ark when they wanted to fight anyone, until they went out once in a battle and their enemy took it from them. It remained with their enemy until Allah sent them Ṭālūt as king.

255. Tarikh (al-Tabari) 255No grade recorded

     [ مَنْ كَانَ بَعْدَ إِلْيَاسَ] قَدِ اخْتَلَفَ الْعُلَمَاءُ فِيمَنْ كَانَ بَعْدَ إِلْيَاسَ.  فَقَالَ الْحَسَنُ وَوَهْبٌ: نُبِّيَ بَعْدَ إِلْيَاسَ الْيَسَعُ، وَقَدْ عَوَّلْنَا عَلَى ذَلِكَ. وَقَدْ حَكَى أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: أَنَّ قَوْمًا قَالُوا: بَلْ كَانَ بَعْدَ إِلْيَاسَ يُونُسُ. قَالَ: وَقَالُوا: إِنَّ يُونُسَ بَعْدَ سُلَيْمَانَ، وَأَيُّوبَ بَعْدَ سُلَيْمَانَ أَيْضًا. وَذَكَرَ ابْنُ أَبِي خَيْثَمَةَ أَنَّ أَيُّوبَ كَانَ بَعْدَ سُلَيْمَانَ، وَأَنَّ يُونُسَ بَعْدَ أَيُّوبَ. وَنَحْنُ نَتَخَيَّرُ مِنْ هَذَا الِاخْتِلَافِ فِي التَّرْتِيبِ أَقْرَبَهُ إِلَى الصَّوَابِ. وَاللَّهُ الْمُوَفِّقُ.

     ✧ [Those who came after Ilyās] Scholars have differed regarding who came after Ilyās. Al-Ḥasan and Wahb said: After Ilyās, al-Yasaʿ was made a prophet, and we have relied upon that. Abū al-Ḥusayn b. al-Munādī related that a group said: Rather, after Ilyās came Yūnus. He said: They also said that Yūnus came after Sulaymān, and Ayyūb also came after Sulaymān. Ibn Abī Khaythamah mentioned that Ayyūb came after Sulaymān, and that Yūnus came after Ayyūb. We shall choose from this disagreement regarding the order that which is closest to what is correct. And Allah is the One who grants success.

256. Tarikh (al-Tabari) 256No grade recorded

     وَهَذَا الْيَسَعُ: هُوَ الْيَسَعُ بْنُ عَدِيِّ بْنِ شُوَيْلِخَ بْنِ إِفْرَائِيمَ بْنِ يُوسُفَ بْنِ يَعْقُوبَ. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: هُوَ الْيَسَعُ بْنُ خُطُوبَ، وَيُقَالُ: ابْنُ أَخْطُوبَ. وَقَدْ فَرَّقَ بَعْضُ الْعُلَمَاءِ بَيْنَ الْيَسَعَ الَّذِي صَحِبَ إِلْيَاسَ وَبَيْنَ ابْنِ أَخْطُوبَ، فَقَالَ: هُمَا اثْنَانِ، وَابْنُ أَخْطُوبٍ لَمْ يَصْحَبْ إِلْيَاسَ، وَلَمْ يُذْكَرْ فِي الْقُرْآنِ. وَقَالَ الْحَافِظُ أَبُو الْقَاسِمِ بْنُ عَسَاكِرَ، فِي حَرْفِ الْيَاءِ مِنْ " تَارِيخِهِ ": الْيَسَعُ; وَهُوَ: الْأَسْبَاطُ بْنُ عَدِيِّ بْنِ شُوتَلْمَ بْنِ أَفْرَاثِيمَ بْنِ يُوسُفَ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ. وَيُقَالُ: هُوَ ابْنُ عَمِّ إِلْيَاسَ النَّبِيِّ، عَلَيْهِمَا السَّلَامُ. وَيُقَالُ: كَانَ مُسْتَخْفِيًا مَعَهُ بِجَبَلِ قَاسِيُونَ مِنْ مَلِكِ بَعْلَبَكَّ، ثُمَّ ذَهَبَ مَعَهُ إِلَيْهَا، فَلَمَّا رُفِعَ إِلْيَاسُ خَلَفَهُ الْيَسَعُ فَى قَوْمِهِ، وَنَبَّأَهُ اللَّهُ بَعْدَهُ. ذَكَرَ ذَلِكَ عَبْدُ الْمُنْعِمِ بْنُ إِدْرِيسَ بْنِ سِنَانٍ، عَنْ أَبِيهِ، عَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: وَقَالَ غَيْرُهُ: كَانَ الْأَسْبَاطُ بِبَانْيَاسَ. ثُمَّ ذَكَرَ ابْنُ عَسَاكِرَ قِرَاءَةَ مَنْ قَرَأَ: الْيَسَعُ، بِالتَّخْفِيفِ وَبِالتَّشْدِيدِ، وَمَنْ قَرَأَ: " اللَّيْسَعَ "، وَهُوَ اسْمٌ وَاحِدٌ لِنَبِيٍّ مِنَ الْأَنْبِيَاءِ.

     ✧ This al-Yasaʿ is al-Yasaʿ b. ʿAdī b. Shuwaylikh b. Ifrāʾīm b. Yūsuf b. Yaʿqūb. Wahb b. Munabbih said: He is al-Yasaʿ b. Khuṭūb, and it is said: Ibn Akhṭūb. Some scholars have distinguished between al-Yasaʿ who accompanied Ilyās and Ibn Akhṭūb, saying: They are two, and Ibn Akhṭūb did not accompany Ilyās, and he is not mentioned in the Qurʾān. Al-Ḥāfiẓ Abū al-Qāsim b. ʿAsākir said, in the letter yāʾ of his Tārīkh: al-Yasaʿ; he is al-Asbāṭ b. ʿAdī b. Shūtalm b. Afrāthīm b. Yūsuf b. Yaʿqūb b. Isḥāq b. Ibrāhīm al-Khalīl. And it is said: He is the paternal cousin of Ilyās the prophet, upon them both be peace. And it is said: He was hiding with him on Mount Qāsiyūn from the king of Baʿlabakk, then he went with him to it, and when Ilyās was raised, al-Yasaʿ succeeded him among his people, and God made him a prophet after him. ʿAbd al-Munʿim b. Idrīs b. Sinān mentioned that from his father, from Wahb b. Munabbih. He said: And another said: al-Asbāṭ was in Bāniyās. Then Ibn ʿAsākir mentioned the reading of one who read al-Yasaʿ, with tashdīd and without tashdīd, and one who read al-Laysaʿ, which is one name for a prophet among the prophets.

257. Tarikh (al-Tabari) 257No grade recorded

     نُبُوَّةِ الْيَسَعَ، عَلَيْهِ السَّلَامُ،   فَلَمَّا انْقَطَعَ إِلْيَاسُ عَنْ بَنِي إِسْرَائِيلَ بَعَثَ اللَّهُ الْيَسَعَ وكَانَ يَتِيمًا مَضْرُورًا فَانْقَطَعَ إِلَى إِلْيَاسَ وَآمَنَ بِهِ، فَدَعَا اللَّهَ لَهُ فَكَشَفَ عَنْهُ ضُرَّهُ، وَأَتَاهُ الْحِكْمَةَ وَالنُّبُوَّةَ، فَبُعِثَ إِلَى بَنِي إِسْرَائِيلَ، فَمَكَثَ فِيهِمْ زَمَانًا يَدْعُوهُمْ إِلَى التَّوْحِيدِ وَأَنْ يَتَمَسَّكُوا بِمِنْهَاجِ إِلْيَاسَ وَشَرِيعَتِهِ، فَلَمْ يَزَلْ كَذَلِكَ حَتَّى قَبَضَهُ اللَّهُ تَعَالَى. ثم خَلَفَ فِيهِمُ الْخُلُوفُ، وَعَظُمَتْ فِيهِمُ الْأَحْدَاثُ وَالْخَطَايَا، وَكَثُرَتِ الْجَبَابِرَةُ، وَقَتَلُوا الْأَنْبِيَاءَ، وَكَانَ فِيهِمْ مَلَكٌ جَبَّارٌ عَنِيدٌ طَاغٍ، وَيُقَالُ: إِنَّهُ الَّذِي تَكَفَّلَ لَهُ ذُو الْكِفْلِ إِنْ هُوَ تَابَ وَرَاجَعَ، دَخَلَ الْجَنَّةَ; فَسُمِّى ذَا الْكِفْلِ

     ✧ The prophethood of al-Yasaʿ ﷺ When Ilyās departed from the Children of Israel, Allah sent al-Yasaʿ. He was an orphan afflicted with harm, and he went to Ilyās, believed in him, and Ilyās prayed to Allah for him, so Allah removed his affliction and granted him wisdom and prophethood. He was sent to the Children of Israel and remained among them for a time, calling them to monotheism and to adhere to the path of Ilyās and his law. He continued in this way until Allah, the Exalted, took him. Then successors arose among them, great events and sins became prevalent, tyrants increased, and they killed the prophets. Among them was a tyrannical, obstinate, and oppressive king, and it is said that he is the one for whom Dhū al-Kifl guaranteed that if he repented and returned, he would enter Paradise; thus he was named Dhū al-Kifl.

258. Tarikh (al-Tabari) 258No grade recorded

     ذَكَرَهُ اللَّهُ تَعَالَى مَعَ الْأَنْبِيَاءِ، فِي سُورَةِ " الْأَنْعَامِ " فِي قَوْلِهِ: وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ [ الْأَنْعَامِ: 86 ]. وَقَالَ تَعَالَى فِي سُورَةِ " ص ": وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ وَكُلٌّ مِنَ الْأَخْيَارِ [ ص: 48 ].

     ✧ Allah Almighty mentioned him with the prophets in Sūrat al-Anʿām in His saying: And Ismāʿīl, and al-Yasaʿ, and Yūnus, and Lūṭ—and each We preferred over the worlds [al-Anʿām: 86]. And He, exalted is He, said in Sūrat Ṣād: And remember Ismāʿīl, and al-Yasaʿ, and Dhā al-Kifl—and each is among the excellent [Ṣād: 48].

259. Tarikh (al-Tabari) 259No grade recorded

     [ مَنْ كَانَ] بَعْدَ الْيَسَعَ قَالَ وَهْبٌ: قَامَ بَعْدَ الْيَسَعَ شَابٌّ اسْمُهُ شَمْعُونُ مِنْ أَفَاضِلِ بَنِي إِسْرَائِيلَ  ، ثُمَّ اسْتَخْلَفَ عَلَيْهِمْ رَجُلًا يُقَالُ لَهُ عَيْلُوقُ، وَهُوَ ابْنُ سِتِّينَ سَنَةً، فَأَقَامَ لَهُمُ الْحَقَّ أَرْبَعِينَ سَنَةً، فَتَمَّتْ لَهُ مِائَةُ سَنَةٍ، وَكَانَ لَهُ ابْنَانِ يَأْخُذَانِ الرِّشْوَةَ وَيَفْعَلَانِ الْفِسْقَ، فَاسْتَبْدَلَ اللَّهُ عَزَّ وَجَلَّ بِهِ أَشْمُوئِيلَ. وعَنِ الْحَسَنِ، قَالَ: إِنَّمَا غَضِبَ اللَّهُ عَلَى عَيْلُوقَ أَنَّهُ رَأَى ابْنًا لَهُ يَتَعَاطَى مِنْ أَمْرِ النِّسَاءِ مَا لَا يَحِلُّ لَهُ، فَقَالَ: مَهْلًا يَا بُنَيَّ، فَغَضِبَ عَلَيْهِ رَبُّهُ وَقَالَ: لَمْ يَكُنْ مِنْ غَضَبِكَ حَتَّى انْتُهِكَتْ مَحَارِمِي إِلَّا أَنَّكَ قُلْتَ مَهْلًا يَا بُنَيَّ. فَسَقَطَ عَنْ سَرِيرِهِ، فَانْقَطَعَ نُخَاعُهُ وَأُسْقِطَتْ إِمَارَتُهُ. وَقُتِلَ ابْنٌ لَهُ فِي جَيْشٍ كَانَ بَعَثَهُ، وَكَانَ مَعَهُمُ التَّابُوتُ، وَكَانَ عَدُوُّهُمُ الْعَمَالِقَةَ فَظَهَرُوا عَلَيْهِمْ وَسَبَوُا التَّابُوتَ، وَحُوِّلَتِ النُّبُوَّةُ وَالْخِلَافَةُ إِلَى أَشْمُوئِيلَ.

     ✧ Those [who came] after al-Yasaʿ Wahb said: After al-Yasaʿ, a young man named Shamʿūn arose, one of the most virtuous of the Children of Israel. Then he appointed as successor over them a man called ʿAylūq, who was sixty years old. He upheld the truth among them for forty years, so he completed one hundred years. He had two sons who took bribes and committed wicked deeds, so God, Mighty and Majestic, replaced him with Ashmūʾīl. From al-Ḥasan, who said: God became angry with ʿAylūq only because he saw a son of his engaging in matters with women that were not lawful for him, and he said, "Gently, my son." So his Lord became angry with him and said, "It was not from your anger, until My sanctities were violated, except that you said, 'Gently, my son.'" So he fell from his bed, his spinal cord was severed, and his authority was taken away. A son of his was killed in an army he had sent, and the Ark was with them. Their enemy was the Amalekites, who prevailed over them and captured the Ark. Prophethood and succession were transferred to Ashmūʾīl.

260. Tarikh (al-Tabari) 260No grade recorded

     عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: لَمَّا قَبَضَ اللَّهُ الْيَسَعَ مَرَجَ أَمْرُ بَنِي إِسْرَائِيلَ، وَعَظُمَتْ فِيهِمُ الْأَحْدَاثُ وَالْخُطُوبُ وَالْخَطَايَا، وَقَتَلُوا مَنْ قَتَلُوا مِنَ الْأَنْبِيَاءِ، وَسَلَّطَ اللَّهُ عَلَيْهِمْ بَدَلَ الْأَنْبِيَاءِ مُلُوكًا جَبَّارِينَ يَظْلِمُونَهُمْ، وَيَسْفِكُونَ دِمَاءَهُمْ، وَسَلَّطَ اللَّهُ عَلَيْهِمُ الْأَعْدَاءَ مِنْ غَيْرِهِمْ أَيْضًا. وَكَانُوا إِذَا قَاتَلُوا أَحَدًا مِنَ الْأَعْدَاءِ، يَكُونُ مَعَهُمْ تَابُوتُ الْمِيثَاقِ الَّذِي كَانَ فِي قُبَّةِ الزَّمَانِ، كَمَا تَقَدَّمَ ذِكْرُهُ، فَكَانُوا يُنْصَرُونَ بِبَرَكَتِهِ، وَبِمَا جَعَلَ اللَّهُ فِيهِ مِنَ السِّكِّينَةِ وَالْبَقِيَّةِ، مِمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ وَكَانُوا لَا يَلْقَاهُمْ عَدُوٌّ فَيُقَدِّمُونَ التَّابُوتَ وَيَزْحَفُونَ بِهِ مَعَهُمْ إِلَّا هَزَمَ اللَّهُ ذَلِكَ الْعَدُوَّ. وَكَانَتِ السَّكِينَةُ شِبْهَ رَأْسِ هِرٍّ، فَإِذَا صَرَخَتْ فِي التَّابُوتِ بِصُرَاخِ هِرٍّ أَيْقَنُوا بِالنَّصْرِ وَجَاءَهُمُ الْفَتْحُ. ثُمَّ خَلَفَ فِيهِمْ مَلِكٌ يُقَالُ لَهُ إِيلَافُ، فَكَانُوا إِذَا نَزَلَ بِهِمْ عَدُوٌّ فَخَرَجُوا إِلَيْهِ وَأَخْرَجُوا التَّابُوتَ، فَنَزَلَ بِهِمْ عَدُوٌّ فَأَخَذَ مِنْ أَيْدِهِمُ التَّابُوتَ، فَأُخْبِرَ مَلِكُهُمْ إِيلَافُ بِأَخْذِ التَّابُوتِ فَمَاتَ كَمَدًا، وَوَطِئَهُمْ عَدُّوهُمْ حَتَّى أُصِيبَ مِنْ أَبْنَائِهِمْ وَنِسَائِهِمْ، فَمَكَثُوا عَلَى اضْطِرَابٍ مِنْ أَمْرِهِمْ، وَاخْتِلَالٍ مِنْ أَحْوَالِهِمْ يَتَمَادَوْنَ فِي غَيِّهِمْ وَضَلَالِهِمْ، فَسُلِّطَ عَلَيْهِمْ مَنْ يَنْتَقِمُ مِنْهُمْ، ثُمَّ يُرَاجِعُونَ التَّوْبَةَ فَيَكُفُّ [اللَّهُ] عَنْهُمْ شَرَّ مَنْ يَبْغِيهِمْ إِلَى أَنْ بَعَثَ اللَّهُ تَعَالَى أَشْمُوئِيلَ. فَبُعِثَ فِي زَمَانِهِ طَالُوتُ مَلِكًا، فَاسْتَخْلَصَ التَّابُوتَ، وَكَانَ أَمْرُهُمْ مِنْ مُدَّةِ وَفَاةِ يُوشَعَ تَارَةً إِلَى مَا ذَكَرْنَا مِنَ الْأَنْبِيَاءِ، وَتَارَةً إِلَى الْقُضَاةِ، وَتَارَةً إِلَى السَّاسَةِ، وَتَارَةً إِلَى عَدُوٍّ يَقْهَرُهُمْ، إِلَى أَنْ عَادَ الْمُلْكُ وَالنُّبُوَّةُ إِلَيْهِمْ بِأَشْمُوئِيلَ، فَكَانَتْ تِلْكَ الْمُدَّةُ أَرْبَعَمِائَةٍ وَسِتِّينَ سَنَةً. وَكَانَ أَوَّلُ مَنْ مَلَكَهُمْ فِي هَذِهِ الْمُدَّةِ رَجُلًا مِنْ نَسْلِ لُوطٍ يُقَالُ لَهُ "كُوسَانُ" فَقَهَرَهُمْ وَأَذَلَّهُمْ ثَمَانِيَ سِنِينَ ثُمَّ أَخَذَهُ مِنْ يَدِهِ أَخٌ لِكَالِبَ الْأَصْغَرِ يُقَالُ لَهُ "عَثَانِيلُ بْنُ يُوفَنَّا" فَقَامَ بِأَمْرِهِمْ أَرْبَعِينَ سَنَةً، ثُمَّ سَلَّطَ اللَّهُ عَلَيْهِمْ مَلِكًا يُقَالُ لَهُ "جَعْلُونُ" وَيُقَالُ "أَعْلُونُ" فَمَلَكَهُمْ ثَمَانِيَ عَشْرَةَ سَنَةً. ثُمَّ مَلَكَ بَعْدَهُ "أَيْلُونُ" مِنْ وَلَدِ إِفْرَائِيمَ خَمْسًا وَخَمْسِينَ سَنَةً، فَقَالَ: إِنَّهُ لَمَّا تَمَّتْ لَهُ خَمْسٌ وَثَلَاثُونَ سَنَةً مِنْ مُلْكِهِ عَلَيْهِمْ تَمَّتْ لِلْعَالَمِ أَرْبَعَةُ آلَافِ سَنَةٍ. ثُمَّ مَلَكَهُمْ رَجُلٌ مِنْ سِبْطِ بِنْيَامِينَ يُقَالُ لَهُ "أَهْوَزُ بْنُ حَنُّو الْأَشَلُّ" فَقَامَ بِأَمْرِهِمْ ثَمَانِينَ سَنَةً، ثُمَّ سُلِّطَ عَلَيْهِمْ مَلِكٌ مِنَ الْكَنْعَانِيِّينَ يُقَالُ لَهُ "يَافِينُ" فَمَلَكَهُمْ عِشْرِينَ سَنَةً. ثُمَّ اسْتَنْقَذَتْهُمُ امْرَأَةُ نَبِيٍّ مِنْ أَنْبِيَائِهِمْ يُقَالُ لَهَا "دَيْوَارُ" فَدَبَّرَ أَمْرَهُمْ مِنْ قِبَلِهَا رَجُلٌ يُقَالُ لَهُ "بَارَاقُ" أَرْبَعِينَ سَنَةً، ثُمَّ سُلِّطَ عَلَيْهِمْ قَوْمٌ مِنْ نَسْلِ لُوطٍ فَمَلَكُوهُمْ سَبْعَ سِنِينَ. ثُمَّ أَنْقَذَهُمْ مِنْهُمْ رَجُلٌ مِنْ وَلَدِ نَفْثَالِي بْنِ يَعْقُوبَ يُقَالُ لَهُ "جَدْعُونُ بْنُ بَرَانِسَ" فَدَبَّرَ أَمْرَهُمْ أَرْبَعِينَ سَنَةً، ثُمَّ دَبَّرَ أَمْرَهُمْ [مِنْ] بَعْدُ ابْنُهُ أَبِيمَلْكُ -وَقِيلَ: إِنَّهُ ابْنُ عَمِّهِ- ثَلَاثًا وَعِشْرِينَ سَنَةً، ثُمَّ دَبَّرَهُمْ بَعْدَهُ رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ يُقَالُ لَهُ "بَابِينُ" اثْنَتَيْنِ وَعِشْرِينَ سَنَةً. ثُمَّ مَلَكَهُمْ بَعْدَهُ بَنُو عَمُونَ، وَهُمْ قَوْمٌ مِنْ أَهْلِ فِلَسْطِينَ ثَمَانِيَ عَشْرَةَ سَنَةً، ثُمَّ قَامَ بِأَمْرِهِمْ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ: "يَفْتَحُ" سِتَّ سِنِينَ. ثُمَّ دَبَّرَهُمْ مِنْ بَعْدِهِ "أَلُونُ" عَشْرَ سِنِينَ، ثُمَّ دَبَّرَ أَمْرَهُمْ يَحْنُونُ وَهُوَ رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ، ثُمَّ دَبَّرَهُمْ مِنْ بَعْدِهِ "لَيْزُونُ"، وَيُسَمِّيهِ بَعْضُهُمْ عَكْرُونُ ثَمَانِيَ سِنِينَ، ثُمَّ قَهَرَهُمْ أَهْلُ فِلَسْطِينَ وَمَلَكُوهُمْ أَرْبَعِينَ سَنَةً. ثُمَّ وَلِيَهُمْ شَمْشُونُ عِشْرِينَ سَنَةً، ثُمَّ بَقُوا بِغَيْرِ رَئِيسٍ وَلَا مُدَبِّرٍ عَشْرَ سِنِينَ. ثُمَّ دَبَّرَ أَمْرَهُمْ بَعْدَ ذَلِكَ عَالِي الْكَاهِنِ، وَفِي أَيَّامِهِ غَلَبَ أَهْلُ غَزَّةَ وَعَسْقَلَانَ عَلَى التَّابُوتِ، ثُمَّ مَضَى مِنْ وَقْتِ قِيَامِهِ بِأَمْرِهِمْ أَرْبَعُونَ سَنَةً، بُعِثَ شَمْوِيلُ نَبِيًّا فَدَبَّرَ أَمْرَهُمْ عَشْرَ سِنِينَ. ثُمَّ سَأَلُوهُ حِينَ نَالَهُمْ بِالذُّلِّ وَالْهَوَانِ [بِمَعْصِيَتِهِمْ رَبَّهُمْ] أَعْدَاؤُهُمْ أَنْ يَبْعَثَ لَهُمْ مَلِكًا مَعَهُمْ فِي سَبِيلِ اللَّهِ فَبَعَثَ لَهُمْ طَالُوتَ.

     ✧ From Wahb b. Munabbih who said: When Allah took al-Yasaʿ ﷺ, the affair of the Children of Israel became disordered, and great transgressions, calamities, and sins appeared among them. They killed those prophets whom they killed, and Allah set over them, in place of the prophets, tyrannical kings who wronged them and shed their blood, and Allah also set over them enemies from other than themselves. And when they fought any of the enemies, the Ark of the Covenant, which was in the Tabernacle of Time, as previously mentioned, was with them, and they were granted victory by its blessing and by what Allah placed in it of the Shekhinah and the remnant of what the family of Mūsā and the family of Hārūn had left. No enemy would meet them when they brought forward the Ark and advanced with it among them except that Allah routed that enemy. The Shekhinah was like the head of a cat; when it cried out in the Ark with the cry of a cat, they were certain of victory and conquest came to them. Then a king called Īlāf succeeded among them. When an enemy descended upon them, they would go out to him and bring out the Ark. An enemy descended upon them and took the Ark from their hands. Their king Īlāf was informed of the taking of the Ark, and he died of grief. Their enemy trampled them until some of their sons and women were struck. They remained in confusion of their affair and disorder of their conditions, persisting in their error and misguidance. Those who would take vengeance upon them were set over them, then they would return to repentance and Allah would restrain from them the evil of those who sought them, until Allah Almighty sent Ashmūʾīl. In his time Ṭālūt was sent as king, and he recovered the Ark. Their affair from the period of the death of Yūshaʿ was at times to what we have mentioned of the prophets, at times to the judges, at times to the rulers, and at times to an enemy who subdued them, until kingship and prophethood returned to them through Ashmūʾīl. That period was four hundred and sixty years. The first to rule them in this period was a man from the descendants of Lūṭ called Kūsān, who subdued and humiliated them for eight years. Then a brother of Kālib the Younger called ʿAthānīl b. Yūfannā took it from his hand and managed their affair for forty years. Then Allah set over them a king called Jaʿlūn, also called Aʿlūn, and he ruled them for eighteen years. Then after him Aylūn of the descendants of Ifrāʾīm ruled for fifty-five years. He said: When thirty-five years of his rule over them were completed, four thousand years of the world were completed. Then a man from the tribe of Binyāmīn called Ahwaz b. Ḥannū the Paralyzed ruled them and managed their affair for eighty years. Then a king from the Canaanites called Yāfīn was set over them and ruled them for twenty years. Then a woman prophetess from among their prophets called Daywār rescued them, and a man called Bārāq managed their affair on her behalf for forty years. Then a people from the descendants of Lūṭ were set over them and ruled them for seven years. Then a man from the descendants of Nafthālī b. Yaʿqūb called Jadʿūn b. Barānisa rescued them from them and managed their affair for forty years. Then after him his son Abīmalk—and it is said that he was his cousin—managed their affair for twenty-three years. Then after him a man from the Children of Israel called Bābīn managed them for twenty-two years. Then after him the children of ʿAmūn, who are a people from the people of Filasṭīn, ruled them for eighteen years. Then a man from among them called Yaftaḥ managed their affair for six years. Then after him Alūn managed them for ten years. Then Yaḥnūn, a man from the Children of Israel, managed their affair. Then after him Layzūn, whom some call ʿAkrūn, managed them for eight years. Then the people of Filasṭīn subdued them and ruled them for forty years. Then Shamshūn governed them for twenty years. Then they remained without a chief or manager for ten years. Then after that ʿĀlī the priest managed their affair. In his days the people of Ghazzah and ʿAsqalān seized the Ark. Then after forty years had passed from the time of his managing their affair, Shamwīl was sent as a prophet and managed their affair for ten years. Then, when their enemies humiliated them through their disobedience to their Lord, they asked him to send for them a king who would fight with them in the way of Allah, and he sent Ṭālūt for them.

261. Tarikh (al-Tabari) 261No grade recorded

     هُوَ شَمْوِيلُ - وَيُقَالُ: أَشْمَوِيلُ - بْنُ بَالَى بْنِ عَلْقَمَةَ بْنِ يَرْخَامَ بْنِ أَلْيَهْوَ بْنِ تَهْوِ بْنِ صُوفَ بْنِ عَلْقَمَةَ بْنِ مَاحِثَ بْنِ عَمُوصَا بْنِ عِزْرِيَا. قَالَ مُقَاتِلٌ: هُوَ مِنْ ذُرِّيَّةِ هَارُونَ. وَقَالَ مُجَاهِدٌ: هُوَ أَشْمَوِيلُ بْنُ هَلْفَاقَا. وَلَمْ يَرْفَعْ فِي نَسَبِهِ أَكْثَرَ مِنْ هَذَا، فَاللَّهُ أَعْلَمُ. وكَانَ مِنْ خَبَرِ أَشْمُوِيلَ بْنِ بَالِي أَنَّ بَنِي إِسْرَائِيلَ لَمَّا طَالَ عَلَيْهِمُ الْبَلَاءُ وَطَمِعَ فِيهِمُ الْأَعْدَاءُ، وَأُخِذَ التَّابُوتُ مِنْهُمْ، فَصَارُوا بَعْدَهُ لَا يَلْقَوْنَ مَلِكًا إِلَّا خَائِفِينَ، فَقَصَدَهُمْ جَالُوتُ مَلِكُ الْكَنْعَانِيِّينَ، وَكَانَ مُلْكُهُ مَا بَيْنَ مِصْرَ وَفِلَسْطِينَ، فَظَفِرَ بِهِمْ فَضَرَبَ عَلَيْهِمُ الْجِزْيَةَ، وَأَخَذَ مِنْهُمُ التَّوْرَاةَ، فَدَعَوُا اللَّهَ أَنْ يَبْعَثَ لَهُمْ نَبِيًّا يُقَاتِلُونَ مَعَهُ، وَكَانَ سِبْطُ النُّبُوَّةِ هَلَكُوا فَلَمْ يَبْقَ مِنْهُمْ غَيْرُ امْرَأَةٍ حُبْلَى، فَحَبَسُوهَا فِي بَيْتٍ خِيفَةَ أَنْ تَلِدَ جَارِيَةً فَتُبَدِّلَهَا بِغُلَامٍ لِمَا تَرَى مِنْ رَغْبَةِ بَنِي إِسْرَائِيلَ فِي وَلَدِهَا، فَوَلَدَتْ غُلَامًا سَمَّتْهُ أَشْمُوِيلَ، وَمَعْنَاهُ: سَمِعَ اللَّهُ دُعَائِي. وَسَبَبُ هَذِهِ التَّسْمِيَةِ أَنَّهَا كَانَتْ عَاقِرًا، وَكَانَ لِزَوْجِهَا امْرَأَةٌ أُخْرَى قَدْ وَلَدَتْ لَهُ عَشَرَةَ أَوْلَادٍ فَبَغَتَ عَلَيْهَا بِكَثْرَةِ الْأَوْلَادِ، فَانْكَسَرَتِ الْعَجُوزُ وَدَعَتِ اللَّهَ أَنْ يَرْزُقَهَا وَلَدًا، فَرَحِمَ اللَّهُ انْكِسَارَهَا وَحَاضَتْ لِوَقْتِهَا وَقَرُبَ مِنْهَا زَوْجُهَا، فَحَمَلَتْ، فَلَمَّا انْقَضَتْ مُدَّةُ الْحَمْلِ وَلَدَتْ غُلَامًا فَسَمَّتْهُ أَشْمُوِيلَ

     ✧ He is Shamwīl – and it is said: Ashmawīl – b. Bālā b. ʿAlqamah b. Yarkhām b. Alyahwā b. Tahwā b. Ṣūfā b. ʿAlqamah b. Māḥith b. ʿAmūṣā b. ʿIzriyā. Muqātil said: He is from the progeny of Hārūn. Mujāhid said: He is Ashmawīl b. Halfāqā. He did not trace his genealogy beyond this, so God knows best. Part of the account of Ashmūʾīl b. Bālī is that when affliction became prolonged upon the Children of Israel, and the enemies coveted them, and the Ark was taken from them, after that they would not meet a king except in fear. Then Jālūt, king of the Canaanites, whose dominion was between Egypt and Palestine, advanced against them, defeated them, imposed the jizyah upon them, and took the Torah from them. They called upon God to send them a prophet with whom they would fight. The tribe of prophethood had perished, and none remained of them except a pregnant woman. They confined her in a house, fearing that she would give birth to a girl and exchange her for a boy, because of the desire they saw among the Children of Israel for her child. She gave birth to a boy and named him Ashmūʾīl, meaning: God heard my supplication. The reason for this naming was that she had been barren. Her husband had another wife who had borne him ten sons, and she vaunted over her because of the many children. The old woman was broken-hearted and called upon God to grant her a child. God had mercy on her brokenness, and she menstruated at that time, and her husband approached her, and she conceived. When the term of pregnancy was completed, she gave birth to a boy and named him Ashmūʾīl.

262. Tarikh (al-Tabari) 262No grade recorded

     فَلَمَّا كَبِرَ أشمويل أَسْلَمَتْهُ فِي بَيْتِ الْمَقْدِسِ يَتَعَلَّمُ التَّوْرَاةَ، وَكَفَلَهُ شَيْخٌ مِنْ عُلَمَائِهِمْ وَتَبَنَّاهُ. فَلَمَّا بَلَغَ أَنْ يَبْعَثَهُ اللَّهُ نَبِيًّا أَتَاهُ جَبْرَائِيلُ وَهُوَ يُصَلِّي فَنَادَاهُ بِصَوْتٍ يُشْبِهُ صَوْتَ الشَّيْخِ، فَجَاءَ إِلَيْهِ، فَقَالَ: مَا تُرِيدُ ؟ فَكَرِهَ أَنْ يَقُولَ لَمْ أَدْعُكَ فَيَفْزَعَ، فَقَالَ: ارْجِعْ فَنَمْ. فَرَجَعَ، فَعَادَ جَبْرَائِيلُ لِمِثْلِهَا، فَجَاءَ إِلَى الشَّيْخِ، فَقَالَ لَهُ: يَا بُنَيَّ عُدْ فَإِذَا دَعَوْتُكَ فَلَا تُجِبْنِي. فَلَمَّا كَانَتِ الثَّالِثَةُ ظَهَرَ لَهُ جَبْرَائِيلُ وَأَمَرَهُ بِإِنْذَارِ قَوْمِهِ، وَأَعْلَمَهُ أَنَّ اللَّهَ بَعَثَهُ رَسُولًا، فَدَعَاهُمْ فَكَذَّبُوهُ، ثُمَّ أَطَاعُوهُ، وَأَقَامَ يُدِيرُ أَمْرَهُمْ عَشْرَ سِنِينَ، وَقِيلَ: أَرْبَعِينَ سَنَةً. وَكَانَ أَمْرُ بني إسرائيل مِنْ مُدَّةِ وَفَاةِ يُوشَعَ تَارَةً إِلَى مَا ذَكَرْنَا مِنَ الْأَنْبِيَاءِ، وَتَارَةً إِلَى الْقُضَاةِ، وَتَارَةً إِلَى السَّاسَةِ، وَتَارَةً إِلَى عَدُوٍّ يَقْهَرُهُمْ، إِلَى أَنْ عَادَ الْمُلْكُ وَالنُّبُوَّةُ إِلَيْهِمْ بِأَشْمُوئِيلَ، فَكَانَتْ تِلْكَ الْمُدَّةُ أَرْبَعَمِائَةٍ وَسِتِّينَ سَنَةً.

     ✧ When Ashmūʾīl grew up, she placed him in the House of the Sanctuary (Bayt al-Maqdis) to learn the Torah, and an elder among their scholars took charge of him and adopted him. When he reached the point that God would send him as a prophet, Jibrāʾīl came to him while he was praying and called him with a voice resembling the voice of the elder. He went to him and said, "What do you want?" He disliked saying "I did not call you" lest he be startled, so he said, "Go back and sleep." He went back, and Jibrāʾīl returned similarly. He went to the elder, who said to him, "My son, go back, and if I call you, do not answer me." When it was the third time, Jibrāʾīl appeared to him and commanded him to warn his people, and informed him that God had sent him as a messenger. He called them, but they rejected him; then they obeyed him, and he continued managing their affairs for ten years—though it is said forty years. The affair of the Children of Israel from the period of the death of Yūshaʿ was at times to the prophets we have mentioned, at times to the judges, at times to the governors, and at times to an enemy who subdued them—until kingship and prophethood returned to them through Ashmūʾīl. That period was four hundred and sixty years.

263. Tarikh (al-Tabari) 263No grade recorded

     كَانَ الْعَمَالِقَةُ مَعَ مَلِكِهِمْ جَالُوتَ قَدْ عَظُمَتْ نِكَايَتُهُمْ فِي بَنِي إِسْرَائِيلَ حَتَّى كَادُوا يُهْلِكُونَهُمْ، فَلَمَّا رَأَى بَنُو إِسْرَائِيلَ ذَلِكَ قَالُوا: ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا. أَيْ: وَأَيُّ شَيْءٍ يَمْنَعُنَا مِنَ الْقِتَالِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا يَقُولُونَ: نَحْنُ مَحْرُوبُونَ مَوْتُورُونَ، فَحَقِيقٌ لَنَا أَنْ نُقَاتِلَ عَنْ أَبْنَائِنَا الْمَنْهُوبِينَ الْمُسْتَضْعَفِينَ فِيهِمْ، الْمَأْسُورِينَ فِي قَبْضَتِهِمْ. فَدَعَا اللَّهَ فَأَرْسَلَ إِلَيْهِ عَصًا وَقَرْنًا فِيهِ دُهْنٌ، وَقِيلَ لَهُ: إِنَّ صَاحِبَكُمْ يَكُونُ فِي طُولِهِ طُولُ هَذِهِ الْعَصَا، وَإِذَا دَخَلَ عَلَيْكَ رَجُلٌ فَنَشَّ الدُّهْنَ الَّذِي فِي الْقَرْنِ فَهُوَ مَلِكُ بَنِي إِسْرَائِيلَ فَادِّهِنْ رَأْسَهُ بِهِ وَمَلِّكْهُ عَلَيْهِمْ، فَقَاسُوا أَنْفُسَهُمْ بِالْعَصَا فَلَمْ يَكُونُوا مِثْلَهَا، وَكَانَ طَالُوتُ دَبَّاغًا. وَقِيلَ كَانَ سَقَّاءً يَسْقِي الْمَاءَ وَيَبِيعُهُ، فَضَلَّ حِمَارُهُ فَانْطَلَقَ يَطْلُبُهُ، فَلَمَّا اجْتَازَ بِالْمَكَانِ الَّذِي فِيهِ أَشْمُوِيلُ دَخَلَ يَسْأَلُهُ أَنْ يَدْعُوَ لَهُ لِيَرُدَّ اللَّهُ حِمَارَهُ، فَلَمَّا دَخَلَ نَشَّ الدُّهْنَ، فَقَاسُوهُ بِالْعَصَا فَكَانَ مِثْلَهَا، وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا، وَهُوَ بِالسُّرْيَانِيَّةِ شَاوَلُ بْنُ قَيْسِ بْنِ أَنْمَارَ بْنِ ضِرَارِ بْنِ يَحْرُفَ بْنِ يَفْتَحَ بْنِ أَيْشَ بْنِ بِنْيَامِينَ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ. فَقَالُوا لَهُ: مَا كُنْتَ قَطُّ أَكْذَبَ مِنْكَ السَّاعَةَ وَنَحْنُ مِنْ سِبْطِ الْمَمْلَكَةِ وَلَمْ يُؤْتَ طَالُوتُ سَعَةً مِنَ الْمَالِ فَنَتَّبِعَهُ. فَقَالَ أَشْمُوِيلُ: إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ. فَقَالُوا إِنْ كُنْتَ صَادِقًا فَأْتِ بِآيَةٍ. فَقَالَ: إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ. هَذَا أَيْضًا مِنْ بَرَكَةِ وِلَايَةِ هَذَا الرَّجُلِ الصَّالِحِ عَلَيْهِمْ وَيُمْنِهِ عَلَيْهِمْ; أَنْ يَرُدَّ اللَّهُ عَلَيْهِمُ التَّابُوتَ الَّذِي كَانَ سُلِبَ مِنْهُمْ، وَقَهْرَهُمُ الْأَعْدَاءُ عَلَيْهِ، وَقَدْ كَانُوا يُنْصَرُونَ عَلَى أَعْدَائِهِمْ بِسَبَبِهِ. فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ تفسير السكينة وَالسَّكِينَةُ رَأْسُ هِرٍّ، وَقِيلَ طَشْتٌ مِنْ ذَهَبٍ يُغْسَلُ فِيهَا قُلُوبُ الْأَنْبِيَاءِ، وَقِيلَ غَيْرُ ذَلِكَ، وَفِيهِ الْأَلْوَاحُ وَهِيَ مِنْ دُرٍّ، وَيَاقُوتٍ، وَزَبَرْجَدٍ، وَأَمَّا الْبَقِيَّةُ فَهِيَ عَصَا مُوسَى، وَرَضَاضَةُ الْأَلْوَاحِ. فَحَمَلَتْهُ الْمَلَائِكَةُ وَأَتَتْ بِهِ إِلَى طَالُوتَ نَهَارًا بَيْنَ السَّمَاءِ وَالْأَرْضِ وَالنَّاسُ يَنْظُرُونَ لِيَكُونَ آيَةً لِلَّهِ عَلَيْكُمْ وَحُجَّةً بَاهِرَةً عَلَى صِدْقِ مَا أَقُولُهُ لَكُمْ، وَعَلَى صِحَّةِ وِلَايَةِ هَذَا الْمَلِكِ الصَّالِحِ عَلَيْكُمْ، وَلِهَذَا قَالَ: إِنَّ فِي ذَلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَقِيلَ: إِنَّهُ لَمَّا غَلَبَ الْعَمَالِقَةُ عَلَى هَذَا التَّابُوتِ، وَكَانَ فِيهِ مَا ذُكِرَ مِنَ السِّكِّينَةِ وَالْبَقِيَّةِ الْمُبَارَكَةِ - وَقِيلَ: كَانَ فِيهِ التَّوْرَاةُ أَيْضًا - فَلَمَّا اسْتَقَرَّ فِي أَيْدِيهِمْ وَضَعُوهُ تَحْتَ صَنَمٍ لَهُمْ بِأَرْضِهِمْ، فَلَمَّا أَصْبَحُوا إِذَا التَّابُوتُ عَلَى رَأْسِ الصَّنَمِ فَوَضَعُوهُ تَحْتَهُ، فَلَمَّا كَانَ الْيَوْمُ الثَّانِي إِذَا التَّابُوتُ فَوْقَ الصَّنَمِ، فَلَمَّا تَكَرَّرَ هَذَا عَلِمُوا أَنَّ هَذَا أَمْرٌ مِنَ اللَّهِ تَعَالَى فَأَخْرَجُوهُ مِنْ بَلَدِهِمْ، وَجَعَلُوهُ فِي قَرْيَةٍ مِنْ قُرَاهُمْ، فَأَخَذَهُمْ دَاءٌ فِي رِقَابِهِمْ، فَلَمَّا طَالَ عَلَيْهِمْ هَذَا جَعَلُوهُ فِي عَجَلَةٍ وَرَبَطُوهَا فِي بَقَرَتَيْنِ وَأَرْسَلُوهُمَا، فَيُقَالُ: إِنَّ الْمَلَائِكَةَ سَاقَتْهُمَا حَتَّى جَاءُوا بِهِمَا مَلَأَ بَنِي إِسْرَائِيلَ وَهُمْ يَنْظُرُونَ، كَمَا أَخْبَرَهُمْ نَبِيُّهُمْ بِذَلِكَ. فَاللَّهُ أَعْلَمُ عَلَى أَيِّ صِفَةٍ جَاءَتْ بِهِ الْمَلَائِكَةُ، وَالظَّاهِرُ أَنَّ الْمَلَائِكَةَ كَانَتْ تَحْمِلُهُ بِأَنْفُسِهِمْ، كَمَا هُوَ الْمَفْهُومُ مِنَ الْآيَةِ. وَاللَّهُ أَعْلَمُ. وَإِنْ كَانَ الْأَوَّلُ قَدْ ذَكَرَهُ كَثِيرٌ مِنَ الْمُفَسِّرِينَ أَوْ أَكْثَرُهُمْ. فَأَخْرَجَهُ طَالُوتُ إِلَيْهِمْ، فَأَقَرُّوا بِمُلْكِهِ سَاخِطِينَ وَخَرَجُوا مَعَهُ كَارِهِينَ، وَهُمْ ثَمَانُونَ أَلْفًا. فَلَمَّا خَرَجُوا قَالَ لَهُمْ طَالُوتُ: إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي. وَهُوَ نَهَرُ فِلَسْطِينَ، وَقِيلَ: الْأُرْدُنُّ، فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا، وَهُمْ أَرْبَعَةُ آلَافٍ، فَمَنْ شَرِبَ مِنْهُ عَطِشَ وَمَنْ لَمْ يَشْرَبْ مِنْهُ إِلَّا غُرْفَةً رَوِيَ، فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ. لَقِيَهُمْ جَالُوتُ، وَكَانَ ذَا بَأْسٍ شَدِيدٍ، فَلَمَّا رَأَوْهُ رَجَعَ أَكْثَرُهُمْ وَ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ، وَلَمْ يَبْقَ مَعَهُ غَيْرُ ثَلَاثِمَائَةٍ وَبِضْعَةَ عَشَرَ عَدَدُ أَهْلِ بَدْرٍ، فَلَمَّا رَجَعَ مَنْ رَجَعَ قَالُوا: كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ. وَكَانَ فِيهِمْ إِيشَى أَبُو دَاوُدَ وَمَعَهُ مِنْ أَوْلَادِهِ ثَلَاثَةَ عَشَرَ ابْنًا، وَكَانَ دَاوُدُ أَصْغَرَ بَنِيهِ، وَقَدْ خَلَّفَهُ يَرْعَى لَهُمْ وَيَحْمِلُ لَهُمُ الطَّعَامَ، وَكَانَ قَدْ قَالَ لِأَبِيهِ ذَاتَ يَوْمٍ: يَا أَبَتَاهْ، مَا أَرْمِي بِقَذَّافَتِي شَيْئًا إِلَّا صَرَعْتُهُ. ثُمَّ قَالَ لَهُ: لَقَدْ دَخَلْتُ بَيْنَ الْجِبَالِ فَوَجَدْتُ أَسَدًا رَابِضًا فَرَكِبْتُ عَلَيْهِ وَأَخَذْتُ بِأُذُنَيْهِ فَلَمْ أَخَفْهُ، ثُمَّ أَتَاهُ يَوْمًا آخَرَ فَقَالَ: إِنِّي لَأَمْشِي بَيْنَ الْجِبَالِ فَأُسَبِّحُ فَلَا يَبْقَى جَبَلٌ إِلَّا سَبَّحَ مَعِي. فَقَالَ لَهُ: أَبْشِرْ، فَإِنَّ هَذَا خَيْرٌ أَعْطَاكَهُ اللَّهُ. فَأَرْسَلَ اللَّهُ إِلَى النَّبِيِّ الَّذِي مَعَ طَالُوتَ قَرْنًا فِيهِ دُهْنٌ وَتَنُّورٌ مِنْ حَدِيدٍ، فَبَعَثَ بِهِ إِلَى طَالُوتَ، وَقَالَ لَهُ: إِنَّ صَاحِبَكُمُ الَّذِي يَقْتُلُ جَالُوتَ يُوضَعُ هَذَا الدُّهْنُ عَلَى رَأْسِهِ فَيَغْلِي حَتَّى يَسِيلَ مِنَ الْقَرْنِ، وَلَا يُجَاوِزَ رَأْسَهُ إِلَى وَجْهِهِ وَيَبْقَى عَلَى رَأْسِهِ كَهَيْئَةِ الْإِكْلِيلِ، وَيَدْخُلَ فِي هَذَا التَّنُّورِ فَيَمْلَأَهُ. فَدَعَا طَالُوتُ بَنِي إِسْرَائِيلَ فَجَرَّبَهُمْ، فَلَمْ يُوَافِقْهُ مِنْهُمْ أَحَدٌ، فَأُحْضِرَ دَاوُدُ مِنْ رَعْيِهِ، فَمَرَّ فِي طَرِيقِهِ بِثَلَاثَةِ أَحْجَارٍ، فَكَلَّمَتْهُ وَقُلْنَ: خُذْنَا يَا دَاوُدُ تَقْتُلْ بِنَا جَالُوتَ، فَأَخَذَهُنَّ فَجَعَلَهُنَّ فِي مِخْلَاتِهِ، وَكَانَ طَالُوتُ قَدْ قَالَ: مَنْ قَتَلَ جَالُوتَ زَوَّجْتُهُ ابْنَتِي وَأَجْرَيْتُ خَاتَمَهُ فِي مَمْلَكَتِي. فَلَمَّا جَاءَ دَاوُدُ، وَضَعُوا الْقَرْنَ عَلَى رَأْسِهِ، فَغَلَى حَتَّى ادَّهَنَ مِنْهُ وَلَبِسَ التَّنُّورَ فَمَلَأَهُ، وَكَانَ دَاوُدُ مِسْقَامًا أَزْرَقَ مِصْفَارًا، فَلَمَّا دَخَلَ فِي التَّنُّورِ تَضَايَقَ عَلَيْهِ حَتَّى مَلَأَهُ، فَرِحَ أَشْمُوِيلُ وَطَالُوتُ وَبَنُو إِسْرَائِيلَ بِذَلِكَ وَتَقَدَّمُوا إِلَى جَالُوتَ، وَتَصَافُّوا لِلْقِتَالِ، وَخَرَجَ دَاوُدُ نَحْوَ جَالُوتَ وَأَخَذَ الْأَحْجَارَ وَوَضَعَهَا فِي قَذَّافَتِهِ وَرَمَى بِهَا جَالُوتَ، فَوَقَعَ الْحَجَرُ بَيْنَ عَيْنَيْهِ فَنَقَبَ رَأْسَهُ فَقَتَلَهُ، وَلَمْ يَزَلِ الْحَجَرُ يَقْتُلُ كُلَّ مَنْ أَصَابَهُ يَنْفُذُ مِنْهُ إِلَى غَيْرِهِ، فَانْهَزَمَ عَسْكَرُ جَالُوتَ بِإِذْنِ اللَّهِ وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ طَلَبُوا مِنَ اللَّهِ أَنْ يُفْرِغَ عَلَيْهِمُ الصَّبْرَ; أَيْ يَغْمُرَهُمْ بِهِ مِنْ فَوْقِهِمْ، فَتَسْتَقِرَّ قُلُوبُهُمْ وَلَا تَقْلَقَ، وَأَنْ يُثَبِّتَ أَقْدَامَهُمْ فِي مَجَالِ الْحَرْبِ، وَمُعْتَرَكِ الْأَبْطَالِ، وَحَوْمَةِ الْوَغَى، وَالدُّعَاءِ إِلَى النِّزَالِ، فَسَأَلُوا التَّثَبُّتَ الظَّاهِرَ وَالْبَاطِنَ، وَأَنْ يُنْزِلَ عَلَيْهِمُ النَّصْرَ عَلَى أَعْدَائِهِمْ وَأَعْدَائِهِ، مِنَ الْكَافِرِينَ الْجَاحِدِينَ بِآيَاتِهِ وَآلَائِهِ، فَأَجَابَهُمُ الْعَظِيمُ الْقَدِيرُ السَّمِيعُ الْبَصِيرُ الْحَكِيمُ الْخَبِيرُ إِلَى مَا سَأَلُوا وَأَنَالَهُمْ مَا إِلَيْهِ فِيهِ رَغِبُوا وَلِهَذَا قَالَ: فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ أَيْ; بِحَوْلِ اللَّهِ لَا بِحَوْلِهِمْ، وَبِقُوَّةِ اللَّهِ وَنَصْرِهِ لَا بِقُوَّتِهِمْ وَعَدَدِهِمْ، مَعَ كَثْرَةِ أَعْدَائِهِمْ وَكَمَالِ عَدَدِهِمْ، كَمَا قَالَ تَعَالَى: وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ. وَقَوْلُهُ تَعَالَى: وَقَتَلَ دَاوُدُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ شجاعة داود عليه السلام فِيهِ دَلَالَةٌ عَلَى شَجَاعَةِ دَاوُدَ، عَلَيْهِ السَّلَامُ، وَأَنَّهُ قَتَلَهُ قَتْلًا أَذَلَّ بِهِ جُنْدَهُ وَكَسَّرَ جَيْشَهُ، وَلَا أَعْظَمَ مِنْ غَزْوَةٍ يَقْتُلُ فِيهَا مَلِكٌ عَدُوَّهُ، فَيَغْنَمُ بِسَبَبِ ذَلِكَ الْأَمْوَالَ الْجَزِيلَةَ، وَيَأْسِرُ الْأَبْطَالَ وَالشُّجْعَانَ وَالْأَقْرَانَ، وَتَعْلُو كَلِمَةُ الْإِيمَانِ عَلَى الْأَوْثَانِ، وَيُدَالُ لِأَوْلِيَاءِ اللَّهِ عَلَى أَعْدَائِهِ، وَيَظْهَرُ الدِّينُ الْحَقُّ عَلَى الْبَاطِلِ وَأَوْلِيَائِهِ. ووفى طَالُوتُ بِمَا وَعَدَ وزَوَّجَ داود ابْنَتَهُ وَأَجْرَى حُكْمَهُ فِي مُلْكِهِ، وَعَظُمَ دَاوُدُ، عَلَيْهِ السَّلَامُ، عِنْدَ بَنِي إِسْرَائِيلَ، وَأَحَبُّوهُ وَمَالُوا إِلَيْهِ أَكْثَرَ مِنْ طَالُوتَ، فَذَكَرُوا أَنَّ طَالُوتَ حَسَدَهُ وَأَرَادَ قَتْلَهُ، وَاحْتَالَ عَلَى ذَلِكَ، فَلَمْ يَصِلْ إِلَيْهِ، وَجَعَلَ الْعُلَمَاءُ يَنْهَوْنَ طَالُوتَ عَنْ قَتْلِ دَاوُدَ، فَتَسَلَّطَ عَلَيْهِمْ فَقَتَلَهُمْ، حَتَّى لَمْ يَبْقَ مِنْهُمْ إِلَّا الْقَلِيلُ، ثُمَّ حَصَلَ لَهُ تَوْبَةٌ وَنَدَمٌ وَإِقْلَاعٌ عَمَّا سَلَفَ مِنْهُ، وَجَعَلَ يُكْثِرُ مِنَ الْبُكَاءِ، وَيَخْرُجُ إِلَى الْجَبَّانَةِ فَيَبْكِي حَتَّى يَبُلَّ الثَّرَى بِدُمُوعِهِ، فَنُودِيَ ذَاتَ يَوْمٍ مِنَ الْجَبَّانَةِ: أَنْ يَا طَالُوتُ، قَتَلْتَنَا وَنَحْنُ أَحْيَاءٌ، وَآذَيْتَنَا وَنَحْنُ أَمْوَاتٌ. فَازْدَادَ لِذَلِكَ بُكَاؤُهُ وَخَوْفُهُ، وَاشْتَدَّ وَجَلُهُ، ثُمَّ جَعَلَ يَسْأَلُ عَنْ عَالِمٍ يَسْأَلُهُ عَنْ أَمْرِهِ، وَهَلْ لَهُ مِنْ تَوْبَةٍ، فَقِيلَ لَهُ: وَهَلْ أَبْقَيْتَ عَالِمًا؟ حَتَّى دُلَّ عَلَى امْرَأَةٍ مِنَ الْعَابِدَاتِ، فَأَخَذَتْهُ فَذَهَبَتْ بِهِ إِلَى قَبْرِ يُوشَعَ، عَلَيْهِ السَّلَامُ، قَالُوا: فَدَعَتِ اللَّهَ فَقَامَ يُوشَعُ مِنْ قَبْرِهِ، فَقَالَ: أَقَامَتِ الْقِيَامَةُ؟ فَقَالَتْ: لَا وَلَكِنَّ هَذَا طَالُوتُ يَسْأَلُكَ: هَلْ لَهُ مِنْ تَوْبَةٍ؟ فَقَالَ: نَعَمْ، يَنْخَلِعُ مِنَ الْمُلْكِ، وَيَذْهَبُ فَيُقَاتِلُ فِي سَبِيلِ اللَّهِ حَتَّى يُقْتَلَ. ثُمَّ عَادَ مَيِّتًا. فَتَرَكَ الْمُلْكَ لِدَاوُدَ، عَلَيْهِ السَّلَامُ، وَذَهَبَ وَمَعَهُ ثَلَاثَةَ عَشَرَ مِنْ أَوْلَادِهِ، فَقَاتَلُوا فِي سَبِيلِ اللَّهِ حَتَّى قُتِلُوا. قَالُوا: فَذَلِكَ قَوْلُهُ تَعَالَى: وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ هَكَذَا ذَكَرَهُ ابْنُ جَرِيرٍ فِي " تَارِيخِهِ " مِنْ طَرِيقِ السُّدِّيِّ بِإِسْنَادِهِ. وَفِي بَعْضِ هَذَا نَظَرٌ وَنَكَارَةٌ. وَاللَّهُ أَعْلَمُ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: النَّبِيُّ الَّذِي بُعِثَ فَأَخْبَرَ طَالُوتَ بِتَوْبَتِهِ، هُوَ الْيَسَعُ بْنُ أَخْطُوبَ. حَكَاهُ ابْنُ جَرِيرٍ أَيْضًا. وَذَكَرَ الثَّعْلَبِيُّ أَنَّهَا أَتَتْ بِهِ إِلَى قَبْرِ أَشْمَوِيلَ، فَعَاتَبَهُ عَلَى مَا صَنَعَ بَعْدَهُ مِنَ الْأُمُورِ. وَهَذَا أَنْسَبُ. وَلَعَلَّهُ إِنَّمَا رَآهُ فِي النَّوْمِ، لَا أَنَّهُ قَامَ مِنَ الْقَبْرِ حَيًّا; فَإِنَّ هَذَا إِنَّمَا يَكُونُ مُعْجِزَةً لِنَبِيٍّ، وَتِلْكَ الْمَرْأَةُ لَمْ تَكُنْ نَبِيَّةً. وَاللَّهُ أَعْلَمُ. قَالَ ابْنُ جَرِيرٍ: وَزَعَمَ أَهْلُ التَّوْرَاةِ أَنَّ مُدَّةَ مُلْكِ طَالُوتَ إِلَى أَنْ قُتِلَ مَعَ أَوْلَادِهِ، كَانَتْ أَرْبَعِينَ سَنَةً. فَاللَّهُ أَعْلَمُ.

     ✧ The ʿAmāliqah, with their king Jālūt, had inflicted great harm upon the Children of Israel, so much so that they nearly destroyed them. When the Children of Israel saw that, they said: “Send us a king so that we may fight in the path of God.” He said: “Would you perhaps, if fighting were prescribed for you, refrain from fighting?” They said: “And what is it with us that we should not fight in the path of God, when we have been expelled from our homes and from our children?” — meaning: what prevents us from fighting, when we have been expelled from our homes and from our children? They were saying: we are robbed and bereaved, so it is fitting for us to fight for our children who have been plundered and oppressed among them, and taken captive in their grasp. So he supplicated to God, and He sent him a staff and a horn containing oil. It was said to him: “Your companion will be the height of this staff, and when a man enters upon you and the oil in the horn bubbles, then he is the king of the Children of Israel. Anoint his head with it and make him king over them.” So they measured themselves against the staff, but they were not like it. Ṭālūt was a tanner. It is said he was a water-carrier who sold water. His donkey went astray, so he set out looking for it. When he passed by the place where Ashmūʾīl was, he entered to ask him to supplicate for him so that God might return his donkey. When he entered, the oil bubbled. They measured him against the staff, and he was like it. And their prophet said to them: “Indeed God has sent you Ṭālūt as king.” In Syriac he is Shāwul b. Qays b. Anmār b. Ḍirār b. Yaḥruf b. Yaftaḥ b. Aysh b. Binyāmīn b. Yaʿqūb b. Isḥāq. They said to him: “You have never been more lying than at this hour! We are of the tribe of kingship, and Ṭālūt has not been given abundance of wealth that we should follow him.” Ashmūʾīl said: “Indeed God has chosen him over you and increased him abundantly in knowledge and stature.” They said: “If you are truthful, bring a sign.” He said: “The sign of his kingship is that the Ark will come to you, containing a sakīnah from your Lord and a remnant of what the family of Mūsā and the family of Hārūn left behind, carried by the angels.” This too was from the blessing of this righteous man’s authority over them and his good fortune for them: that God returned to them the Ark that had been taken from them, and over which the enemies had overpowered them; they had been aided against their enemies by means of it. “Containing a sakīnah from your Lord.” The interpretation of sakīnah: it is the head of a cat. It is said: a golden basin in which the hearts of the prophets are washed. It is said: other than that. In it were the tablets, which were made of pearl, ruby, and chrysolite. As for the remnant, it is the staff of Mūsā and the fragments of the tablets. So the angels carried it and brought it to Ṭālūt during the day, between heaven and earth, while the people were watching, so that it would be a sign from God to you and a dazzling proof of the truth of what I say to you, and of the soundness of this righteous king’s authority over you. For this reason He said: “Indeed in that is a sign for you, if you are believers.” It is said: when the ʿAmāliqah overpowered this Ark, and in it was what has been mentioned of the sakīnah and the blessed remnant — and it is said that the Torah was also in it — when it settled in their hands, they placed it under an idol of theirs in their land. When morning came, the Ark was on top of the idol. They placed it underneath again. On the second day, the Ark was above the idol. When this recurred, they knew that this was a matter from God Almighty. So they took it out of their land and placed it in one of their villages. Then a disease seized them in their necks. When this went on for a long time, they placed it on a cart and tied it to two cows, and let them go. It is said that the angels drove the two cows until they brought them to the assembly of the Children of Israel while they were watching, just as their prophet had informed them. God knows best in what manner the angels brought it. The apparent meaning is that the angels carried it themselves, as is understood from the verse. God knows best — although the former has been mentioned by many, or most, of the commentators. So Ṭālūt brought it out to them, and they acknowledged his kingship reluctantly, and went out with him unwillingly. They were eighty thousand. When they set out, Ṭālūt said to them: “Indeed God will test you with a river. Whoever drinks from it is not of me, and whoever does not taste it is of me.” It is the river of Palestine; it is said: the Jordan. They drank from it except a few — they were four thousand. Whoever drank from it became thirsty, and whoever did not drink from it except a handful was satisfied. So when he crossed it, he and those who believed with him — Jālūt met them, and he was of mighty prowess. When they saw him, most of them turned back, and said: “We have no power today against Jālūt and his troops.” None remained with him except three hundred and ten-odd — the number of the people of Badr. When those who turned back had turned back, they said: “How many a small company has overcome a large company by God’s permission! And God is with the patient.” Among them was Īshā, the father of Dāwūd, and with him were thirteen of his sons. Dāwūd was the youngest of his sons, and he had left him behind to tend the sheep for them and bring them food. One day he had said to his father: “O my father, I do not throw anything with my sling but that I fell it.” Then he said to him: “I entered among the mountains and found a lion crouching, and I mounted it and took hold of its ears, and I was not afraid of it.” Then one other day he came to him and said: “I walk among the mountains and glorify God, and no mountain remains but that it glorifies with me.” He said to him: “Rejoice, for this is good that God has given you.” Then God sent to the prophet who was with Ṭālūt a horn containing oil and an iron oven. He sent it to Ṭālūt and said to him: “Your companion who will kill Jālūt — this oil will be placed on his head and will boil until it flows from the horn, but it will not pass from his head to his face, and will remain on his head like a crown; and he will enter this oven and fill it.” So Ṭālūt summoned the Children of Israel and tested them, but none of them matched. Then Dāwūd was brought from his shepherding. On his way he passed by three stones, and they spoke to him and said: “Take us, O Dāwūd, so that you may kill Jālūt with us.” So he took them and put them in his bag. Ṭālūt had said: “Whoever kills Jālūt, I will marry him to my daughter and assign his seal to my kingdom.” When Dāwūd came, they placed the horn on his head. It boiled until he was anointed from it, and he put on the oven and filled it. Dāwūd was small-bodied, short, and blue-eyed. When he entered the oven, it tightened on him until he filled it. Ashmūʾīl, Ṭālūt, and the Children of Israel rejoiced at that, and they advanced toward Jālūt and lined up for battle. Dāwūd went out toward Jālūt, took the stones, placed them in his sling, and shot them at Jālūt. The stone fell between his eyes and pierced his head, killing him. The stone kept killing everyone it struck, passing through him to another. Then the army of Jālūt was routed by God’s permission. And when they went forth against Jālūt and his troops, they said: “Our Lord, pour upon us patience, and make firm our feet, and give us victory over the disbelieving people.” They asked God to pour patience upon them — that is, to immerse them in it from above, so that their hearts would be settled and not agitated; and to make their feet firm in the field of battle, the arena of heroes, the thick of combat, and the call to duel. They asked for outward and inward steadfastness, and for Him to send down victory upon them over their enemies and His enemies — the disbelievers who deny His signs and His favors. And the Mighty, the Powerful, the All-Hearing, the All-Seeing, the Wise, the All-Aware answered them with what they asked, and granted them what they desired. For this reason He said: “So they put them to flight by God’s permission” — that is, by God’s power and might, not by their own strength, and by God’s strength and help, not by their own power and numbers, despite the multitude of their enemies and their full count. As God Almighty said: “And God certainly helped you at Badr when you were weak. So fear God, that you may be grateful.” And His saying, Almighty: “And Dāwūd killed Jālūt, and God gave him sovereignty and wisdom, and taught him of what He willed.” — The courage of Dāwūd ﷺ. In this is an indication of the courage of Dāwūd ﷺ, and that he killed him in a way that humiliated his troops and broke his army. There is nothing greater than a battle in which a king kills his enemy, and thereby gains abundant spoils, captures heroes, brave men, and rivals, and the word of faith is exalted over idols, and God’s allies are given the upper hand over His enemies, and the true religion prevails over falsehood and its allies. And Ṭālūt fulfilled what he had promised, married his daughter to Dāwūd, and gave effect to his authority in his kingdom. Dāwūd ﷺ became great in the eyes of the Children of Israel, and they loved him and inclined to him more than to Ṭālūt. It is mentioned that Ṭālūt envied him and wanted to kill him, and plotted for that, but he could not reach him. The scholars began to forbid Ṭālūt from killing Dāwūd, so he turned on them and killed them, until only a few of them remained. Then he attained repentance and remorse and desisted from what he had done, and he began to weep profusely, and to go out to the cemetery and weep until he moistened the soil with his tears. One day a voice called out from the cemetery: “O Ṭālūt, you killed us while we were alive, and harmed us while we are dead.” So his weeping and fear increased, and his terror intensified. Then he began to ask about a scholar whom he could ask about his affair and whether he had any repentance. It was said to him: “Have you left any scholar?” Until he was guided to a woman among the devoted worshippers. She took him and went with him to the grave of Yūshaʿ ﷺ. They said: she supplicated to God, and Yūshaʿ rose from his grave and said: “Has the Hour come?” She said: “No, but this is Ṭālūt asking you: does he have any repentance?” He said: “Yes, he must renounce the kingship, and go and fight in the path of God until he is killed.” Then he returned to being dead. So he left the kingship to Dāwūd ﷺ, and went with thirteen of his sons, and they fought in the path of God until they were killed. They said: that is His saying, Almighty: “And God gave him sovereignty and wisdom, and taught him of what He willed.” Thus Ibn Jarīr mentioned it in his History from the way of al-Suddī with his chain. In some of this there is doubt and disapproval. God knows best. Muhammad b. Isḥāq said: the prophet who was sent and informed Ṭālūt of his repentance was al-Yasaʿ b. Akhṭūb. Ibn Jarīr also related it. Al-Thaʿlabī mentioned that she brought him to the grave of Ashmawīl, and he reproached him for what he had done after him of those matters. This is more fitting. Perhaps he only saw him in a dream, not that he rose from the grave alive; for this would only be a miracle of a prophet, and that woman was not a prophet. God knows best. Ibn Jarīr said: The People of the Torah claim that the duration of Ṭālūt’s kingship, until he was killed with his sons, was forty years. God knows best.

264. Tarikh (al-Tabari) 264No grade recorded

     كَانَ مِنْ أَمْرِهِ مَعَ قومه مَا قَصَّ اللَّهُ فِي كِتَابِهِ، قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ الْعَزِيزِ: أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ مُوسَى إِذْ قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِنْهُمْ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوا أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ إِنَّ فِي ذَلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُدُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلَكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ [ الْبَقَرَةِ: 246 - 251 ]

     ✧ Among his affair with his people was what Allah recounted in His Book. Allah the Exalted said in His Mighty Book: “Have you not regarded the council of the Children of Israel after Mūsā, when they said to a prophet of theirs: ‘Send us a king, and we will fight in the way of Allah.’ He said: ‘Would you perhaps, if fighting is prescribed for you, not fight?’ They said: ‘Why should we not fight in the way of Allah, when we have been expelled from our homes and our children?’ But when fighting was prescribed for them, they turned away, except a few of them; and Allah knows the evildoers. And their prophet said to them: ‘Allah has sent you Ṭālūt as king.’ They said: ‘How can kingship be his over us, when we have better right to kingship than he, and he has not been given amplitude of wealth?’ He said: ‘Allah has chosen him over you, and increased him broadly in knowledge and body. Allah gives His kingship to whomever He wills; and Allah is All-embracing, All-knowing.’ And their prophet said to them: ‘The sign of his kingship is that the Ark will come to you, in it a Shekhinah from your Lord, and a remnant of what the family of Mūsā and the family of Hārūn left behind, borne by the angels. Surely in that is a sign for you, if you are believers.’ And when Ṭālūt set out with the troops, he said: ‘Allah is testing you with a river. Whoever drinks from it is not of me, and whoever does not taste it is of me, except him who scoops a scoop with his hand.’ But they drank from it, except a few of them. Then, when he crossed it, he and those who believed with him, they said: ‘We have no power today against Jālūt and his troops.’ Those who thought they would meet Allah said: ‘How many a small company has overcome a numerous company by Allah’s leave; and Allah is with the patient.’ And when they went forth against Jālūt and his troops, they said: ‘Our Lord, pour out patience upon us, and make our feet firm, and help us against the disbelieving people.’ So they routed them by Allah’s leave, and Dāwūd killed Jālūt, and Allah gave him kingship and wisdom, and taught him of what He willed. Were it not for Allah’s driving back the people, some by means of others, the earth would have been corrupted; but Allah is bountiful to all beings.” [al-Baqarah: 246–251]

265. Tarikh (al-Tabari) 265No grade recorded

     مُلَخَّصُ قِصَّةِ شَمْوِيلَ عَلَيْهِ السَّلَامُ هُوَ شَمْوِيلُ - وَيُقَالُ: أَشْمَوِيلُ - بْنُ بَالَى بْنِ عَلْقَمَةَ بْنِ يَرْخَامَ بْنِ أَلْيَهْوَ بْنِ تَهْوِ بْنِ صُوفَ بْنِ عَلْقَمَةَ بْنِ مَاحِثَ بْنِ عَمُوصَا بْنِ عِزْرِيَا. قَالَ مُقَاتِلٌ: هُوَ مِنْ ذُرِّيَّةِ هَارُونَ، وَمَعْنَى أَشْمَوِيلَ سَمِعَ اللَّهُ دُعَائِي وَذَلِكَ أَنَّ أُمَّهُ وَلَدَتْهُ وَهِيَ عَجُوزٌ بَعْدَمَا دَعَتِ اللَّهَ أَنْ يُرْزَقَهَا الْوَلَدَ. وَهُوَ الَّذِي أَرْسَلَهُ اللَّهُ إِلَى بَنِي إِسْرَائِيلَ لَمَّا دَعَوْا أَنْ يَبْعَثَ اللَّهُ لَهُمْ مَلِكًا أَوْ نَبِيًّا يُقَاتِلُونَ مَعَهُ لَمَّا أُخِذَ التَّابُوتُ مِنْهُمْ، وَقَدْ قَصَدَهُمْ جَالُوتُ بِجُنُودِهِ، وَفِي عَهْدِهِ بَعَثَ اللَّهُ طَالُوتَ مَلِكًا يُقَاتِلُونَ مَعَهُ جَالُوتَ، وَعَادَ إِلَيْهِمُ التَّابُوتُ تَحْمِلُهُ الْمَلَائِكَةُ، وَقَتَلَ - فِي عَهْدِهِ أَيْضًا - دَاوُدُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ.

     ✧ Summary of the story of Shamwīl ﷺ He is Shamwīl – and it is said: Ashmūʾīl – b. Bālā b. ʿAlqamah b. Yarkhām b. Alyahwā b. Tahwā b. Ṣūfā b. ʿAlqamah b. Māḥith b. ʿAmūṣā b. ʿIzriyā. Muqātil said: He was of the progeny of Hārūn, and the meaning of Ashmūʾīl is "Allah heard my supplication," and that is because his mother gave birth to him when she was an old woman, after she supplicated Allah to grant her a child. He is the one whom Allah sent to the Children of Israel when they called upon Allah to send them a king or a prophet with whom they would fight, when the Ark was taken from them, and Jālūt had come against them with his armies. And in his time Allah sent Ṭālūt as king, with whom they would fight Jālūt, and the Ark returned to them carried by the angels. And in his time also Dāwūd killed Jālūt, and Allah gave him the kingdom and wisdom and taught him of what He willed.

266. Tarikh (al-Tabari) 266No grade recorded

     مُلَخَّصُ قِصَّةِ دَاوُدَ عَلَيْهِ السَّلَامُ يَعُودُ نَسَبُ نَبِيِّ اللَّهِ دَاوُدَ عَلَيْهِ السَّلَامُ إِلَى الْخَلِيلِ إِبْرَاهِيمَ فَهُوَ دَاوُدُ بْنُ إِيشَا بْنِ عُوَيْدَ بْنِ بَاعَزَ بْنِ سَلَمُونَ بْنِ نَحْشُوَنَ بْنِ عَوِينَاذَبَ بْنِ إِرَمَ بْنِ حَصَرُونَ بْنِ فَارَصَ بْنِ يَهُوذَا بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ. وَقَدْ جَاءَ ذِكْرُهُ عَلَيْهِ السَّلَامُ وَمَا كَانَ مِنْ أَحْوَالِهِ فِي غَيْرِ مَا مَوْضِعٍ مِنْ كِتَابِ اللَّهِ تَعَالَى، فَقَالَ سُبْحَانَهُ: وَقَتَلَ دَاوُدُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ [الْبَقَرَةِ: 251]. وَعَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: كَانَ دَاوُدُ، عَلَيْهِ السَّلَامُ، قَصِيرًا، أَزْرَقَ الْعَيْنَيْنِ، قَلِيلَ الشَّعْرِ، طَاهِرَ الْقَلْبِ نَقِيَّهُ. وَقَدْ آتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَكَانَ تَوْلِيَتُهُ الْمُلْكَ عَقِبَ قَتْلِهِ جَالُوتَ حَيْثُ مَالَتْ بَنُو إِسْرَائِيلَ إِلَيْهِ، وَأَحَبُّوهُ حُبًّا شَدِيدًا وَهُوَ أَوَّلُ مَنْ جُمِعَ لَهُ بَيْنَ الْمُلْكِ وَالنُّبُوَّةِ وَكَانَا يَفْتَرِقَانِ قَبْلَ ذَلِكَ. وَقَدْ كَانَ عَلَيْهِ السَّلَامُ يَأْكُلُ مِنْ عَمَلِ يَدَيْهِ وَقَدْ عَلَّمَهُ اللَّهُ تَعَالَى صِنَاعَةَ الدُّرُوعِ فَكَانَ يَصْنَعُ كُلَّ يَوْمٍ دِرْعًا وَيَبِيعُهُ وَيَأْكُلُ مِنْ ثَمَنِهِ وَقَدْ أَلَانَ اللَّهُ لَهُ الْحَدِيدَ كَمَا أَخْبَرَ فِي كِتَابِهِ الْعَزِيزِ وَأَلَنَّا لَهُ الْحَدِيدَ [سَبَأٍ: 10]. وَأَمَّا عَنْ عِبَادَتِهِ فَقَدْ ثَبَتَ فِي " الصَّحِيحَيْنِ " أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: أَحَبُّ الصَّلَاةِ إِلَى اللَّهِ صَلَاةُ دَاوُدَ، وَأَحَبُّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ ; كَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ، وَكَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا وَلَا يَفِرُّ إِذَا لَاقَى". وَقَدْ وَهَبَهُ اللَّهُ تَعَالَى صَوْتًا شَجِيًّا نَدِيًّا فَكَانَ إِذَا قَرَأَ الزَّبُورَ وَسَبَّحَ الرَّحْمَنَ سَبَّحَ مَعَهُ كُلُّ شَيْءٍ فَكَانَتْ تُرِدِّدُ مَعَهُ الْجِبَالُ وَالطَّيْرُ فَضْلًا مِنَ اللَّهِ نِعْمَةً قَالَ سُبْحَانَهُ: وَلَقَدْ آتَيْنَا دَاوُدَ مِنَّا فَضْلا يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ [سَبَأٍ: 10]. وَقَدْ أَخْبَرَ اللَّهُ تَعَالَى عَنْ أَنَّهُ فَتَنَ دَاوُدَ عَلَيْهِ السَّلَامُ وَأَنَّهُ أَنَابَ وَتَابَ، وَقَدْ ذُكِرَ حَوْلَ هَذَا الْأَمْرِ الْعَدِيدُ مِنَ الْقِصَصِ وَالْإِسْرَائِيلِيَّاتِ وَلَا يَنْبَغِي أَنْ يُلْتَفَتَ إِلَيْهَا وَإِنَّمَا يُقْتَصَرُ عَلَى مَا فِي كِتَابِ اللَّهِ تَعَالَى مِنَ الْبَيَانِ فَقَدْ قَالَ عَزَّ مِنْ قَائِلٍ: وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ إِذْ دَخَلُوا عَلَى دَاوُدَ فَفَزِعَ مِنْهُمْ قَالُوا لا تَخَفْ خَصْمَانِ بَغَى بَعْضُنَا عَلَى بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلا تُشْطِطْ وَاهْدِنَا إِلَى سَوَاءِ الصِّرَاطِ إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةً وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَى بَعْضٍ إِلا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ وَظَنَّ دَاوُدُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ فَغَفَرْنَا لَهُ ذَلِكَ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ [ص: 21 - 25]. وَمِنْ مَأْثُورَاتِهِ عَلَيْهِ السَّلَامُ مَا رَوَى الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ دَاوُدَ، عَلَيْهِ السَّلَامُ قَالَ: «كُنْ لِلْيَتِيمِ كَالْأَبِ الرَّحِيمِ، وَاعْلَمْ أَنَّكَ كَمَا تَزْرَعُ كَذَلِكَ تَحْصُدُ». وَقَوْلُهُ: «مَا أَقْبَحَ الْفَقْرَ بَعْدَ الْغِنَى، وَأَقْبَحُ مِنْ ذَلِكَ الضَّلَالَةُ بَعْدَ الْهُدَى». وَقَدْ كَانَ فِي زَمَانِهِ ﷺ الْبَدْءُ فِي بِنَاءِ بَيْتِ الْمَقْدِسِ، وَذَلِكَ أَنَّ النَّاسَ كَانَ قَدْ أَصَابَهُمْ فِي زَمَانِ دَاوُدَ طَاعُونٌ جَارِفٌ، فَخَرَجَ بِهِمْ إِلَى مَوْضِعِ بَيْتِ الْمَقْدِسِ، وَكَانَ يَرَى الْمَلَائِكَةَ تَعْرُجُ مِنْهُ إِلَى السَّمَاءِ، فَلِهَذَا قَصَدَهُ لِيَدْعُوَ فِيهِ، فَلَمَّا وَقَفَ مَوْضِعَ الصَّخْرَةِ دَعَا اللَّهَ تَعَالَى فِي كَشْفِ الطَّاعُونِ عَنْهُمْ، فَاسْتَجَابَ لَهُ وَرُفِعَ الطَّاعُونُ، فَاتَّخَذُوا ذَلِكَ الْمَوْضِعَ مَسْجِدًا، وَكَانَ الشُّرُوعُ فِي بِنَائِهِ إِحْدَى عَشْرَةِ سَنَةً مَضَتْ مِنْ مُلْكِهِ، وَتُوُفِّيَ قَبْلَ أَنْ يَسْتَتِمَّ بِنَاءَهُ. وَقَدْ تَوَفَّاهُ اللَّهُ عَنْ عُمْرِ مِائَةِ سَنَةٍ، وَقَدْ جَاءَ فِي وَفَاتِهِ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: كَانَ دَاوُدُ النَّبِيُّ فِيهِ غَيْرَةٌ شَدِيدَةٌ، وَكَانَ إِذَا خَرَجَ أُغْلِقَتِ الْأَبْوَابُ، فَلَمْ يَدْخُلْ عَلَى أَهْلِهِ أَحَدٌ حَتَّى يَرْجِعَ، قَالَ: فَخَرَجَ ذَاتَ يَوْمٍ وَغُلِّقَتِ الدَّارُ، فَأَقْبَلَتِ امْرَأَتُهُ تَطَّلِعُ إِلَى الدَّارِ، فَإِذَا رَجُلٌ قَائِمٌ وَسَطَ الدَّارِ، فَقَالَتْ لِمَنْ فِي الْبَيْتِ: مِنْ أَيْنَ دَخَلَ هَذَا الرَّجُلُ وَالدَّارُ مُغْلَقَةٌ ؟ وَاللَّهِ لَتُفْتَضَحُنَّ بِدَاوُدَ. فَجَاءَ دَاوُدُ، فَإِذَا الرَّجُلُ قَائِمٌ وَسَطَ الدَّارِ، فَقَالَ لَهُ دَاوُدُ: مَنْ أَنْتَ ؟ قَالَ: أَنَا الَّذِي لَا أَهَابُ الْمُلُوكَ وَلَا يَمْتَنِعُ مِنِّي شَيْءٌ، فَقَالَ دَاوُدُ: أَنْتَ وَاللَّهِ مَلَكُ الْمَوْتِ، فَمَرْحَبًا بِأَمْرِ اللَّهِ. فَرَمَلَ دَاوُدُ مَكَانَهُ حَيْثُ قُبِضَتْ رُوحُهُ، حَتَّى فُرِغَ مِنْ شَأْنِهِ، وَطَلَعَتْ عَلَيْهِ الشَّمْسُ، فَقَالَ سُلَيْمَانُ لِلطَّيْرِ: أَظِلِّي عَلَى دَاوُدَ. فَأَظَلَّتْهُ الطَّيْرُ حَتَّى أَظْلَمَتْ عَلَيْهِمَا الْأَرْضُ، فَقَالَ لَهَا سُلَيْمَانُ: اقْبِضِي جَنَاحًا جَنَاحًا، قَالَ أَبُو هُرَيْرَةَ: يُرِينَا رَسُولُ اللَّهِ ﷺ كَيْفَ فَعَلَتِ الطَّيْرُ. وَقَبَضَ رَسُولُ اللَّهِ ﷺ بِيَدِهِ.

     ✧ Summary of the story of Dāwūd ﷺ The lineage of the Prophet of Allah Dāwūd ﷺ goes back to the Friend of Allah Ibrāhīm: he is Dāwūd b. Īshā b. ʿUwayd b. Bāʿaz b. Salamūn b. Naḥshūn b. ʿAwīnādhb b. Iram b. Ḥaṣrūn b. Fāraṣ b. Yahūdha b. Yaʿqūb b. Isḥāq b. Ibrāhīm the Friend. Mention of him ﷺ and what occurred of his circumstances has come in more than one place in the Book of Allah, Exalted is He. He, glorified is He, said: And Dāwūd killed Jālūt, and Allah gave him the kingdom and the wisdom and taught him of what He willed [al-Baqarah: 251]. From Wahb b. Munabbih, who said: Dāwūd ﷺ was short, blue-eyed, with little hair, pure of heart and clean. Allah gave him the kingdom and the wisdom, and his assumption of the kingdom came after he killed Jālūt, when the Children of Israel inclined to him and loved him with a strong love. He was the first for whom the kingdom and prophethood were combined; before that they had been separate. He ﷺ used to eat from the work of his own hands. Allah, Exalted is He, taught him the craft of making coats of mail, and he would make a coat of mail every day, sell it, and eat from its price. Allah made iron soft for him as He informed in His Mighty Book: And We made iron soft for him [Sabaʾ: 10]. As for his worship, it is established in the Two Ṣaḥīḥs that the Messenger of Allah ﷺ said: "The most beloved prayer to Allah is the prayer of Dāwūd, and the most beloved fasting to Allah is the fasting of Dāwūd. He would sleep half the night, stand in prayer for a third of it, and sleep a sixth of it, and he would fast one day and break his fast one day, and he would not flee when he met the enemy." Allah, Exalted is He, granted him a melodious, resonant voice. When he recited the Zabūr and glorified the Most Merciful, everything glorified with him. The mountains and the birds repeated after him, as a bounty and blessing from Allah. He, glorified is He, said: And We certainly gave Dāwūd a bounty from Us: O mountains, echo with him, and the birds [Sabaʾ: 10]. Allah, Exalted is He, informed that He tested Dāwūd ﷺ and that he turned in repentance and repented. Many stories and Israelite traditions have been mentioned concerning this matter, but no attention should be paid to them. One should confine oneself to what is in the Book of Allah, Exalted is He, of clarification, for He, Mighty is He who speaks, said: And has the story of the two disputants come to you, when they climbed over the wall of the prayer chamber? When they entered upon Dāwūd and he was startled by them, they said: Do not fear; two disputants, one of us has wronged the other, so judge between us with truth, and do not be unjust, and guide us to the even path. Indeed this is my brother; he has ninety-nine ewes and I have one ewe, so he said: Entrust her to me, and he overpowered me in speech. He said: He has certainly wronged you by asking for your ewe to add to his ewes. Indeed many associates wrong one another, except those who believe and do righteous deeds, and few are they. And Dāwūd thought that We had tested him, so he sought forgiveness from his Lord, fell down bowing, and turned in repentance. So We forgave him that. Indeed he has nearness to Us and a good place of return [Ṣād: 21–25]. Among his transmitted sayings ﷺ is what al-Ḥāfiẓ Ibn ʿAsākir reported in the biography of Dāwūd ﷺ: "Be to the orphan like a merciful father, and know that as you sow, so shall you reap." And his saying: "How ugly is poverty after wealth, and uglier than that is misguidance after guidance." In his time ﷺ the beginning of the building of the Holy House took place. The people had been stricken in the time of Dāwūd by a sweeping plague, and he went out with them to the site of the Holy House. He saw the angels ascending from it to the sky, so he aimed for it in order to supplicate there. When he stood at the place of the Rock, he called upon Allah, Exalted is He, to lift the plague from them, and He answered him and the plague was lifted. They took that place as a mosque. The start of its building was eleven years into his reign, and he died before completing its construction. Allah took him at the age of one hundred years. Concerning his death, it has come in the ḥadīth of Abū Hurayrah that the Messenger of Allah ﷺ said: "Dāwūd the Prophet had intense protective jealousy. When he went out, the doors were locked, and no one entered upon his family until he returned." He said: "One day he went out and the house was locked. His wife came and looked into the house, and there was a man standing in the middle of the house. She said to those in the house: From where did this man enter while the house is locked? By Allah, you will be disgraced before Dāwūd. Dāwūd came and found the man standing in the middle of the house. Dāwūd said to him: Who are you? He said: I am the one who does not fear kings and from whom nothing can be withheld. Dāwūd said: You, by Allah, are the Angel of Death. Welcome to the command of Allah. Dāwūd remained in his place where his soul was taken, until his matter was finished, and the sun rose upon him. Sulaymān said to the birds: Shade Dāwūd. The birds shaded him until the earth became dark upon them. He said to them: Fold a wing, a wing." Abū Hurayrah said: "The Messenger of Allah ﷺ showed us how the birds did it, and the Messenger of Allah ﷺ made a grasping motion with his hand."

267. Tarikh (al-Tabari) 267No grade recorded

     قِصَّةُ دَاوُدَ عَلَيْهِ السَّلَامُ وَمَا كَانَ فِي أَيَّامِهِ وَذِكْرُ فَضَائِلِهِ وَشَمَائِلِهِ  وَدَلَائِلُ نُبُوَّتِهِ وَأَعْلَامِهِ نسب داود عليه السلام وصفته هُوَ دَاوُدُ بْنُ إِيشَا بْنِ عُوَيْدَ بْنِ بَاعَزَ بْنِ سَلَمُونَ بْنِ نَحْشُوَنَ بْنِ عَوِينَاذَبَ بْنِ إِرَمَ بْنِ حَصَرُونَ بْنِ فَارَصَ بْنِ يَهُوذَا بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ عَبْدُ اللَّهِ وَنَبِيُّهُ وَخَلِيفَتُهُ فِي أَرْضِ بَيْتِ الْمَقْدِسِ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ بَعْضِ أَهْلِ الْعِلْمِ، عَنْ وَهْبِ بْنِ مُنَبِّهٍ، كَانَ دَاوُدُ، عَلَيْهِ السَّلَامُ، قَصِيرًا، أَزْرَقَ الْعَيْنَيْنِ، قَلِيلَ الشَّعْرِ، طَاهِرَ الْقَلْبِ نَقِيَّهُ. قتله جالوت وتنصيبه ملكًا تُقُدِّمَ أَنَّهُ لَمَّا قَتَلَ جَالُوتَ، وَكَانَ قَتْلُهُ لَهُ - فِيمَا ذَكَرَ ابْنُ عَسَاكِرَ - عِنْدَ قَصْرِ أُمِّ حَكِيمٍ بِقُرْبِ مَرْجِ الصُّفَّرِ. فَأَحَبَّتْهُ بَنُو إِسْرَائِيلَ وَمَالُوا إِلَيْهِ وَإِلَى مُلْكِهِ عَلَيْهِمْ، فَكَانَ مِنْ أَمْرِ طَالُوتَ مَا كَانَ وَصَارَ الْمُلْكُ إِلَى دَاوُدَ، عَلَيْهِ السَّلَامُ، وَجَمَعَ اللَّهُ لَهُ بَيْنَ الْمُلْكِ وَالنُّبُوَّةِ، بَيْنَ خَيْرَيِ الدُّنْيَا وَالْآخِرَةِ، وَكَانَ الْمُلْكُ يَكُونُ فِي سِبْطٍ، وَالنُّبُوَّةُ فِي سِبْطٍ آخَرَ، فَاجْتَمَعَ فِي دَاوُدَ هَذَا وَهَذَا، كَمَا قَالَ تَعَالَى: وَقَتَلَ دَاوُدُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلَكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ [ الْبَقَرَةِ: 251 ]. أَيْ: لَوْلَا إِقَامَةُ الْمُلُوكِ حُكَّامًا عَلَى النَّاسِ لَأَكَلَ قَوِيُّ النَّاسِ ضَعِيفَهُمْ. وَلِهَذَا جَاءَ فِي بَعْضِ الْآثَارِ: السُّلْطَانُ ظِلُّ اللَّهِ فِي أَرْضِهِ وَقَالَ أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ بْنُ عَفَّانَ إِنَّ اللَّهَ لَيَزَعُ بِالسُّلْطَانِ مَا لَا يَزَعُ بِالْقُرْآنِ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ فِي " تَارِيخِهِ ": أَنَّ جَالُوتَ لَمَّا بَارَزَ طَالُوتَ، فَقَالَ لَهُ: اخْرُجْ إِلَيَّ أَوْ أَخْرُجُ إِلَيْكَ فَنَدَبَ طَالُوتُ النَّاسَ، فَانْتَدَبَ دَاوُدُ، فَقَتَلَ جَالُوتَ. قَالَ وَهْبُ بْنُ مُنَبِّهٍ: فَمَالَ النَّاسُ إِلَى دَاوُدَ، حَتَّى لَمْ يَكُنْ لِطَالُوتَ ذِكْرٌ وَخَلَعُوا طَالُوتَ وَوَلَّوْا عَلَيْهِمْ دَاوُدَ. وَقِيلَ: إِنَّ ذَلِكَ عَنْ أَمْرِ شَمْوِيلَ، حَتَّى قَالَ بَعْضُهُمْ: إِنَّهُ وَلَّاهُ قَبْلَ الْوَقْعَةِ. قَالَ ابْنُ جَرِيرٍ: وَالَّذِي عَلَيْهِ الْجُمْهُورُ أَنَّهُ إِنَّمَا وَلِيَ الْمُلْكَ بَعْدَ قَتْلِ جَالُوتَ. وَاللَّهُ أَعْلَمُ. وَرَوَى ابْنُ عَسَاكِرَ، عَنْ سَعِيدِ بْنِ عَبْدِ الْعَزِيزِ: أَنَّ قَتْلَهُ جَالُوتَ كَانَ عِنْدَ قَصْرِ أَمِّ حَكِيمٍ، وَأَنَّ النَّهْرَ الَّذِي هُنَاكَ هُوَ الْمَذْكُورُ فِي الْآيَةِ. فَاللَّهُ أَعْلَمُ. معجزات داود عليه السلام وعبادته وَقَالَ تَعَالَى: وَلَقَدْ آتَيْنَا دَاوُدَ مِنَّا فَضْلًا يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ وَأَلَنَّا لَهُ الْحَدِيدَ أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِي السَّرْدِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ [ سَبَأٍ: 10، 11 ]. وَقَالَ تَعَالَى: وَسَخَّرْنَا مَعَ دَاوُدَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ فَهَلْ أَنْتُمْ شَاكِرُونَ [ الْأَنْبِيَاءِ: 79، 80 ]. أَعَانَهُ اللَّهُ عَلَى عَمَلِ الدُّرُوعِ مِنَ الْحَدِيدِ ; لِيُحَصِّنَ الْمُقَاتِلَةَ مِنَ الْأَعْدَاءِ، وَأَرْشَدَهُ إِلَى صَنْعَتِهَا وَكَيْفِيَّتِهَا، فَقَالَ: وَقَدِّرْ فِي السَّرْدِ أَيْ: لَا تُدِقَّ الْمِسْمَارَ فَيَقْلَقَ، وَلَا تُغَلِّظْهُ فَيَفْصِمَ. قَالَهُ مُجَاهِدٌ، وَقَتَادَةُ، وَالْحَكَمُ، وَعِكْرِمَةُ، وَغَيْرُهُمْ. قَالَ الْحَسَنُ الْبَصْرِيُّ، وَقَتَادَةُ، وَالْأَعْمَشُ: كَانَ اللَّهُ قَدْ أَلَانَ لَهُ الْحَدِيدَ حَتَّى كَانَ يَفْتِلُهُ بِيَدِهِ، لَا يَحْتَاجُ إِلَى نَارٍ وَلَا مِطْرَقَةٍ. قَالَ قَتَادَةُ: فَكَانَ أَوَّلَ مَنْ عَمِلَ الدُّرُوعَ مِنْ زَرَدٍ، وَإِنَّمَا كَانَتْ قَبْلَ ذَلِكَ مِنْ صَفَائِحَ. قَالَ ابْنُ شَوْذَبٍ: كَانَ يَعْمَلُ كُلَّ يَوْمٍ دِرْعًا يَبِيعُهَا بِسِتَّةِ آلَافِ دِرْهَمٍ. وَقَدْ ثَبَتَ فِي الْحَدِيثِ الصَّحِيحِ: أَنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ نَبِيَّ اللَّهِ دَاوُدَ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِهِ. وَقَالَ تَعَالَى: وَاذْكُرْ عَبْدَنَا دَاوُدَ ذَا الْأَيْدِ إِنَّهُ أَوَّابٌ إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ وَالطَّيْرَ مَحْشُورَةً كُلٌّ لَهُ أَوَّابٌ وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ [ ص: 17 - 20 ]. قَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ: الْأَيْدُ: الْقُوَّةُ فِي الطَّاعَةِ. يَعْنِي: ذَا قُوَّةٍ فِي الْعِبَادَةِ وَالْعَمَلِ الصَّالِحِ. قَالَ قَتَادَةُ: أُعْطِيَ قُوَّةً فِي الْعِبَادَةِ وَفِقْهًا فِي الْإِسْلَامِ. قَالَ: وَقَدْ ذُكِرَ لَنَا أَنَّهُ كَانَ يَقُومُ اللَّيْلَ وَيَصُومُ نِصْفَ الدَّهْرِ. وَقَدْ ثَبَتَ فِي " الصَّحِيحَيْنِ " أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: أَحَبُّ الصَّلَاةِ إِلَى اللَّهِ صَلَاةُ دَاوُدَ،  وَأَحَبُّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ ;  كَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ، وَكَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا وَلَا يَفِرُّ إِذَا لَاقَى وَقَوْلُهُ: إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ وَالطَّيْرَ مَحْشُورَةً كُلٌّ لَهُ أَوَّابٌ كَمَا قَالَ: يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ أَيْ: سَبِّحِي مَعَهُ. قَالَهُ ابْنُ عَبَّاسٍ وَمُجَاهِدٌ وَغَيْرُ وَاحِدٍ فِي تَفْسِيرِ هَذِهِ الْآيَةِ إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ أَيْ: عِنْدَ آخَرِ النَّهَارِ وَأَوَّلِهِ ; وَذَلِكَ أَنَّهُ كَانَ اللَّهُ تَعَالَى قَدْ وَهَبَهُ مِنَ الصَّوْتِ الْعَظِيمِ مَا لَمْ يُعْطِهِ أَحَدًا، بِحَيْثُ إِنَّهُ كَانَ إِذَا تَرَنَّمَ بِقِرَاءَةِ كِتَابِهِ، يَقِفُ الطَّيْرُ فِي الْهَوَاءِ، يُرَجِّعُ بِتَرْجِيعِهِ وَيُسَبَّحُ بِتَسْبِيحِهِ، وَكَذَلِكَ الْجِبَالُ تُجِيبُهُ، وَتُسَبِّحُ مَعَهُ، كُلَّمَا سَبَّحَ بُكْرَةً وَعَشِيًّا، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، وَقَالَ الْأَوْزَاعِيُّ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ عَامِرٍ قَالَ: أُعْطِيَ دَاوُدُ مِنْ حُسْنِ الصَّوْتِ مَا لَمْ يُعْطَ أَحَدٌ قَطُّ ; حَتَّى إِنْ كَانَ الطَّيْرُ وَالْوَحْشُ لَيَعْكُفُ حَوْلَهُ حَتَّى يَمُوتَ عَطَشًا وَجُوعًا، وَحَتَّى إِنَّ الْأَنْهَارَ لَتَقِفُ. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ كَانَ لَا يَسْمَعُهُ أَحَدٌ إِلَّا حَجَلَ كَهَيْئَةِ الرَّقْصِ، وَكَانَ يَقْرَأُ الزَّبُورَ بِصَوْتٍ لَمْ تَسْمَعِ الْآذَانُ بِمِثْلِهِ، فَيَعْكُفُ الْجِنُّ وَالْإِنْسُ وَالطَّيْرُ وَالدَّوَابُّ عَلَى صَوْتِهِ حَتَّى يَهْلَكَ بَعْضُهَا جُوعًا. وَعَنْ مَالِكٍ قَالَ: كَانَ دَاوُدُ، عَلَيْهِ السَّلَامُ، إِذَا أَخَذَ فِي قِرَاءَةِ الزَّبُورِ، تَفَتَّقَتِ الْعَذَارَى. وَهَذَا غَرِيبٌ. وَعَنِ ابْنِ جُرَيْجٍ سَأَلْتُ عَطَاءً عَنِ الْقِرَاءَةِ عَلَى الْغِنَاءِ  ، فَقَالَ: وَمَا بَأْسٌ بِذَلِكَ ؟ سَمِعْتُ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ: كَانَ دَاوُدُ، عَلَيْهِ السَّلَامُ، يَأْخُذُ الْمِعْزَفَةَ فَيَضْرِبُ بِهَا، فَيَقْرَأُ عَلَيْهَا، فَتَرُدُّ عَلَيْهِ صَوْتَهُ ; يُرِيدُ بِذَلِكَ أَنْ يَبْكِيَ وَيُبْكِيَ. وَعَنْ عَائِشَةَ، قَالَتْ: سَمِعَ رَسُولُ اللَّهِ ﷺ صَوْتَ أَبِي مُوسَى الْأَشْعَرِيِّ وَهُوَ يَقْرَأُ، فَقَالَ لَقَدْ أُوتِيَ أَبُو مُوسَى مِنْ مَزَامِيرِ آلِ دَاوُدَ وَهَذَا عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخْرِجَاهُ مِنْ هَذَا الْوَجْهِ. وَقَدْ رُوِّينَا عَنْ أَبِي عُثْمَانَ النَّهْدَيِّ، أَنَّهُ قَالَ: لَقَدْ سَمِعْتُ الْبَرْبَطَ وَالْمِزْمَارَ، فَمَا سَمِعْتُ صَوْتًا أَحْسَنَ مِنْ صَوْتِ أَبِي مُوسَى الْأَشْعَرِيِّ. وَقَدْ كَانَ مَعَ هَذَا الصَّوْتِ الرَّخِيمِ، سَرِيعَ الْقِرَاءَةِ لِكِتَابِهِ الزَّبُورِ، وَعَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: خُفِّفَ عَلَى دَاوُدَ الْقِرَاءَةُ  ، فَكَانَ يَأْمُرُ بِدَابَّتِهِ فَتُسْرَجُ فَكَانَ يَقْرَأُ الْقُرْآنَ مِنْ قَبْلِ أَنْ تُسْرَجَ دَابَّتُهُ، وَكَانَ لَا يَأْكُلُ إِلَّا مِنْ عَمَلِ يَدَيْهِ. وَكَذَلِكَ رَوَاهُ الْبُخَارِيُّ مُنْفَرِدًا بِهِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّزَّاقِ بِهِ، وَلَفْظُهُ خُفِّفَ عَلَى دَاوُدَ الْقُرْآنُ، فَكَانَ يَأْمُرُ بِدَوَابِّهِ فَتُسْرَجُ، فَيَقْرَأُ الْقُرْآنَ قَبْلَ أَنْ تُسْرَجَ دَوَابُّهُ، وَلَا يَأْكُلُ إِلَّا مِنْ عَمَلِ يَدَيْهِ. وَالْمُرَادُ بِالْقُرْآنِ هَاهُنَا الزَّبُورُ الَّذِي أَنْزَلَهُ اللَّهُ عَلَيْهِ وَأَوْحَاهُ إِلَيْهِ. وَذِكْرُ دَوَابِّهِ أَشْبَهُ أَنْ يَكُونَ مَحْفُوظًا ; فَإِنَّهُ كَانَ مَلِكًا لَهُ أَتْبَاعٌ، فَكَانَ يَقْرَأُ الزَّبُورَ بِمِقْدَارِ مَا تُسْرَجُ الدَّوَابُّ، وَهَذَا أَمْرٌ سَرِيعٌ مَعَ التَّدَبُّرِ وَالتَّرَنُّمِ وَالتَّغَنِّي بِهِ عَلَى وَجْهِ التَّخَشُّعِ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ. وَقَدْ قَالَ اللَّهُ تَعَالَى: وَآتَيْنَا دَاوُدَ زَبُورًا وَالزَّبُورُ كِتَابٌ مَشْهُورٌ، وَذَكَرْنَا فِي " التَّفْسِيرِ " الْحَدِيثَ الَّذِي رَوَاهُ أَحْمَدُ وَغَيْرُهُ، أَنَّهُ أُنْزِلَ فِي شَهْرِ رَمَضَانَ، وَفِيهِ مِنَ الْمَوَاعِظِ وَالْحِكَمِ مَا هُوَ مَشْهُورٌ مَعْرُوفٌ لِمَنْ نَظَرَ فِيهِ. ملك داود عليه السلام وحكمته وَقَوْلُهُ تَعَالَى: وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ [ ص: 20 ]. أَيْ: أَعْطَيْنَاهُ مُلْكًا عَظِيمًا وَحُكْمًا نَافِذًا. رَوَى ابْنُ جَرِيرٍ، وَابْنُ أَبِي حَاتِمٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَجُلَيْنِ تَدَاعَيَا إِلَى دَاوُدَ - عَلَيْهِ السَّلَامُ - فِي بَقَرٍ، ادَّعَى أَحَدُهُمَا عَلَى الْآخَرِ أَنَّهُ اغْتَصَبَهَا مِنْهُ، فَأَنْكَرَ الْمُدَّعَى عَلَيْهِ، فَأَرْجَأَ أَمْرَهُمَا إِلَى اللَّيْلِ، فَلَمَّا كَانَ اللَّيْلُ، أَوْحَى اللَّهُ إِلَيْهِ أَنْ يَقْتُلَ الْمُدَّعِيَ، فَلَمَّا أَصْبَحَ قَالَ لَهُ دَاوُدُ: إِنِ اللَّهَ قَدْ أَوْحَى إِلَيَّ أَنْ أَقْتُلَكَ، فَأَنَا قَاتِلُكَ لَا مَحَالَةَ فَمَا خَبَرُكَ فِيمَا ادَّعَيْتَهُ عَلَى هَذَا ؟ قَالَ: وَاللَّهِ يَا نَبِيَّ اللَّهِ إِنِّي لَمُحِقٌّ فِيمَا ادَّعَيْتُ عَلَيْهِ، وَلَكِنِّي كُنْتُ اغْتَلْتُ أَبَاهُ قَبْلَ هَذَا فَقَتَلْتُهُ. فَأَمَرَ بِهِ دَاوُدُ فَقُتِلَ ; فَعَظُمَ أَمْرُ دَاوُدَ فِي بَنِي إِسْرَائِيلَ جِدًّا، وَخَضَعُوا لَهُ خُضُوعًا عَظِيمًا. قَالَ ابْنُ عَبَّاسٍ: فَهُوَ قَوْلُهُ تَعَالَى: وَشَدَدْنَا مُلْكَهُ وَقَوْلُهُ تَعَالَى: وَآتَيْنَاهُ الْحِكْمَةَ، أَيِ النُّبُوَّةَ. وَفَصْلَ الْخِطَابِ قَالَ شُرَيْحٌ، وَالشَّعْبِيُّ، وَقَتَادَةُ، وَأَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ، وَغَيْرُهُمْ وَفَصْلَ الْخِطَابِ الشُّهُودُ وَالْأَيْمَانُ. يَعْنُونَ بِذَلِكَ الْبَيِّنَةَ عَلَى الْمُدَّعِي، وَالْيَمِينَ عَلَى مَنْ أَنْكَرَ. وَقَالَ مُجَاهِدٌ، وَالسُّدِّيُّ: هُوَ إِصَابَةُ الْقَضَاءِ وَفَهْمُهُ. وَقَالَ مُجَاهِدٌ: هُوَ الْفَصْلُ فِي الْكَلَامِ وَفِي الْحُكْمِ. وَاخْتَارَهُ ابْنُ جَرِيرٍ وَهَذَا لَا يُنَافِي مَا رُوِيَ عَنْ أَبِي مُوسَى، أَنَّهُ قَوْلُ: أَمَّا بَعْدُ. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: لَمَّا كَثُرَ الشَّرُّ وَشَهَادَاتُ الزُّورِ فِي بَنِي إِسْرَائِيلَ، أُعْطِيَ دَاوُدُ سِلْسِلَةٌ لِفَصْلِ الْقَضَاءِ، فَكَانَتْ مَمْدُودَةً مِنَ السَّمَاءِ إِلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ، وَكَانَتْ مِنْ ذَهَبٍ، فَإِذَا تَشَاجَرَ الرَّجُلَانِ فِي حَقٍّ، فَأَيُّهُمَا كَانَ مُحِقًّا نَالَهَا، وَالْآخَرُ لَا يَصِلُ إِلَيْهَا، فَلَمْ تَزَلْ كَذَلِكَ حَتَّى أَوْدَعَ رَجُلٌ رَجُلًا لُؤْلُؤَةً، فَجَحَدَهَا مِنْهُ، وَاتَّخَذَ عُكَّازًا وَأَوْدَعَهَا فِيهِ، فَلَمَّا حَضَرَا عِنْدَ السِّلْسِلَةِ تَنَاوَلَهَا الْمُدَّعِي، فَلَمَّا قِيلَ لِلْآخَرِ: خُذْهَا بِيَدِكَ. عَمَدَ إِلَى الْعُكَّازِ، فَأَعْطَاهُ الْمُدَّعِي وَفِيهِ تِلْكَ اللُّؤْلُؤَةُ، وَقَالَ: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي دَفَعْتُهَا إِلَيْهِ ثُمَّ تَنَاوَلَ السِّلْسِلَةَ فَنَالَهَا، فَأَشْكَلَ أَمْرُهَا عَلَى بَنِي إِسْرَائِيلَ، ثُمَّ رُفِعَتْ سَرِيعًا مِنْ بَيْنِهِمْ. ذَكَرَهُ بِمَعْنَاهُ غَيْرُ وَاحِدٍ مِنَ الْمُفَسِّرِينَ. نبأ الخصم قَالَ تَعَالَى: وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ إِذْ دَخَلُوا عَلَى دَاوُدَ فَفَزِعَ مِنْهُمْ قَالُوا لَا تَخَفْ خَصْمَانِ بَغَى بَعْضُنَا عَلَى بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ وَاهْدِنَا إِلَى سَوَاءِ الصِّرَاطِ إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِيُ بَعْضُهُمْ عَلَى بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ وَظَنَّ دَاوُدُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ فَغَفَرْنَا لَهُ ذَلِكَ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ [ ص: 21 - 25 ]. وَقَدْ ذَكَرَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ مِنَ السَّلَفِ وَالْخَلَفِ، هَاهُنَا قِصَصًا وَأَخْبَارًا أَكْثَرُهَا إِسْرَائِيلِيَّاتٌ، وَمِنْهَا مَا هُوَ مَكْذُوبٌ لَا مَحَالَةَ، تَرَكْنَا إِيرَادَهَا فِي كِتَابِنَا قَصْدًا ; اكْتِفَاءً وَاقْتِصَارًا عَلَى مُجَرَّدِ تِلَاوَةِ الْقِصَّةِ مِنَ الْقُرْآنِ الْعَظِيمِ، وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ. سجدة ص وَقَدِ اخْتَلَفَ الْأَئِمَّةُ فِي سَجْدَةِ " ص " ; هَلْ هِيَ مِنْ عَزَائِمِ السُّجُودِ،  أَوْ إِنَّمَا هِيَ سَجْدَةُ شُكْرٍ لَيْسَتْ مِنْ عَزَائِمِ السُّجُودِ عَلَى قَوْلَيْنِ. وَعَنِ الْعَوَّامِ، قَالَ: سَأَلْتُ مُجَاهِدًا عَنْ سَجْدَةِ " ص "، فَقَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ: مِنْ أَيْنَ سَجَدْتَ ؟ فَقَالَ: أَوَمَا تَقْرَأُ: وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ [ الْأَنْعَامِ: 84 ] أُولَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهِ [ الْأَنْعَامِ: 90 ].، فَكَانَ دَاوُدُ مِمَّنْ أُمِرَ نَبِيُّكُمْ ﷺ أَنْ يَقْتَدِيَ بِهِ، فَسَجَدَهَا دَاوُدُ عَلَيْهِ السَّلَامُ فَسَجَدَهَا رَسُولُ اللَّهِ ﷺ. وَعَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ قَالَ فِي السُّجُودِ فِي " ص ": لَيْسَتْ مِنْ عَزَائِمِ السُّجُودِ، وَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ يَسْجُدُ فِيهَا. وَعَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ ﷺ سَجَدَ فِي " ص " وَقَالَ سَجَدَهَا دَاوُدُ تَوْبَةً، وَنَسْجُدُهَا شُكْرًا وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قَرَأَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَلَى الْمِنْبَرِ " ص "، فَلَمَّا بَلَغَ السَّجْدَةَ، نَزَلَ فَسَجَدَ وَسَجَدَ النَّاسُ مَعَهُ، فَلَمَّا كَانَ يَوْمٌ آخَرُ قَرَأَهَا، فَلَمَّا بَلَغَ السَّجْدَةَ تَشَزَّنَ النَّاسُ لِلسُّجُودِ، فَقَالَ: إِنَّمَا هِيَ تَوْبَةُ نَبِيٍّ، وَلَكِنْ رَأَيْتُكُمْ تَشَزَّنْتُمْ فَنَزَلَ وَسَجَدَ. وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ رَأَى رُؤْيَا، أَنَّهُ يَكْتُبُ " ص " فَلَمَّا بَلَغَ إِلَى الَّتِي يَسْجُدُ بِهَا رَأَى الدَّوَاةَ وَالْقَلَمَ وَكُلَّ شَيْءٍ بِحَضْرَتِهِ انْقَلَبَ سَاجِدًا. قَالَ: فَقَصَّهَا عَلَى النَّبِيِّ ﷺ، فَلَمْ يَزَلْ يَسْجُدُ بِهَا بَعْدُ. تَفَرَّدَ بِهِ أَحْمَدُ. وَعَنِ ابْنِ عَبَّاسٍ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ، إِنِّي رَأَيْتُ فِيمَا يَرَى النَّائِمُ كَأَنِّي أُصَلِّي خَلْفَ شَجَرَةٍ، فَقَرَأْتُ السَّجْدَةَ فَسَجَدْتُ، فَسَجَدَتِ الشَّجَرَةُ لِسُجُودِي فَسَمِعْتُهَا تَقُولُ وَهِيَ سَاجِدَةٌ: اللَّهُمَّ اكْتُبْ لِي بِهَا عِنْدَكَ أَجْرًا، وَاجْعَلْهَا لِي عِنْدَكَ ذُخْرًا، وَضَعْ عَنِّي بِهَا وِزْرًا، وَاقْبَلْهَا مِنِّي كَمَا قَبِلْتَ مِنْ عَبْدِكَ دَاوُدَ. وَقَالَ ابْنُ عَبَّاسٍ: فَرَأَيْتُ النَّبِيَّ ﷺ قَامَ فَقَرَأَ السَّجْدَةَ ثُمَّ سَجَدَ فَسَمِعْتُهُ يَقُولُ وَهُوَ سَاجِدٌ كَمَا حَكَى الرَّجُلُ عَنْ كَلَامِ الشَّجَرَةِ. وَقَدْ ذَكَرَ بَعْضُ الْمُفَسِّرِينَ أَنَّهُ عَلَيْهِ السَّلَامُ، مَكَثَ سَاجِدًا أَرْبَعِينَ يَوْمًا. وَوَرَدَ فِي ذَلِكَ حَدِيثٌ مَرْفُوعٌ. مقام داود عند الله سبحانه وتعالى قَالَ اللَّهُ تَعَالَى: فَغَفَرْنَا لَهُ ذَلِكَ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ [ ص: 25 ]. أَيْ: وَإِنَّ لَهُ يَوْمَ الْقِيَامَةِ لِزُلْفَى، وَهِيَ الْقُرْبَةُ الَّتِي يُقَرِّبُهُ اللَّهُ بِهَا، وَيُدْنِيهِ مِنْ حَظِيرَةِ قُدُسِهِ بِسَبَبِهَا، كَمَا ثَبَتَ فِي الْحَدِيثِ: الْمُقْسِطُونَ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمَنِ، وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يُقْسِطُونَ فِي أَهْلِيهِمْ وَحُكْمِهِمْ وَمَا وَلُوا. وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ. قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنْ أَحَبَّ النَّاسِ إِلَى اللَّهِ يَوْمَ الْقِيَامَةِ وَأَقْرَبَهُمْ مِنْهُ مَجْلِسًا، إِمَامٌ عَادِلٌ، وَإِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ يَوْمَ الْقِيَامَةِ وَأَشَدَّهُمْ عَذَابًا، إِمَامٌ جَائِرٌ وَقَالَ ابْنُ أَبِي حَاتِمٍ: بسنده عن مَالِكَ بْنَ دِينَارٍ فِي قَوْلِهِ: وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ قَالَ: يُقَامُ دَاوُدُ، عَلَيْهِ السَّلَامُ، يَوْمَ الْقِيَامَةِ عِنْدَ سَاقِ الْعَرْشِ، فَيَقُولُ اللَّهُ: يَا دَاوُدُ مَجِّدْنِي الْيَوْمَ بِذَلِكَ الصَّوْتِ الْحَسَنِ الرَّخِيمِ، الَّذِي كُنْتَ تُمَجِّدُنِي بِهِ فِي الدُّنْيَا. فَيَقُولُ: وَكَيْفَ وَقَدْ سُلِبْتُهُ ؟ فَيَقُولُ: إِنِّي أَرُدُّهُ عَلَيْكَ الْيَوْمَ. قَالَ: فَيَرْفَعُ دَاوُدُ بِصَوْتٍ يَسْتَفْرِغُ نَعِيمَ أَهْلِ الْجِنَانِ. داود خليفة الله في الأرض وشكر آل داود قَوْلُهُ تَعَالَى: يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ هَذَا خِطَابٌ مِنَ اللَّهِ تَعَالَى مَعَ دَاوُدَ وَالْمُرَادُ: وُلَاةُ الْأُمُورِ وَحُكَّامُ النَّاسِ، وَأَمْرُهُمْ بِالْعَدْلِ وَاتِّبَاعِ الْحَقِّ الْمُنَزَّلِ  مِنَ اللَّهِ لَا مَا سِوَاهُ مِنَ الْآرَاءِ وَالْأَهْوَاءِ، وَتَوَعُّدُ مَنْ سَلَكَ غَيْرَ ذَلِكَ وَحَكَمَ بِغَيْرِ ذَلِكَ، وَقَدْ كَانَ دَاوُدُ، عَلَيْهِ السَّلَامُ، هُوَ الْمُقْتَدَى بِهِ فِي ذَلِكَ الزَّمَانِ، فِي الْعَدْلِ وَكَثْرَةِ الْعِبَادَةِ وَأَنْوَاعِ الْقُرُبَاتِ، حَتَّى إِنَّهُ كَانَ لَا تَمْضِي سَاعَةٌ مِنْ آنَاءِ اللَّيْلِ وَأَطْرَافِ النَّهَارِ إِلَّا وَأَهْلُ بَيْتِهِ فِي عِبَادَةٍ لَيْلًا وَنَهَارًا، كَمَا قَالَ تَعَالَى: اعْمَلُوا آلَ دَاوُدَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ [ سَبَأٍ: 13 ]. عَنْ أَبِي الْجَلْدِ، قَالَ: قَرَأْتُ فِي مَسْأَلَةِ دَاوُدَ، عَلَيْهِ السَّلَامُ، أَنَّهُ قَالَ: يَا رَبِّ كَيْفَ لِي أَنْ أَشْكُرَكَ وَأَنَا لَا أَصِلُ إِلَى شُكْرِكَ إِلَّا بِنِعْمَتِكَ ؟ قَالَ: فَأَتَاهُ الْوَحْيُ: أَنْ يَا دَاوُدُ، أَلَيْسَ تَعَلَمُ أَنَّ الَّذِي بِكَ مِنَ النِّعَمِ مِنِّي ؟ قَالَ: بَلَى يَا رَبِّ. قَالَ: فَإِنِّي أَرْضَى بِذَلِكَ مِنْكَ. وَعَنِ ابْنِ شِهَابٍ قَالَ: قَالَ دَاوُدُ: الْحَمْدُ لِلَّهِ كَمَا يَنْبَغِي لِكَرَمِ وَجْهِهِ وَعِزِّ جَلَالِهِ. فَأَوْحَى اللَّهُ إِلَيْهِ: إِنَّكَ أَتْعَبْتَ الْحَفَظَةَ يَا دَاوُدَ. وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ فِي كِتَابِ " الزُّهْدِ ": أَنْبَأَنَا سُفْيَانُ الثَّوْرِيُّ، عَنْ رَجُلٍ، عَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: إِنَّ فِي حِكْمَةِ آلِ دَاوُدَ: حَقٌّ عَلَى الْعَاقِلِ أَنْ لَا يَغْفُلَ عَنْ أَرْبَعِ سَاعَاتٍ: سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ، وَسَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ، وَسَاعَةٌ يُفْضِي فِيهَا إِلَى إِخْوَانِهِ الَّذِينَ يُخْبِرُونَهُ بِعُيُوبِهِ وَيَصْدُقُونَهُ عَنْ نَفْسِهِ، وَسَاعَةٌ يُخَلِّي بَيْنَ نَفْسِهِ وَبَيْنَ لَذَّاتِهَا فِيمَا يَحِلُّ وَيَجْمُلُ; فَإِنَّ هَذِهِ السَّاعَةَ عَوْنٌ عَلَى هَذِهِ السَّاعَاتِ، وَإِجْمَامٌ لِلْقُلُوبِ، وَحَقٌّ عَلَى الْعَاقِلِ أَنْ يَعْرِفَ زَمَانَهُ، وَيَحْفَظَ لِسَانَهُ، وَيُقْبِلَ عَلَى شَأْنِهِ، وَحَقٌّ عَلَى الْعَاقِلِ أَنْ لَا يَظْعَنَ إِلَّا فِي إِحْدَى ثَلَاثٍ: زَادٌ لِمَعَادِهِ، وَمَرَمَّةٌ لِمَعَاشِهِ، وَلَذَّةٌ فِي غَيْرِ مُحَرَّمٍ. وَقَدْ رَوَى الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ دَاوُدَ، عَلَيْهِ السَّلَامُ، أَشْيَاءَ كَثِيرَةً مَلِيحَةً، مِنْهَا قَوْلُهُ: كُنْ لِلْيَتِيمِ كَالْأَبِ الرَّحِيمِ، وَاعْلَمْ أَنَّكَ كَمَا تَزْرَعُ كَذَلِكَ تَحْصُدُ. وَرَوَى بِسَنَدٍ غَرِيبٍ مَرْفُوعًا، قَالَ دَاوُدُ: يَا زَارِعَ السَّيِّئَاتِ، أَنْتَ تَحْصُدُ شَوْكَهَا وَحَسَكَهَا. وَعَنْ دَاوُدَ، عَلَيْهِ السَّلَامُ، أَنَّهُ قَالَ: مَثَلُ الْخَطِيبِ الْأَحْمَقِ فِي نَادِي الْقَوْمِ، كَمَثَلِ الْمُغَنِّي عِنْدَ رَأْسِ الْمَيِّتِ. وَقَالَ أَيْضًا: مَا أَقْبَحَ الْفَقْرَ بَعْدَ الْغِنَى، وَأَقْبَحُ مِنْ ذَلِكَ الضَّلَالَةُ بَعْدَ الْهُدَى. وَقَالَ: انْظُرْ مَا تَكْرَهُ أَنْ يُذْكَرَ عَنْكَ فِي نَادِي الْقَوْمِ، فَلَا تَفْعَلْهُ إِذَا خَلَوْتَ. وَقَالَ: لَا تَعِدَنَّ أَخَاكَ بِمَا لَا تُنْجِزُهُ لَهُ. فَإِنَّ ذَلِكَ عَدَاوَةُ مَا بَيْنَكَ وَبَيْنَهُ. زوجات داود عليه السلام عَنْ عُمَرَ مَوْلَى غُفْرَةَ، قَالَ: قَالَتْ يَهُودُ لَمَّا رَأَتْ رَسُولَ اللَّهِ ﷺ يَتَزَوَّجُ النِّسَاءَ: انْظُرُوا إِلَى هَذَا الَّذِي لَا يَشْبَعُ مِنَ الطَّعَامِ، وَلَا وَاللَّهِ مَا لَهُ هِمَّةٌ إِلَّا إِلَى النِّسَاءِ. حَسَدُوهُ لِكَثْرَةِ نِسَائِهِ، وَعَابُوهُ بِذَلِكَ فَقَالُوا: لَوْ كَانَ نَبِيًّا مَا رَغِبَ فِي النِّسَاءِ. وَكَانَ أَشَدَّهُمْ فِي ذَلِكَ حُيَيُّ بْنُ أَخْطَبَ، فَأَكْذَبَهُمُ اللَّهُ وَأَخْبَرَهُمْ بِفَضْلِ اللَّهِ وَسِعَتِهِ عَلَى نَبِيِّهِ، صَلَوَاتُ اللَّهِ عَلَيْهِ وَسَلَامُهُ فَقَالَ: أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ [ النِّسَاءِ: 54 ]. يَعْنِي بِالنَّاسِ: رَسُولَ اللَّهِ ﷺ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا [ النِّسَاءِ: 54 ]. يَعْنِي مَا آتَى اللَّهُ سُلَيْمَانَ بْنَ دَاوُدَ، كَانَتْ لَهُ أَلْفُ امْرَأَةٍ: سَبْعُمِائَةٍ مَهِيرَةٌ وَثَلَاثُمِائَةٍ سُرِّيَّةٌ. وَكَانَتْ لِدَاوُدَ، عَلَيْهِ السَّلَامُ، مِائَةُ امْرَأَةٍ مِنْهُنَّ امْرَأَةُ أُورْيَا أَمُّ سُلَيْمَانَ بْنِ دَاوُدَ، الَّتِي تَزَوَّجَهَا بَعْدَ الْفِتْنَةِ، هَذَا أَكْثَرُ مِمَّا لِمُحَمَّدٍ ﷺ. وَقَدْ ذَكَرَ الْكَلْبِيُّ نَحْوَ هَذَا، وَأَنَّهُ كَانَ لِدَاوُدَ، عَلَيْهِ السَّلَامُ، مِائَةُ امْرَأَةٍ وَلِسُلَيْمَانَ أَلْفُ امْرَأَةٍ، مِنْهُنَّ ثَلَاثُمِائَةٍ سُرِّيَّةٌ. صيام داود عليه السلام وَعَنْ صَدَقَةَ الدِّمَشْقِيِّ أَنَّ رَجُلًا سَأَلَ ابْنَ عَبَّاسٍ عَنِ الصِّيَامِ فَقَالَ: لَأُحَدِّثَنَّكَ بِحَدِيثٍ كَانَ عِنْدِي فِي التَّخْتِ مَخْزُونًا، إِنْ شِئْتَ أَنْبَأْتُكَ بِصَوْمِ دَاوُدَ فَإِنَّهُ كَانَ صَوَّامًا قَوَّامًا وَكَانَ شُجَاعًا لَا يَفِرُّ إِذَا لَاقَى وَكَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَقَالَ رَسُولُ اللَّهِ ﷺ: أَفْضَلُ الصِّيَامِ صِيَامُ دَاوُدَ وَكَانَ يَقْرَأُ الزَّبُورَ بِسَبْعِينَ صَوْتًا يُلَوِّنُ فِيهَا، وَكَانَتْ لَهُ رَكْعَةٌ مِنَ اللَّيْلِ يُبْكِي فِيهَا نَفْسَهُ، وَيَبْكِي بِبُكَائِهِ كُلُّ شَيْءٍ، وَيَطْرَبُ بِصَوْتِهِ الْمَهْمُومُ وَالْمَحْمُومُ. وَإِنْ شِئْتَ أَنْبَأْتُكَ بِصَوْمِ ابْنِهِ سُلَيْمَانَ ; فَإِنَّهُ كَانَ يَصُومُ مِنْ أَوَّلِ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ، وَمِنْ وَسَطِهِ ثَلَاثَةَ أَيَّامٍ، وَمِنْ آخِرِهِ ثَلَاثَةَ أَيَّامٍ، يَسْتَفْتِحُ الشَّهْرَ بِصِيَامٍ وَوَسَطَهُ بِصِيَامٍ وَيَخْتِمُهُ بِصِيَامٍ. وَإِنْ شِئْتَ أَنْبَأْتُكَ بِصَوْمِ ابْنِ الْعَذْرَاءِ الْبَتُولِ عِيسَى ابْنِ مَرْيَمَ ; فَإِنَّهُ كَانَ يَصُومُ الدَّهْرَ وَيَأْكُلُ الشَّعِيرَ وَيَلْبَسُ الشَّعْرَ، يَأْكُلُ مَا وَجَدَ وَلَا يَسْأَلُ عَمَّا فَقَدَ، لَيْسَ لَهُ وَلَدٌ يَمُوتُ وَلَا بَيْتٌ يَخْرَبُ، وَكَانَ أَيْنَمَا أَدْرَكَهُ اللَّيْلُ صَفَنَ بَيْنَ قَدَمَيْهِ وَقَامَ يُصَلِّي حَتَّى يُصْبِحَ، وَكَانَ رَامِيًا لَا يَفُوتُهُ صَيْدٌ يُرِيدُهُ، وَكَانَ يَمُرُّ بِمَجَالِسِ بَنِي إِسْرَائِيلَ فَيَقْضِي لَهُمْ حَوَائِجَهُمْ. وَإِنْ شِئْتَ أَنْبَأْتُكَ بِصَوْمِ أُمِّهِ مَرْيَمَ بِنْتِ عِمْرَانَ; فَإِنَّهَا كَانَتْ تَصُومُ يَوْمًا وَتُفْطِرُ يَوْمَيْنِ. وَإِنْ شِئْتَ أَنْبَأْتُكَ بِصَوْمِ النَّبِيِّ الْعَرَبِيِّ الْأُمِّيِّ مُحَمَّدٍ ﷺ ; فَإِنَّهُ كَانَ يَصُومُ مِنْ كُلِّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ وَيَقُولُ: إِنَّ ذَلِكَ صَوْمُ الدَّهْرِ. ذِكْرُ بِنَاءِ بَيْتِ الْمَقْدِسِ   قِيلَ: أَصَابَ النَّاسَ فِي زَمَانِ دَاوُدَ طَاعُونٌ جَارِفٌ  ، فَخَرَجَ بِهِمْ إِلَى مَوْضِعِ بَيْتِ الْمَقْدِسِ، وَكَانَ يَرَى الْمَلَائِكَةَ تَعْرُجُ مِنْهُ إِلَى السَّمَاءِ، فَلِهَذَا قَصَدَهُ لِيَدْعُوَ فِيهِ، فَلَمَّا وَقَفَ مَوْضِعَ الصَّخْرَةِ دَعَا اللَّهَ تَعَالَى فِي كَشْفِ الطَّاعُونِ عَنْهُمْ، فَاسْتَجَابَ لَهُ وَرُفِعَ الطَّاعُونُ، فَاتَّخَذُوا ذَلِكَ الْمَوْضِعَ مَسْجِدًا، وَكَانَ الشُّرُوعُ فِي بِنَائِهِ إِحْدَى عَشْرَةَ سَنَةً مَضَتْ مِنْ مُلْكِهِ، وَتُوُفِّيَ قَبْلَ أَنْ يَسْتَتِمَّ بِنَاءَهُ، وَأَوْصَى إِلَى سُلَيْمَانَ بِإِتْمَامِهِ وَقَتْلِ الْقَائِدِ الَّذِي قَتَلَ أَخَاهُ إِيشَى بْنَ دَاوُدَ. فَلَمَّا تُوُفِّيَ دَاوُدُ، وَدَفَنَهُ سُلَيْمَانُ، تَقَدَّمَ بِإِنْفَاذِ أَمْرِهِ، فَقَتَلَ الْقَائِدَ، وَاسْتَتَمَّ بِنَاءَ الْمَسْجِدِ، بَنَاهُ بِالرُّخَامِ، وَزَخْرَفَهُ بِالذَّهَبِ، وَرَصَّعَهُ بِالْجَوَاهِرِ، وَقَوِيَ عَلَى ذَلِكَ جَمِيعِهِ بِالْجِنِّ وَالشَّيَاطِينِ، فَلَمَّا فَرَغَ اتَّخَذَ ذَلِكَ الْيَوْمَ عِيدًا عَظِيمًا، وَقَرَّبَ قُرْبَانًا، فَتَقَبَّلَهُ اللَّهُ مِنْهُ، وَكَانَ ابْتِدَاؤُهُ أَوَّلًا بِبِنَاءِ الْمَدِينَةِ، فَلَمَّا فَرَغَ مِنْهَا ابْتَدَأَ بِعِمَارَةِ الْمَسْجِدِ، وَقَدْ أَكْثَرَ النَّاسُ فِي صِفَةِ الْبِنَاءِ مِمَّا يُسْتَبْعَدُ وَلَا حَاجَةَ إِلَى ذِكْرِهِ. وَقِيلَ: إِنَّ سُلَيْمَانَ هُوَ الَّذِي ابْتَدَأَ بِعِمَارَةِ الْمَسْجِدِ، وَكَانَ دَاوُدُ أَرَادَ أَنْ يَبْنِيَهُ فَأَوْحَى اللَّهُ إِلَيْهِ: إِنَّ هَذَا بَيْتٌ مُقَدَّسٌ وَإِنَّكَ قَدْ صَبَغْتَ يَدَكَ فِي الدِّمَاءِ فَلَسْتَ بِبَانِيهِ، وَلَكِنَّ ابْنَكَ سُلَيْمَانَ يَبْنِيهِ لِسَلَامَتِهِ مِنَ الدِّمَاءِ. فَلَمَّا مَلَكَ سُلَيْمَانُ بَنَاهُ.

     ✧ The story of Dāwūd ﷺ and what occurred in his days, and mention of his virtues and qualities, and the proofs of his prophethood and his signs The lineage of David ﷺ and his description He is Dāwūd b. Īshā b. ʿUwayd b. Bāʿaz b. Salamūn b. Naḥshūn b. ʿAwīnādhāb b. Iram b. Ḥaṣrūn b. Fāraṣ b. Yahūdhā b. Yaʿqūb b. Isḥāq b. Ibrāhīm al-Khalīl, the servant of Allah and His prophet and His vicegerent in the land of Bayt al-Maqdis. Muḥammad b. Isḥāq said, from some of the people of knowledge, from Wahb b. Munabbih: Dāwūd ﷺ was short, blue-eyed, with little hair, pure of heart and clean. His killing of Goliath and his installation as king It was previously mentioned that when he killed Jālūt (Goliath), and his killing of him was—as Ibn ʿAsākir mentioned—at the palace of Umm Ḥakīm near Marj al-Ṣuffar. So the Children of Israel loved him and inclined toward him and toward his kingship over them. Then there occurred what occurred regarding Ṭālūt (Saul), and kingship passed to Dāwūd ﷺ. Allah combined for him kingship and prophethood, between the good of this world and the Hereafter. Kingship used to be in one tribe and prophethood in another tribe, but both came together in Dāwūd, as Allah Most High said: "And David killed Goliath, and Allah gave him the kingdom and wisdom, and taught him of that which He willed. Were it not for Allah's repelling people, some by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds" [al-Baqarah: 251]. That is, were it not for the establishment of kings as rulers over people, the strong among people would devour their weak. For this reason it comes in some traditions: "The ruler is the shadow of Allah on His earth." And the Commander of the Faithful ʿUthmān b. ʿAffān said: "Indeed Allah restrains by means of the ruler what He does not restrain by means of the Qur'an." Ibn Jarīr mentioned in his "History" that when Jālūt challenged Ṭālūt to single combat, saying to him: "Come out to me or I will come out to you," Ṭālūt called upon the people, and Dāwūd volunteered and killed Jālūt. Wahb b. Munabbih said: The people inclined toward Dāwūd until no mention remained of Ṭālūt, and they deposed Ṭālūt and appointed Dāwūd over them. It is said: That was by the command of Shamwīl (Samuel), until some said that he appointed him before the battle. Ibn Jarīr said: The position held by the majority is that he only assumed kingship after the killing of Jālūt. And Allah knows best. Ibn ʿAsākir related from Saʿīd b. ʿAbd al-ʿAzīz that his killing of Jālūt was at the palace of Umm Ḥakīm, and that the river there is the one mentioned in the verse. Allah knows best. The miracles of David ﷺ and his worship Allah Most High said: "And certainly We gave David from Us bounty. O mountains, repeat praises with him, and the birds, and We made iron soft for him: Make full coats of mail and measure the links well, and work righteousness; indeed I see what you do" [Saba': 10–11]. And Allah Most High said: "And We subjected the mountains with David to glorify, and the birds, and We were the doers. And We taught him the making of coats of armor for you to protect you from your violence. So will you be grateful?" [al-Anbiyā': 79–80]. Allah aided him in making coats of mail from iron to protect the fighters from enemies, and guided him to their craft and their manner, saying: "And measure the links well," that is, do not make the rivet thin so it becomes loose, nor make it thick so it splits. This was said by Mujāhid, Qatādah, al-Ḥakam, ʿIkrimah, and others. Al-Ḥasan al-Baṣrī, Qatādah, and al-Aʿmash said: Allah had softened iron for him until he could twist it with his hand, needing neither fire nor hammer. Qatādah said: He was the first to make coats of mail from rings, for before that they were made of plates. Ibn Shawdhab said: He used to make a coat of mail every day and sell it for six thousand dirhams. It is established in the authentic hadith that the best food a man eats is from his own earnings, and that Allah's Prophet Dāwūd used to eat from the work of his own hands. And Allah Most High said: "And remember Our servant David, possessor of might; indeed he was one who repeatedly turned. Indeed We subjected the mountains with him to glorify in the evening and at sunrise, and the birds gathered; all were obedient to him. And We strengthened his kingdom and gave him wisdom and decisive speech" [Ṣād: 17–20]. Ibn ʿAbbās and Mujāhid said: Al-ayd means strength in obedience; that is, one of strength in worship and righteous action. Qatādah said: He was given strength in worship and understanding in Islam. He said: It has been mentioned to us that he used to stand in prayer at night and fast half of all time. It is established in the two Sahihs that the Messenger of Allah ﷺ said: "The most beloved prayer to Allah is the prayer of David, and the most beloved fasting to Allah is the fasting of David. He used to sleep half the night, stand for a third of it, and sleep a sixth of it. And he used to fast one day and break his fast one day, and he did not flee when he met the enemy." And His saying: "Indeed We subjected the mountains with him to glorify in the evening and at sunrise, and the birds gathered; all were obedient to him," as He said: "O mountains, repeat praises with him, and the birds," that is, glorify with him. This was said by Ibn ʿAbbās and Mujāhid and more than one in the interpretation of this verse: "Indeed We subjected the mountains with him to glorify in the evening and at sunrise," that is, at the end of the day and its beginning. That is because Allah Most High had granted him of a great voice what He had not granted anyone, such that when he chanted the recitation of his Book, the birds would stand still in the air, echoing with his echo and glorifying with his glorification. Likewise the mountains would answer him and glorify with him whenever he glorified morning and evening, may Allah's prayers and ﷺ. Al-Awzāʿī said: ʿAbd Allāh b. ʿĀmir narrated to me, saying: David was given of beauty of voice what no one ever was given, such that birds and wild beasts would gather around him until they died of thirst and hunger, and even rivers would stand still. Wahb b. Munabbih said: No one would hear him except he would skip like dancing. He used to recite the Psalms with a voice the like of which ears had never heard, so jinn, humans, birds, and beasts would gather around his voice until some of them perished from hunger. From Mālik, who said: When Dāwūd ﷺ began reciting the Psalms, virgins would be enraptured. This is rare. From Ibn Jurayj: I asked ʿAṭā' about reciting with melody, and he said: "What harm is there in that? I heard ʿUbayd b. ʿUmayr say: Dāwūd ﷺ used to take the lyre and strike it, then recite upon it, and it would return his voice to him; he intended by that to weep and make others weep." From ʿĀʾishah, who said: The Messenger of Allah ﷺ heard the voice of Abū Mūsā al-Ashʿarī while he was reciting, and he said: "Abū Mūsā has been given of the melodious voices of the family of David." This is on the condition of the two Shaykhs, though they did not transmit it from this route. We have related from Abū ʿUthmān al-Nahdī that he said: I have heard the barbaṭ and the mizmār, and I have not heard a voice more beautiful than the voice of Abū Mūsā al-Ashʿarī. Along with this melodious voice, he was quick in reciting his Book, the Psalms. From Hammām, from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Recitation was made easy for David, and he would order his riding beast to be saddled, and he would finish reciting the Qur'an before his beast was saddled. And he ate only from the work of his own hands." Al-Bukhārī related it uniquely from ʿAbd Allāh b. Muḥammad from ʿAbd al-Razzāq with this chain, and his wording is: "Recitation was made easy for David, and he would order his riding beasts to be saddled, and he would finish reciting the Qur'an before his beasts were saddled. And he ate only from the work of his own hands." What is meant by "the Qur'an" here is the Psalms that Allah revealed to him and inspired to him. The mention of his riding beasts is more likely to be preserved, because he was a king with followers, and he would recite the Psalms in the time it takes to saddle the beasts. This is something quick along with contemplation, chanting, and singing in a state of humility, may Allah's prayers and ﷺ. Allah Most High said: "And We gave David the Psalms." The Psalms is a well-known book, and we mentioned in the "Tafsīr" the hadith narrated by Aḥmad and others that it was revealed in the month of Ramadan, and it contains well-known admonitions and wisdom for those who examine it. The kingdom of David ﷺ and his wisdom And His saying, Most High: "And We strengthened his kingdom and gave him wisdom and decisive speech" [Ṣād: 20]. That is, We gave him a great kingdom and effective judgment. Ibn Jarīr and Ibn Abī Ḥātim related from Ibn ʿAbbās that two men brought a dispute to Dāwūd ﷺ concerning cattle. One of them claimed that the other had seized them from him, and the defendant denied it, so he postponed their case until night. When night came, Allah revealed to him to kill the claimant. When morning came, Dāwūd said to him: "Allah has revealed to me to kill you, and I am certainly going to kill you. So what is your story concerning what you claimed against this man?" He said: "By Allah, O Prophet of Allah, I was truthful in what I claimed against him, but I had assassinated his father before this and killed him." So Dāwūd ordered him to be killed, and his authority became very great among the Children of Israel, and they submitted to him with great submission. Ibn ʿAbbās said: That is His saying, Most High: "And We strengthened his kingdom." And His saying, Most High: "And We gave him wisdom," that is, prophethood. And "decisive speech": Shurayḥ, al-Shaʿbī, Qatādah, Abū ʿAbd al-Raḥmān al-Sulamī, and others said: "Decisive speech" means witnesses and oaths. By that they mean: evidence is upon the claimant, and the oath is upon the one who denies. Mujāhid and al-Suddī said: It is correct judgment and its understanding. Mujāhid said: It is decisive speech in speech and in judgment, and Ibn Jarīr preferred this view. This does not contradict what is related from Abū Mūsā, that it is the saying "ammā baʿd" (now then). Wahb b. Munabbih said: When evil and false witness increased among the Children of Israel, David was given a chain for settling judgment. It was stretched from heaven to the rock of Bayt al-Maqdis and was made of gold. When two men disputed over a right, whichever of them was truthful would reach it, and the other could not reach it. It remained so until a man entrusted a pearl to another man, and the latter denied it from him, and made a staff and placed the pearl inside it. When they came before the chain, the claimant reached for it. When it was said to the other: "Take it with your hand," he went to the staff and gave it to the claimant—and in it was that pearl—and said: "O Allah, You know that I delivered it to him." Then he reached for the chain and obtained it. The matter became problematic for the Children of Israel, and then it was quickly lifted from among them. More than one of the commentators mentioned this in meaning. The story of the litigants Allah Most High said: "And has the story of the litigants come to you, when they climbed over the wall of the sanctuary? When they entered upon David and he was startled by them. They said: Do not fear; two disputants, one of us has wronged the other, so judge between us with truth and do not exceed it and guide us to the right path. Indeed this is my brother; he has ninety-nine ewes, and I have one ewe, so he said: Entrust her to me, and he overpowered me in speech. He said: He has wronged you by asking for your ewe in addition to his ewes. And indeed many associates wrong one another, except those who believe and do righteous deeds, and few are they. And David thought that We had tested him, so he sought forgiveness from his Lord and fell down bowing and turned in repentance. So We forgave him that; and indeed for him is nearness to Us and a good place of return" [Ṣād: 21–25]. Many commentators from the early and later generations have mentioned here stories and reports, most of which are Israelite traditions, and some of which are undoubtedly fabricated. We have intentionally omitted them from our book, sufficing and restricting ourselves to the mere recitation of the story from the Glorious Qur'an. Allah guides whom He wills to a straight path. The prostration of Ṣād The imams have differed concerning the prostration in "Ṣād": whether it is among the prescribed prostrations, or whether it is only a prostration of thankfulness and not among the prescribed prostrations, according to two opinions. From al-ʿAwwām, who said: I asked Mujāhid about the prostration of "Ṣād," and he said: I asked Ibn ʿAbbās: "From where did you prostrate?" He said: "Do you not recite: 'And of his descendants, David and Solomon' [al-Anʿām: 84], 'Those are the ones whom Allah guided, so follow their guidance' [al-Anʿām: 90]. David was among those whom your Prophet ﷺ was commanded to follow, so David ﷺ prostrated in it, and the Messenger of Allah ﷺ prostrated in it." From ʿIkrimah, from Ibn ʿAbbās, that he said concerning the prostration in "Ṣād": "It is not among the prescribed prostrations, yet I saw the Messenger of Allah ﷺ prostrate in it." And from Ibn ʿAbbās, that the Prophet ﷺ prostrated in "Ṣād" and said: "David prostrated in it as repentance, and we prostrate in it as thankfulness." From Abū Saʿīd al-Khudrī, who said: The Messenger of Allah ﷺ recited "Ṣād" while on the pulpit. When he reached the prostration, he descended and prostrated, and the people prostrated with him. On another day he recited it, and when he reached the prostration, the people prepared to prostrate, and he said: "It is only the repentance of a prophet, but I saw you preparing, so he descended and prostrated." Imam Aḥmad said, with his chain: Abū Saʿīd al-Khudrī saw a dream in which he was writing "Ṣād," and when he reached the verse of prostration, he saw the inkwell and the pen and everything present with him turn and prostrate. He related it to the Prophet ﷺ, and he continued to prostrate in it thereafter. Aḥmad alone transmitted this. From Ibn ʿAbbās, who said: A man came to the Prophet ﷺ and said: "O Messenger of Allah, I saw in a dream as if I was praying behind a tree, and I recited the prostration verse and prostrated, and the tree prostrated because of my prostration, and I heard it say while prostrating: 'O Allah, write for me thereby a reward with You, and make it for me a treasure with You, and remove from me thereby a burden, and accept it from me as You accepted from Your servant David.'" Ibn ʿAbbās said: I saw the Prophet ﷺ stand and recite the prostration verse, then prostrate, and I heard him say while prostrating what the man related from the words of the tree. Some commentators have mentioned that he ﷺ remained prostrating for forty days, and a hadith attributed to the Prophet is reported concerning that. The station of David before Allah, glorified and exalted Allah Most High said: "So We forgave him that; and indeed for him is nearness to Us and a good place of return" [Ṣād: 25]. That is, on the Day of Resurrection he will have nearness, meaning the nearness by which Allah draws him close and brings him near to the enclosure of His sanctity because of it. As it is established in the hadith: "The just are upon pulpits of light on the right of the Most Merciful—and both His hands are right—those who are just in their families and in their judgments and in what they are entrusted with." From Abū Saʿīd al-Khudrī, who said: The Messenger of Allah ﷺ said: "The most beloved of people to Allah on the Day of Resurrection and the closest of them to Him in sitting is a just ruler, and the most hated of people to Allah on the Day of Resurrection and the most severely punished is a tyrannical ruler." And Ibn Abī Ḥātim said, with his chain from Mālik b. Dīnār regarding His saying: "And indeed for him is nearness to Us and a good place of return": David ﷺ will be made to stand on the Day of Resurrection at the leg of the Throne, and Allah will say: "O David, glorify Me today with that beautiful, melodious voice with which you used to glorify Me in this world." He will say: "How, when it has been taken from me?" He will say: "I return it to you today." He said: Then David will raise his voice in a way that exhausts the bliss of the people of Paradise. David as the vicegerent of Allah on earth and the gratitude of the family of David His saying, Most High: "O David, indeed We have made you a vicegerent on the earth, so judge between people with truth and do not follow desire, lest it lead you astray from the path of Allah. Indeed those who stray from the path of Allah will have a severe punishment because they forgot the Day of Account." This is an address from Allah Most High to David, and the intended meaning is those in authority and the judges of people, and their being commanded with justice and following the truth sent down from Allah, not anything else of opinions and desires, and the threat against those who take a different path and judge by other than that. David ﷺ was the example to be followed in that time in justice and abundant worship and various acts of nearness, until no hour of the night or edges of the day passed except that the people of his household were in worship night and day, as Allah Most High said: "Work, O family of David, in gratitude, and few of My servants are grateful" [Saba': 13]. From Abū al-Jald, who said: I read in the questions of David ﷺ that he said: "O Lord, how can I thank You when I cannot reach thanking You except by Your favor?" He said: Then revelation came to him: "O David, do you not know that the favors upon you are from Me?" He said: "Yes, O Lord." He said: "Then I am pleased with that from you." From Ibn Shihāb, who said: David said: "Praise be to Allah as befits the nobility of His face and the might of His majesty." Then Allah revealed to him: "You have wearied the recording angels, O David." ʿAbd Allāh b. al-Mubārak said in the book "al-Zuhd": Sufyān al-Thawrī informed us, from a man, from Wahb b. Munabbih, who said: In the wisdom of the family of David: It is incumbent upon the intelligent man not to be heedless of four hours: an hour in which he communes with his Lord, an hour in which he calls himself to account, an hour in which he goes to his brothers who inform him of his faults and are truthful to him about himself, and an hour in which he lets himself enjoy its pleasures in what is lawful and beautiful. For this hour is a help for these other hours and a rest for the hearts. And it is incumbent upon the intelligent man to know his time, guard his tongue, and attend to his own affairs. And it is incumbent upon the intelligent man not to travel except for one of three things: provision for his afterlife, repair for his livelihood, or pleasure in what is not forbidden. The ḥāfiẓ Ibn ʿAsākir related in the biography of David ﷺ many fine things, including his saying: "Be to the orphan like a merciful father, and know that as you sow, so shall you reap." He related with a rare chain attributed to the Prophet, that David said: "O sower of evil deeds, you reap their thorns and thistles." From David ﷺ, that he said: "The example of the foolish orator in the gathering of people is like the example of a singer at the head of a dead man." He also said: "How ugly is poverty after wealth, and uglier than that is misguidance after guidance." He said: "Consider what you hate to be mentioned about you in the gathering of people, and do not do it when you are alone." He said: "Do not promise your brother what you will not fulfill for him, for that is enmity between you and him." The wives of David ﷺ From ʿUmar, the freedman of Ghufrah, who said: The Jews, when they saw the Messenger of Allah ﷺ marrying women, said: "Look at this man who is not satisfied with food, and by Allah, his only concern is women." They envied him for his many wives and criticized him for that, saying: "If he were a prophet, he would not desire women." The most severe of them in that was Ḥuyayy b. Akhṭab. But Allah gave them the lie and informed them of Allah's favor and His vastness upon His Prophet, may Allah's prayers and ﷺ, saying: "Or do they envy people for what Allah has given them of His bounty?" [al-Nisā': 54], meaning by "people" the Messenger of Allah ﷺ. "For We gave the family of Abraham the Book and wisdom, and We gave them a great kingdom" [al-Nisā': 54], meaning what Allah gave Solomon b. David—he had a thousand wives: seven hundred of them free women with dowries and three hundred concubines. David ﷺ had one hundred wives, among them the wife of Uriah, the mother of Solomon b. David, whom he married after the trial. This is more than Muhammad ﷺ had. Al-Kalbī mentioned something similar, and that David ﷺ had one hundred wives and Solomon had a thousand wives, among them three hundred concubines. The fasting of David ﷺ From Ṣadaqah al-Dimashqī, that a man asked Ibn ʿAbbās about fasting, and he said: "I will relate to you a hadith that I keep stored in my chest. If you wish, I will tell you about the fasting of David, for he was a great faster and a great stander in prayer, and he was brave, not fleeing when he met the enemy. He used to fast one day and break his fast one day. And the Messenger of Allah ﷺ said: 'The best fasting is the fasting of David.' He used to recite the Psalms with seventy voices, varying them, and he had a rakʿah at night in which he made himself weep, and everything wept with his weeping, and by his voice the sorrowful and the feverish were enraptured. If you wish, I will tell you about the fasting of his son Solomon, for he used to fast three days at the beginning of the month, three days in its middle, and three days at its end, opening the month with fasting, its middle with fasting, and closing it with fasting. If you wish, I will tell you about the fasting of the son of the chaste virgin, Jesus son of Mary, for he used to fast all the time, eat barley, wear haircloth, eat what he found and not ask about what he missed. He had no child to die and no house to be destroyed. Wherever night overtook him, he would stand with his feet together and pray until morning. He was an archer who never missed the game he wanted, and he used to pass by the gatherings of the Children of Israel and fulfill their needs. If you wish, I will tell you about the fasting of his mother Mary daughter of ʿImrān, for she used to fast one day and break her fast two days. If you wish, I will tell you about the fasting of the Arab unlettered Prophet Muhammad ﷺ, for he used to fast three days of every month and said: 'That is the fasting of all time.'" Mention of the building of Bayt al-Maqdis It is said: A sweeping plague afflicted the people in the time of David, so he brought them out to the site of Bayt al-Maqdis. He used to see the angels ascending from it to heaven, and for this reason he intended it to supplicate there. When he stood at the site of the rock, he called upon Allah Most High to remove the plague from them, and He answered him and the plague was lifted. So they took that site as a mosque. The commencement of its building was eleven years into his reign, and he died before completing its construction. He bequeathed to Solomon to complete it and to kill the commander who had killed his brother Īshā b. Dāwūd. When David died and Solomon buried him, he proceeded to carry out his command, killing the commander and completing the building of the mosque. He built it with marble, adorned it with gold, and inlaid it with jewels, and he was empowered over all that by the jinn and devils. When he finished, he took that day as a great festival and offered a sacrifice, and Allah accepted it from him. His beginning was first with building the city; when he finished it, he began the construction of the mosque. People have said much about the description of the building that is improbable, and there is no need to mention it. It is said: Solomon is the one who began the construction of the mosque, and David had wanted to build it, but Allah revealed to him: "This is a holy house, and you have stained your hand with blood, so you will not build it, but your son Solomon will build it because of his being free from blood." When Solomon became king, he built it.

268. Tarikh (al-Tabari) 268No grade recorded

     ذِكْرُ كَمِّيَّةِ حَيَّاتِهِ وَكَيْفِيَّةِ وَفَاتِهِ عَلَيْهِ السَّلَامُ   قَدْ تَقَدَّمَ فِي ذِكْرِ الْأَحَادِيثِ الْوَارِدَةِ فِي خَلْقِ آدَمَ، أَنَّ اللَّهَ لَمَّا اسْتَخْرَجَ ذُرِّيَّتَهُ مِنْ ظَهْرِهِ، فَرَأَى فِيهِمُ الْأَنْبِيَاءَ، عَلَيْهِمُ السَّلَامُ، وَرَأَى فِيهِمْ رَجُلًا يُزْهِرُ، فَقَالَ: أَيْ رَبِّ، مَنْ هَذَا ؟ قَالَ: هَذَا ابْنُكَ دَاوُدُ، قَالَ: أَيْ رَبِّ، كَمْ عُمُرُهُ ؟ قَالَ: سِتُّونَ عَامًا. قَالَ: أَيْ رَبِّ، زِدْ فِي عُمُرِهِ. قَالَ: لَا، إِلَّا أَنْ أَزِيدَهُ مِنْ عُمُرِكَ. وَكَانَ عُمُرُ آدَمَ أَلْفَ عَامٍ فَزَادَهُ أَرْبَعِينَ عَامًا، فَلَمَّا انْقَضَى عُمُرُ آدَمَ جَاءَهُ مَلَكُ الْمَوْتِ، فَقَالَ: بَقِيَ مِنْ عُمُرِي أَرْبَعُونَ سَنَةً. وَنَسِيَ آدَمُ مَا كَانَ وَهَبَهُ لِوَلَدِهِ دَاوُدَ، فَأَتَمَّهَا اللَّهُ لِآدَمَ أَلْفَ سَنَةٍ، وَلِدَاوُدَ مِائَةَ سَنَةٍ. قَالَ ابْنُ جَرِيرٍ: وَقَدْ زَعَمَ بَعْضُ أَهْلِ الْكِتَابِ أَنَّ عُمُرَ دَاوُدَ كَانَ سَبْعًا وَسَبْعِينَ سَنَةً. قُلْتُ: هَذَا غَلَطٌ مَرْدُودٌ عَلَيْهِمْ. قَالُوا: وَكَانَ مُدَّةُ مُلْكِهِ أَرْبَعِينَ سَنَةً. وَهَذَا قَدْ يُقْبَلُ نَقْلُهُ ; لِأَنَّهُ لَيْسَ عِنْدَنَا مَا يُنَافِيهِ وَلَا مَا يَقْتَضِيهِ. وَأَمَّا وَفَاتُهُ، عَلَيْهِ السَّلَامُ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: كَانَ دَاوُدُ النَّبِيُّ فِيهِ غَيْرَةٌ شَدِيدَةٌ، وَكَانَ إِذَا خَرَجَ أُغْلِقَتِ الْأَبْوَابُ، فَلَمْ يَدْخُلْ عَلَى أَهْلِهِ أَحَدٌ حَتَّى يَرْجِعَ، قَالَ: فَخَرَجَ ذَاتَ يَوْمٍ وَغُلِّقَتِ الدَّارُ، فَأَقْبَلَتِ امْرَأَتُهُ تَطَّلِعُ إِلَى الدَّارِ، فَإِذَا رَجُلٌ قَائِمٌ وَسَطَ الدَّارِ، فَقَالَتْ لِمَنْ فِي الْبَيْتِ: مِنْ أَيْنَ دَخَلَ هَذَا الرَّجُلُ وَالدَّارُ مُغْلَقَةٌ ؟ وَاللَّهِ لَتُفْتَضَحُنَّ بِدَاوُدَ. فَجَاءَ دَاوُدُ، فَإِذَا الرَّجُلُ قَائِمٌ وَسَطَ الدَّارِ، فَقَالَ لَهُ دَاوُدُ: مَنْ أَنْتَ ؟ قَالَ: أَنَا الَّذِي لَا أَهَابُ الْمُلُوكَ وَلَا يَمْتَنِعُ مِنِّي شَيْءٌ، فَقَالَ دَاوُدُ: أَنْتَ وَاللَّهِ مَلَكُ الْمَوْتِ، فَمَرْحَبًا بِأَمْرِ اللَّهِ. فَرَمَلَ دَاوُدُ مَكَانَهُ حَيْثُ قُبِضَتْ رُوحُهُ، حَتَّى فُرِغَ مِنْ شَأْنِهِ، وَطَلَعَتْ عَلَيْهِ الشَّمْسُ، فَقَالَ سُلَيْمَانُ لِلطَّيْرِ: أَظِلِّي عَلَى دَاوُدَ. فَأَظَلَّتْهُ الطَّيْرُ حَتَّى أَظْلَمَتْ عَلَيْهِمَا الْأَرْضُ، فَقَالَ لَهَا سُلَيْمَانُ: اقْبِضِي جَنَاحًا جَنَاحًا قَالَ أَبُو هُرَيْرَةَ: يُرِينَا رَسُولُ اللَّهِ ﷺ كَيْفَ فَعَلَتِ الطَّيْرُ. وَقَبَضَ رَسُولُ اللَّهِ ﷺ بِيَدِهِ، وَغَلَبَتْ عَلَيْهِ يَوْمَئِذٍ الْمَضْرَحِيَّةُ انْفَرَدَ بِإِخْرَاجِهِ الْإِمَامُ أَحْمَدُ، وَإِسْنَادُهُ جَيِّدٌ قَوِيٌّ ; رِجَالُهُ ثِقَاتٌ. وَمَعْنَى قَوْلِهِ: وَغَلَبَتْ عَلَيْهِ يَوْمَئِذٍ الْمَضْرَحِيَّةُ ; أَيْ: وَغَلَبَتْ عَلَى التَّظْلِيلِ عَلَيْهِ الْمَضْرَحِيَّةُ، وَهِيَ الصُّقُورُ الطِّوَالُ الْأَجْنِحَةِ، وَاحِدُهَا مَضْرَحِيٌّ، قَالَ الْجَوْهَرِيُّ: وَهُوَ الصَّقْرُ الطَّوِيلُ الْجَنَاحِ. وَقَالَ السُّدِّيُّ عَنْ أَبِي مَالِكٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَاتَ دَاوُدُ، عَلَيْهِ السَّلَامُ، فَجْأَةً، وَكَانَ يَسْبِتُ، وَكَانَتِ الطَّيْرُ تُظِلُّهُ. وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ: مَاتَ دَاوُدُ، عَلَيْهِ السَّلَامُ، يَوْمَ السَّبْتِ فَجْأَةً. وَعَنِ الْحَسَنِ، قَالَ: مَاتَ دَاوُدُ عَلَيْهِ السَّلَامُ، وَهُوَ ابْنُ مِائَةِ سَنَةٍ، وَمَاتَ يَوْمَ الْأَرْبِعَاءِ فَجْأَةً. وَقَالَ أَبُو السَّكَنِ الْهَجَرِيُّ: مَاتَ إِبْرَاهِيمُ الْخَلِيلُ، فَجْأَةً وَدَاوُدُ فَجْأَةً، وَابْنُهُ سُلَيْمَانُ فَجْأَةً، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ أَجْمَعِينَ. رَوَاهُ ابْنُ عَسَاكِرَ. وَرَوَى عَنْ بَعْضِهِمْ: أَنَّ مَلَكَ الْمَوْتِ جَاءَهُ وَهُوَ نَازِلٌ مِنْ مِحْرَابِهِ، فَقَالَ لَهُ: دَعْنِي أَنْزِلُ أَوْ أَصْعَدُ. فَقَالَ: يَا نَبِيَّ اللَّهِ قَدْ نَفِذَتِ السُّنُونُ وَالشُّهُورُ وَالْآثَارُ وَالْأَرْزَاقُ. قَالَ: فَخَرَّ سَاجِدًا عَلَى مَرْقَاةٍ مِنْ تِلْكَ الْمَرَاقِي، فَقَبَضَهُ وَهُوَ سَاجِدٌ. وَقَالَ إِسْحَاقُ بْنُ بِشْرٍ: أَنْبَأَنَا وَافِرُ بْنُ سُلَيْمَانَ، عَنْ أَبِي سُلَيْمَانَ الْفِلَسْطِينِيِّ، عَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: إِنِ النَّاسَ حَضَرُوا جِنَازَةَ دَاوُدَ، عَلَيْهِ السَّلَامُ، فَجَلَسُوا فِي الشَّمْسِ فِي يَوْمٍ صَائِفٍ. قَالَ: وَكَانَ قَدْ شَيَّعَ جِنَازَتَهُ يَوْمَئِذٍ أَرْبَعُونَ أَلْفَ رَاهِبٍ، عَلَيْهِمُ الْبَرَانِسُ، سِوَى غَيْرِهِمْ مِنَ النَّاسِ، وَلَمْ يَمُتْ فِي بَنِي إِسْرَائِيلَ - بَعْدَ مُوسَى وَهَارُونَ - أَحَدٌ كَانَتْ بَنُو إِسْرَائِيلَ أَشَدَّ جَزَعًا عَلَيْهِ مِنْهُمْ عَلَى دَاوُدَ. قَالَ: فَآذَاهُمُ الْحَرُّ، فَنَادَوْا سُلَيْمَانَ، عَلَيْهِ السَّلَامُ، أَنْ يَعْجَلَ عَلَيْهِمْ لِمَا أَصَابَهُمْ مِنَ الْحَرِّ، فَخَرَجَ سُلَيْمَانُ فَنَادَى الطَّيْرَ فَأَجَابَتْ، فَأَمَرَهَا فَأَظَلَّتِ النَّاسَ. قَالَ: فَتَرَاصَّ بَعْضُهُمْ إِلَى بَعْضٍ مِنْ كُلِّ وَجْهٍ حَتَّى اسْتَمْسَكَتِ الرِّيحُ، فَكَادَ النَّاسُ أَنْ يَهْلِكُوا غَمًّا، فَصَاحُوا إِلَى سُلَيْمَانَ، عَلَيْهِ السَّلَامُ، مِنَ الْغَمِّ، فَخَرَجَ سُلَيْمَانُ فَنَادَى الطَّيْرَ أَنْ أَظِلِّي النَّاسَ مِنْ نَاحِيَةِ الشَّمْسِ، وَتَنَحِّي عَنْ نَاحِيَةِ الرِّيحِ. فَفَعَلَتْ، فَكَانَ النَّاسُ فِي ظِلٍّ وَتَهُبُّ عَلَيْهِمُ الرِّيحُ، فَكَانَ ذَلِكَ أَوَّلَ مَا رَأَوْهُ مِنْ مُلْكِ سُلَيْمَانَ. وَعَنْ أَبِي الدَّرْدَاءِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَقَدْ قَبَضَ اللَّهُ دَاوُدَ مِنْ بَيْنِ أَصْحَابِهِ مَا فُتِنُوا وَلَا بَدَّلُوا وَلَقَدْ مَكَثَ أَصْحَابُ الْمَسِيحِ عَلَى سُنَّتِهِ وَهَدْيِهِ مِائَتَيْ سَنَةٍ.

     ✧ Mention of the length of his life and the manner of his death ﷺ It has been mentioned earlier in the discussion of the hadiths concerning the creation of Adam that when God brought forth his descendants from his back and saw the prophets among them (peace be upon them), He saw a man who was radiant. He said, “My Lord, who is this?” He said, “This is your son Dāwūd.” He said, “My Lord, how long is his lifespan?” He said, “Sixty years.” He said, “My Lord, increase his lifespan.” He said, “No, unless I increase it from your lifespan.” Adam's lifespan was one thousand years, so He increased it by forty years. When Adam's lifespan came to an end, the angel of death came to him. He said, “Forty years of my lifespan remain.” Adam had forgotten what he had granted to his son Dāwūd, so God completed for Adam one thousand years, and for Dāwūd one hundred years. Ibn Jarīr said: Some of the People of the Book have claimed that the lifespan of Dāwūd was seventy-seven years. I say: This is an error that is rejected against them. They said: The duration of his reign was forty years. This may be accepted in its transmission because we have nothing that contradicts it or necessitates it. As for his death ﷺ On the authority of Abū Hurayrah, that the Messenger of God ﷺ said: Prophet Dāwūd had intense protective jealousy. When he went out, the doors were locked and no one entered upon his family until he returned. He said: One day he went out and the house was locked. His wife came and looked into the house, and there was a man standing in the middle of the house. She said to those in the house, “From where did this man enter while the house is locked? By God, you will be disgraced before Dāwūd.” Dāwūd came, and there was the man standing in the middle of the house. Dāwūd said to him, “Who are you?” He said, “I am the one who does not fear kings and from whom nothing can prevent.” Dāwūd said, “You, by God, are the angel of death. Welcome to God's command.” Dāwūd remained in his place where his soul was taken until his affair was concluded, and the sun rose upon him. Sulaymān said to the birds, “Shade Dāwūd.” The birds shaded him until the earth became dark upon them. Sulaymān said to them, “Fold wing by wing.” Abū Hurayrah said: The Messenger of God ﷺ showed us how the birds did it. The Messenger of God ﷺ folded his hand, and on that day the maḍraḥiyyah prevailed over him. Imām Aḥmad alone transmitted it, and its chain is good and strong; its narrators are trustworthy. The meaning of his saying “and on that day the maḍraḥiyyah prevailed over him” is: the maḍraḥiyyah, which are falcons with long wings, prevailed in shading over him, singular maḍraḥī. Al-Jawharī said: It is the falcon with long wings. Al-Suddī said, on the authority of Abū Mālik, on the authority of Ibn ʿAbbās: Dāwūd ﷺ died suddenly, and he used to observe the Sabbath, and the birds used to shade him. On the authority of Saʿīd b. Jubayr: Dāwūd ﷺ died on Saturday suddenly. On the authority of al-Ḥasan: Dāwūd ﷺ died at the age of one hundred years, and he died on Wednesday suddenly. Abū al-Sakan al-Hajarī said: Ibrāhīm al-Khalīl died suddenly, and Dāwūd suddenly, and his son Sulaymān suddenly, may God's blessings and peace be upon them all. Ibn ʿAsākir narrated it. It is narrated from some of them that the angel of death came to him while he was descending from his miḥrāb. He said to him, “Let me descend or ascend.” He said, “O prophet of God, the years, months, traces, and provisions have been fulfilled.” He said: He fell prostrate on one of those steps, and He took him while he was prostrate. Isḥāq b. Bishr said: Wāfir b. Sulaymān informed us, on the authority of Abū Sulaymān al-Filasṭīnī, on the authority of Wahb b. Munabbih: The people attended the funeral of Dāwūd ﷺ and sat in the sun on a summer day. He said: Forty thousand monks wearing hooded cloaks attended his funeral that day, apart from other people. No one died among the Children of Israel after Mūsā and Hārūn for whom they grieved more than for Dāwūd. He said: The heat distressed them, so they called to Sulaymān ﷺ to hasten to them because of the heat that had befallen them. Sulaymān went out and called the birds, and they responded. He commanded them, and they shaded the people. He said: They pressed close together from every direction until the wind was blocked, and the people nearly perished from distress. They cried out to Sulaymān ﷺ because of the distress. Sulaymān went out and called the birds to shade the people from the side of the sun and move away from the side of the wind. They did so, and the people were in shade while the wind blew upon them. That was the first thing they saw of Sulaymān's kingdom. On the authority of Abū al-Dardāʾ: The Messenger of God ﷺ said: God took Dāwūd from among his companions without them being afflicted or changing, and the companions of the Messiah remained upon his Sunnah and guidance for two hundred years.

269. Tarikh (al-Tabari) 270No grade recorded

     قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: هُوَ سُلَيْمَانُ بْنُ دَاوُدَ بْنِ إِيشَا بْنِ عُوَيْدِ بْنِ بَاعِزَ بْنِ سَلْمُونَ بْنِ نَحْشُونَ بْنِ عَمِينَاذِبَ بْنِ إِرَمَ بْنِ حَصَرُونَ بْنِ فَارِصَ بْنِ يَهُودَا بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ، أَبُو الرَّبِيعِ، نَبِيُّ اللَّهِ، ابْنُ نَبِيِّ اللَّهِ. جَاءَ فِي بَعْضِ الْآثَارِ أَنَّهُ دَخَلَ دِمَشْقَ. وَكَانَ أَبْيَضَ جَسِيمًا كَثِيرَ الشَّعَرِ يَلْبَسُ الْبَيَاضَ، وَكَانَ أَبُوهُ يَسْتَشِيرُهُ فِي حَيَاتِهِ وَيَرْجِعُ إِلَى قَوْلِهِ، فَمِنْ ذَلِكَ مَا قَصَّهُ اللَّهُ فِي كِتَابِهِ فِي قَوْلِهِ: وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ، الْآيَةَ.

     ✧ Al-Ḥāfiẓ Ibn ʿAsākir said: He is Sulaymān b. Dāwūd b. Īshā b. ʿUwayd b. Bāʿiz b. Salmūn b. Naḥshūn b. ʿAmīnādhib b. Iram b. Ḥaṣarūn b. Fāriṣ b. Yahūdā b. Yaʿqūb b. Isḥāq b. Ibrāhīm, Abū al-Rabīʿ, the Prophet of Allah, son of the Prophet of Allah. It is reported in some traditions that he entered Damascus. He was fair-skinned, large-bodied, with abundant hair, and he wore white. His father used to consult him during his lifetime and defer to his opinion. Among that is what Allah recounted in His Book in His saying: “And Dāwūd and Sulaymān when they gave judgment concerning the field,” the verse.

270. Tarikh (al-Tabari) 271No grade recorded

     قَالَ اللَّهُ تَعَالَى: وَوَرِثَ سُلَيْمَانُ دَاوُدَ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ [ النَّمْلِ: 16 ]. أَيْ: وَرِثَهُ فِي النُّبُوَّةِ وَالْمُلْكِ. وَلَيْسَ الْمُرَادُ وِرَاثَةَ الْمَالِ ; لِأَنَّهُ قَدْ كَانَ لَهُ بَنُونَ غَيْرُهُ، فَمَا كَانَ لِيُخَصَّ بِالْمَالِ دُونَهُمْ. وَلِأَنَّهُ قَدْ ثَبَتَ فِي " الصِّحَاحِ " مِنْ غَيْرِ وَجْهٍ، عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: لَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَةٌ وَفِي لَفْظٍ: إِنَّا مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ فَأَخْبَرَ الصَّادِقُ الْمَصْدُوقُ أَنَّ الْأَنْبِيَاءَ لَا تُورَثُ أَمْوَالُهُمْ عَنْهُمْ كَمَا يُورَثُ غَيْرُهُمْ  ، بَلْ تَكُونُ أَمْوَالُهُمْ صَدَقَةً مِنْ بَعْدِهِمْ عَلَى الْفُقَرَاءِ وَالْمَحَاوِيجِ، لَا يَخُصُّونَ بِهَا أَقْرِبَاءَهُمْ ; لِأَنَّ الدُّنْيَا كَانَتْ أَهْوَنَ عَلَيْهِمْ وَأَحْقَرَ عِنْدَهُمْ مِنْ ذَلِكَ، كَمَا هِيَ عِنْدَ الَّذِي أَرْسَلَهُمْ وَاصْطَفَاهُمْ وَفَضَّلَهُمْ. وَقِيلَ: لَمَّا تُوُفِّيَ دَاوُدُ مَلَكَ بَعْدَهُ ابْنُهُ سُلَيْمَانُ عَلَى بَنِي إِسْرَائِيلَ، وَكَانَ ابْنَ ثَلَاثَ عَشْرَةَ سَنَةً، وَآتَاهُ اللَّهُ مَعَ الْمُلْكِ النُّبُوَّةَ، وَسَأَلَ اللَّهَ أَنْ يُؤْتِيَهُ مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ، فَاسْتَجَابَ لَهُ وَسَخَّرَ لَهُ الْإِنْسَ، وَالْجِنَّ، وَالشَّيَاطِينَ، وَالطَّيْرَ، وَالرِّيحَ، فَكَانَ إِذَا خَرَجَ مِنْ بَيْتِهِ إِلَى مَجْلِسِهِ عَكَفَتْ عَلَيْهِ الطَّيْرُ وَقَامَ لَهُ الْإِنْسُ وَالْجِنُّ حَتَّى يَجْلِسَ. وَقِيلَ: إِنَّمَا سَخَّرَ لَهُ الرِّيحَ، وَالْجِنَّ، وَالشَّيَاطِينَ، وَالطَّيْرَ، وَغَيْرَ ذَلِكَ بَعْدَ أَنْ زَالَ مُلْكُهُ، وَأَعَادَهُ اللَّهُ سُبْحَانَهُ إِلَيْهِ.

     ✧ Allah Almighty said: “And Sulaymān inherited Dāwūd. He said, ‘O mankind, we have been taught the speech of birds, and we have been given from all things. Indeed, this is the manifest bounty’” [al-Naml: 16]. Meaning: He inherited him in prophethood and kingship. What is intended is not the inheritance of wealth, because he had sons other than him, and he would not have been singled out for wealth to their exclusion. And because it is established in the “Ṣaḥīḥs” through more than one chain, from a group of the Companions, that the Messenger of Allah ﷺ said: “We are not inherited from; what we leave behind is charity.” And in another wording: “We, the company of prophets, are not inherited from.” The truthful and attested one informed that the prophets’ wealth is not inherited from them as others are inherited from; rather, their wealth becomes charity after them for the poor and needy, not singling out their relatives with it, because the world was more insignificant and contemptible to them than that, just as it is with the One who sent them, chose them, and favored them. It was said: When Dāwūd died, his son Sulaymān ruled over the Children of Israel after him, and he was thirteen years old. Allah gave him prophethood along with kingship. He asked Allah to give him a kingdom that would not befit anyone after him, so He answered him and subjugated to him humans, jinn, devils, birds, and the wind. When he went out from his house to his assembly, the birds would hover over him and the humans and jinn would stand for him until he sat. It was said: The wind, the jinn, the devils, the birds, and other things were subjugated to him only after his kingdom was removed and Allah, glorified be He, restored it to him.

271. Tarikh (al-Tabari) 272No grade recorded

     وَقَالَ: يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ يَعْنِي أَنَّهُ، عَلَيْهِ السَّلَامُ، كَانَ يَعْرِفُ مَا تَتَخَاطَبُ بِهِ الطُّيُورُ بِلُغَاتِهَا، وَيُعَبِّرُ لِلنَّاسِ عَنْ مَقَاصِدِهَا وَإِرَادَاتِهَا. وعَنْ يَعْقُوبَ الْقُمِّيِّ، حَدَّثَنِي أَبُو مَالِكٍ، قَالَ: مَرَّ سُلَيْمَانُ بْنُ دَاوُدَ بِعُصْفُورٍ يَدُورُ حَوْلَ عُصْفُورَةٍ، فَقَالَ لِأَصْحَابِهِ: أَتَدْرُونَ مَا يَقُولُ ؟ قَالُوا: وَمَا يَقُولُ يَا نَبِيَّ اللَّهِ ؟ قَالَ يَخْطُبُهَا إِلَى نَفْسِهِ، وَيَقُولُ: زَوِّجِينِي أُسْكِنْكِ أَيَّ غُرَفِ دِمَشْقَ شِئْتِ. قَالَ سُلَيْمَانُ، عَلَيْهِ السَّلَامُ: لِأَنَّ غُرَفَ دِمَشْقَ مَبْنِيَّةٌ بِالصَّخْرِ، لَا يَقْدِرُ أَنْ يَسْكُنَهَا أَحَدٌ، وَلَكِنْ كَلُّ خَاطِبٍ كَذَّابٌ. وَكَذَلِكَ مَا عَدَاهَا مِنَ الْحَيَوَانَاتِ وَسَائِرِ صُنُوفِ الْمَخْلُوقَاتِ ; وَالدَّلِيلُ عَلَى هَذَا قَوْلُهُ بَعْدَ هَذَا مِنَ الْآيَاتِ: وَأُوتِينَا مِنْ كُلِّ شَيْءٍ أَيْ: مِنْ كُلِّ مَا يَحْتَاجُ الْمَلِكُ إِلَيْهِ، مِنَ الْعِدَدِ، وَالْآلَاتِ، وَالْجُنُودِ، وَالْجُيُوشِ، وَالْجَمَاعَاتِ مِنَ الْجِنِّ، وَالْإِنْسِ، وَالطُّيُورِ، وَالْوُحُوشِ، وَالشَّيَاطِينِ السَّارِحَاتِ، وَالْعُلُومِ، وَالْفُهُومِ، وَالتَّعْبِيرِ عَنْ ضَمَائِرِ الْمَخْلُوقَاتِ مِنَ النَّاطِقَاتِ وَالصَّامِتَاتِ.

     ✧ He said: “O people, we have been taught the speech of birds,” meaning that he ﷺ knew what birds communicate to one another in their languages, and he interpreted for people their intentions and desires. From Yaʿqūb al-Qummī, Abū Mālik narrated to me, saying: Sulaymān b. Dāwūd passed by a sparrow circling around a female sparrow, and said to his companions: “Do you know what he is saying?” They said: “And what is he saying, O Prophet of God?” He said: “He is proposing to her for himself, saying: ‘Marry me, and I will house you in whichever of the chambers of Damascus you wish.’” Sulaymān ﷺ said: “Because the chambers of Damascus are built of rock, no one is able to dwell in them, but every suitor is a liar.” And likewise other animals besides it and all other kinds of creatures; and the proof of this is His saying after this among the verses: “And we have been given of everything,” meaning: of everything a king needs, of equipment, tools, soldiers, armies, and groups of jinn, humans, birds, wild beasts, roaming devils, sciences, understandings, and interpretation of the secret thoughts of creatures, both speaking and silent.

272. Tarikh (al-Tabari) 273No grade recorded

     ثُمَّ قَالَ: إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ أَيْ: مِنْ بَارِئِ الْبَرِيَّاتِ وَخَالِقِ الْأَرْضِ وَالسَّمَاوَاتِ، كَمَا قَالَ تَعَالَى: وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ حَتَّى إِذَا أَتَوْا عَلَى وَادِي النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ [ النَّمْلِ: 17 - 19 ]. يُخْبِرُ تَعَالَى عَنْ عَبْدِهِ وَنَبِيِّهِ وَابْنِ نَبِيِّهِ سُلَيْمَانَ بْنِ دَاوُدَ، عَلَيْهِمَا الصَّلَاةُ وَالسَّلَامُ، أَنَّهُ رَكِبَ يَوْمًا فِي جَيْشِهِ جَمِيعِهِ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ، فَالْجِنُّ وَالْإِنْسُ يَسِيرُونَ مَعَهُ، وَالطَّيْرُ سَائِرَةٌ مَعَهُ تُظِلُّهُ بِأَجْنِحَتِهَا مِنَ الْحَرِّ وَغَيْرِهِ، وَعَلَى كُلٍّ مِنْ هَذِهِ الْجُيُوشِ الثَّلَاثَةِ وَزَعَةٌ، أَيْ نُقَبَاءُ يَرُدُّونَ أَوَّلَهُ عَلَى آخِرِهِ، فَلَا يَتَقَدَّمُ أَحَدٌ عَنْ مَوْضِعِهِ الَّذِي يَسِيرُ فِيهِ وَلَا يَتَأَخَّرُ عَنْهُ، قَالَ اللَّهُ تَعَالَى: حَتَّى إِذَا أَتَوْا عَلَى وَادِي النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ فَأَمَرَتْ، وَحَذَّرَتْ، وَاعْتَذَرَتْ عَنْ سُلَيْمَانَ وَجُنُودِهِ بِعَدَمِ الشُّعُورِ. وَقَدْ ذَكَرَ وَهْبٌ أَنَّهُ مَرَّ وَهُوَ عَلَى الْبِسَاطِ بِوَادٍ بِالطَّائِفِ، وَأَنَّ هَذِهِ النَّمْلَةَ كَانَ اسْمُهَا " جَرْسَ " وَكَانَتْ مِنْ قَبِيلَةٍ يُقَالُ لَهُمْ: بَنُو الشَّيْصَبَانِ، وَكَانَتْ عَرْجَاءَ، وَكَانَتْ بِقَدْرِ الذِّئْبِ. وَفِي هَذَا كُلِّهِ نَظَرٌ، بَلْ فِي هَذَا السِّيَاقِ دَلِيلٌ عَلَى أَنَّهُ كَانَ فِي مَوْكِبِهِ رَاكِبًا فِي خُيُولِهِ وَفُرْسَانِهِ، لَا كَمَا زَعَمَ بَعْضُهُمْ مِنْ أَنَّهُ كَانَ إِذْ ذَاكَ عَلَى الْبِسَاطِ ; لِأَنَّهُ لَوْ كَانَ كَذَلِكَ لَمْ يَنَلِ النَّمْلَ مِنْهُ شَيْءٌ وَلَا وَطْءٌ ; لَأَنَّ الْبِسَاطَ كَانَ عَلَيْهِ جَمِيعُ مَا يَحْتَاجُونَ إِلَيْهِ مِنَ الْجُيُوشِ وَالْخُيُولِ وَالْجِمَالِ وَالْأَثْقَالِ وَالْخِيَامِ وَالْأَنْعَامِ، وَالطَّيْرُ مِنْ فَوْقِ ذَلِكَ كُلِّهِ، كَمَا سَنُبَيِّنُهُ بَعْدَ ذَلِكَ، إِنْ شَاءَ اللَّهُ تَعَالَى. وَالْمَقْصُودُ أَنَّ سُلَيْمَانَ، عَلَيْهِ السَّلَامُ  ، فَهِمَ مَا خَاطَبَتْ بِهِ تِلْكَ النَّمْلَةُ لِأُمَّتِهَا مِنَ الرَّأْيِ السَّدِيدِ وَالْأَمْرِ الْحَمِيدِ، وَتَبَسَّمَ مِنْ ذَلِكَ عَلَى وَجْهِ الِاسْتِبْشَارِ وَالْفَرَحِ وَالسُّرُورِ بِمَا أَطْلَعَهُ اللَّهُ عَلَيْهِ دُونَ غَيْرِهِ، وَلَيْسَ كَمَا يَقُولُهُ بَعْضُ الْجَهَلَةِ، مِنْ أَنَّ الدَّوَابَّ كَانَتْ تَنْطِقُ قَبْلَ سُلَيْمَانَ، وَتُخَاطِبُ النَّاسَ حَتَّى أَخَذَ عَلَيْهِمْ سُلَيْمَانُ بْنُ دَاوُدَ الْعَهْدَ وَأَلْجَمَهَا، فَلَمْ تَتَكَلَّمْ مَعَ النَّاسِ بَعْدَ ذَلِكَ، فَإِنَّ هَذَا لَا يَقُولُهُ إِلَّا الَّذِينَ لَا يَعْلَمُونَ، وَلَوْ كَانَ هَذَا هَكَذَا لَمْ يَكُنْ لِسُلَيْمَانَ فِي فَهْمِ لُغَاتِهَا مَزِيَّةٌ عَلَى غَيْرِهِ ; إِذْ قَدْ كَانَ النَّاسُ كُلُّهُمْ يَفْهَمُونَ ذَلِكَ، وَلَوْ كَانَ قَدْ أَخَذَ عَلَيْهَا الْعَهْدَ أَنْ لَا تَتَكَلَّمَ مَعَ غَيْرِهِ، وَكَانَ هُوَ يَفْهَمُهَا، لَمْ يَكُنْ فِي هَذَا أَيْضًا فَائِدَةٌ يُعَوَّلُ عَلَيْهَا، وَلِهَذَا قَالَ: رَبِّ أَوْزِعْنِي أَيْ: أَلْهِمْنِي وَأَرْشِدْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ فَطَلَبَ مِنَ اللَّهِ أَنْ يُقَيِّضَهُ لِلشُّكْرِ عَلَى مَا أَنْعَمَ بِهِ عَلَيْهِ، وَعَلَى مَا خَصَّهُ بِهِ مِنَ الْمَزِيَّةِ عَلَى غَيْرِهِ، وَأَنْ يُيَسِّرَ عَلَيْهِ الْعَمَلَ الصَّالِحَ، وَأَنْ يَحْشُرَهُ إِذَا تَوَفَّاهُ مَعَ عِبَادِهِ الصَّالِحِينَ، وَقَدِ اسْتَجَابَ اللَّهُ تَعَالَى لَهُ. وَالْمُرَادُ بِوَالِدَيْهِ دَاوُدُ، عَلَيْهِ السَّلَامُ، وَأُمُّهُ، وَكَانَتْ مِنَ الْعَابِدَاتِ الصَّالِحَاتِ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ ﷺ قَالَ: قَالَتْ أَمُّ سُلَيْمَانَ بْنِ دَاوُدَ: يَا بُنَيَّ لَا تُكْثِرِ النَّوْمَ بِاللَّيْلِ ; فَإِنَّ كَثْرَةَ النَّوْمِ بِاللَّيْلِ تَدَعُ الْعَبْدَ فَقِيرًا يَوْمَ الْقِيَامَةِ. وَعَنِ الزُّهْرِيِّ: إِنَّ سُلَيْمَانَ بْنَ دَاوُدَ، عَلَيْهِ السَّلَامُ، خَرَجَ هُوَ وَأَصْحَابُهُ يَسْتَسْقُونَ، فَرَأَى نَمْلَةً قَائِمَةً رَافِعَةً إِحْدَى قَوَائِمِهَا تَسْتَسْقِي، فَقَالَ لِأَصْحَابِهِ: ارْجِعُوا فَقَدْ سُقِيتُمْ، إِنَّ هَذِهِ النَّمْلَةَ اسْتَسْقَتْ فَاسْتُجِيبَ لَهَا. وَعَنْ أَبِي هُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ: خَرَجَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ بِالنَّاسِ يَسْتَسْقُونَ اللَّهَ، فَإِذَا هُمْ بِنَمْلَةٍ رَافِعَةٍ بَعْضَ قَوَائِمِهَا إِلَى السَّمَاءِ فَقَالَ النَّبِيُّ: ارْجِعُوا فَقَدِ اسْتُجِيبَ لَكُمْ مِنْ أَجْلِ هَذِهِ النَّمْلَةِ وَقَالَ السُّدِّيُّ: أَصَابَ النَّاسَ قَحْطٌ عَلَى عَهْدِ سُلَيْمَانَ، عَلَيْهِ السَّلَامُ، فَأَمَرَ النَّاسَ فَخَرَجُوا، فَإِذَا بِنَمْلَةٍ قَائِمَةٍ عَلَى رِجْلَيْهَا، بَاسِطَةٍ يَدَيْهَا وَهِيَ تَقُولُ: اللَّهُمَّ إِنَّا خَلْقٌ مِنْ خَلْقِكَ وَلَا غَنَاءَ بِنَا عَنْ فَضْلِكَ. قَالَ: فَصَبَّ اللَّهُ عَلَيْهِمُ الْمَطَرَ.

     ✧ Then He said: “Indeed this is the manifest bounty,” that is, from the Originator of created things and the Creator of the earth and the heavens, as He, exalted be He, said: “And there were gathered unto Sulaymān his hosts of the jinn and humans and birds, and they were marshaled in ordered ranks, until when they came upon the valley of the ants, an ant said: O ants, enter your dwellings lest Sulaymān and his hosts crush you while they perceive not. So he smiled, laughing at her speech, and said: My Lord, inspire me to give thanks for the favor You bestowed upon me and upon my two parents, and to do righteous deeds that please You, and admit me by Your mercy among Your righteous servants” [al-Naml: 17–19]. He, exalted be He, relates of His servant and prophet and son of His prophet, Sulaymān b. Dāwūd, may prayers and peace be upon them both, that he rode one day in all his host of jinn and humans and birds. The jinn and humans marched with him, and the birds flew with him, shading him with their wings from the heat and other things. Over each of these three hosts were wardens, that is, overseers, who turned back its first to its last, so that no one advanced beyond the position in which he marched or lagged behind it. God, exalted be He, said: “until when they came upon the valley of the ants, an ant said: O ants, enter your dwellings lest Sulaymān and his hosts crush you while they perceive not.” She commanded, warned, and excused Sulaymān and his hosts on account of lack of perception. Wahb mentioned that he passed, while upon the carpet, by a valley in al-Ṭāʾif, and that this ant's name was “Jarsā,” and she was from a tribe called Banū al-Shayṣabān, and she was lame, and was the size of a wolf. But there is scrutiny in all of this; rather, in this narrative there is evidence that he was in his procession riding among his horses and horsemen, not as some have claimed, that he was at that time upon the carpet; for if that were so, nothing of the ants would have reached him, nor any trampling; for upon the carpet was everything they needed of troops, horses, camels, baggage, tents, and livestock, and the birds were above all that, as we will explain later, if God, exalted be He, wills. The point is that Sulaymān, ﷺ, understood what that ant addressed to her community of sound counsel and praiseworthy command, and he smiled at that by way of rejoicing, gladness, and delight at what God had granted him alone, not as some ignorant people say, that beasts used to speak before Sulaymān and address people, until Sulaymān b. Dāwūd took a covenant from them and bridled them, so they no longer spoke with people after that. None but those who do not know would say this. Were this so, Sulaymān would have had no distinction over others in understanding their languages, since all people would have understood that; and had he taken a covenant from them that they not speak with anyone but him, and he understood them, there would also be no benefit in that to rely on. Therefore he said: “My Lord, inspire me,” that is, grant me the inspiration and guidance “to give thanks for the favor You bestowed upon me and upon my two parents, and to do righteous deeds that please You, and admit me by Your mercy among Your righteous servants.” He asked God to dispose him to gratitude for what He had bestowed upon him, and for the distinction He had singled him out with over others, and to facilitate righteous deeds for him, and to gather him, when He took him, with His righteous servants. God, exalted be He, answered him. The meaning of his two parents is Dāwūd, ﷺ, and his mother, who was among the devout worshipers. From Jābir, from the Prophet ﷺ, he said: “The mother of Sulaymān b. Dāwūd said: O my son, do not sleep too much at night; for too much sleep at night leaves the servant poor on the Day of Resurrection.” From al-Zuhrī: Sulaymān b. Dāwūd, ﷺ, went out with his companions to pray for rain, and he saw an ant standing, raising one of its legs, praying for rain. He said to his companions: “Return, for you have been given rain; this ant prayed for rain, and it was answered.” From Abū Hurayrah, that he heard the Messenger of God ﷺ say: “A prophet among the prophets went out with the people to ask God for rain, and behold, there was an ant raising some of its legs toward the sky. The prophet said: Return, for you have been answered on account of this ant.” Al-Suddī said: A drought afflicted the people in the time of Sulaymān, ﷺ, so he commanded the people and they went out, and behold, an ant standing on its two legs, spreading out its hands, saying: “O God, we are creatures of Your creation, and we have no sufficiency without Your bounty.” He said: So God poured rain upon them.

273. Tarikh (al-Tabari) 274No grade recorded

     ذِكْرُ مَا جَرَى لَهُ مَعَ بِلْقِيسَ   نسب بلقيس وملكها نَذْكُرُ أَوَّلًا مَا قِيلَ فِي نَسَبِهَا وَمُلْكِهَا، ثُمَّ مَا جَرَى لَهُ مَعَهَا، فَنَقُولُ قَدِ اخْتَلَفَ الْعُلَمَاءُ فِي اسْمِ آبَائِهَا، فَقِيلَ: إِنَّهَا هِيَ بِلْقَمَةُ ابْنَةُ لَيْشَرَحَ بْنِ الْحَارِثِ بْنِ قَيْسِ بْنِ صَيْفِيِّ بْنِ سَبَإِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ، وَقِيلَ: هِيَ بِلْقَمَةُ ابْنَةُ هَادَدَ، وَاسْمُهُ لَيْشَرَحَ بْنُ تُبَّعٍ ذِي الْأَذْعَارِ بْنِ تُبَّعٍ ذِي الْمَنَارِ بْنِ تُبَّعٍ الرَّايِشِ، وَقِيلَ فِي نَسَبِهَا غَيْرُ ذَلِكَ لَا حَاجَةَ إِلَى ذِكْرِهِ. وَقَدِ اخْتَلَفَ النَّاسُ فِي التَّبَابِعَةِ وَتَقْدِيمِ بَعْضِهِمْ عَلَى بَعْضٍ وَزِيَادَةٍ فِي عَدَدِهِمْ وَنُقْصَانٍ، اخْتِلَافًا لَا يَحْصُلُ النَّاظِرُ فِيهِ عَلَى طَائِلٍ، وَكَذَا أَيْضًا اخْتَلَفُوا فِي نَسَبِهَا اخْتِلَافًا كَثِيرًا، وَقَالَ كَثِيرٌ مِنَ الرُّوَاةِ: إِنَّ أُمَّهَا جِنِّيَّةٌ ابْنَةُ مَلِكِ الْجِنِّ وَاسْمُهَا رَوَاحَةُ بَنَتُ السَّكَنِ. وَقِيلَ: اسْمُ أُمِّهَا يَلْقَمَةُ بِنْتُ عَمْرِو بْنِ عُمَيْرٍ الْجِنِّيِّ، وَإِنَّمَا نَكَحَ أَبُوهَا إِلَى الْجِنِّ لِأَنَّهُ قَالَ: لَيْسَ فِي الْإِنْسِ لِي كُفُوَةٌ، فَخَطَبَ إِلَى الْجِنِّ فَزَوَّجُوهُ. وَاخْتَلَفُوا فِي سَبَبِ وُصُولِهِ إِلَى الْجِنِّ حَتَّى خَطَبَ إِلَيْهِمْ فَقِيلَ: إِنَّهُ كَانَ لَهِجًا بِالصَّيْدِ، فَرُبَّمَا اصْطَادَ الْجِنَّ عَلَى صُوَرِ الظِّبَاءِ فَيُخَلِّي عَنْهُنَّ فَظَهَرَ لَهُ مَلَكُ الْجِنِّ وَشَكَرَهُ عَلَى ذَلِكَ وَاتَّخَذَهُ صَدِيقًا، فَخَطَبَ ابْنَتَهُ، فَأَنْكَحَهُ عَلَى أَنْ يُعْطِيَهُ سَاحِلَ الْبَحْرِ مَا بَيْنَ يَبْرِينَ إِلَى عَدَنَ، وَقِيلَ: إِنَّ أَبَاهَا خَرَجَ يَوْمًا مُتَصَيِّدًا فَرَأَى حَيَّتَيْنِ تَقْتَتِلَانِ بَيْضَاءَ وَسَوْدَاءَ وَقَدْ ظَهَرَتِ السَّوْدَاءُ عَلَى الْبَيْضَاءِ فَأَمَرَ بِقَتْلِ السَّوْدَاءِ، وَحَمَلَ الْبَيْضَاءَ وَصَبَّ عَلَيْهَا الْمَاءَ، فَأَفَاقَتْ، فَأَطْلَقَهَا وَعَادَ إِلَى دَارِهِ وَجَلَسَ مُنْفَرِدًا، وَإِذَا مَعَهُ شَابٌّ جَمِيلٌ، فَذُعِرَ مِنْهُ، فَقَالَ لَهُ: لَا تَخَفْ أَنَا الْحَيَّةُ الَّتِي أَنْجَيْتَنِي، وَالْأَسْوَدُ الَّذِي قَتَلْتَهُ غُلَامٌ لَنَا تَمَرَّدَ عَلَيْنَا وَقَتَلَ عِدَّةً مِنْ أَهْلِ بَيْتِي، وَعَرَضَ عَلَيْهِ الْمَالَ وَعِلْمَ الطِّبِّ، فَقَالَ: أَمَّا الْمَالُ فَلَا حَاجَةَ لِي بِهِ، وَأَمَّا الطِّبُّ فَهُوَ قَبِيحٌ بِالْمَلِكِ، وَلَكِنْ إِنْ كَانَ لَكَ بِنْتٌ فَزَوِّجْنِيهَا، فَزَوَّجَهُ عَلَى شَرْطِ أَنْ لَا يُغَيِّرَ عَلَيْهَا شَيْئًا تَعْمَلُهُ وَمَتَى غَيَّرَ عَلَيْهَا فَارَقَتْهُ، فَأَجَابَهُ إِلَى ذَلِكَ، فَحَمَلَتْ مِنْهُ فَوَلَدَتْ لَهُ غُلَامًا فَأَلْقَتْهُ فِي النَّارِ فَجَزَعَ لِذَلِكَ وَسَكَتَ لِلشَّرْطِ، ثُمَّ حَمَلَتْ مِنْهُ فَوَلَدَتْ جَارِيَةً فَأَلْقَتْهَا إِلَى كَلْبَةٍ فَأَخَذَتْهَا، فَعَظُمَ ذَلِكَ عَلَيْهِ وَصَبَرَ لِلشَّرْطِ، ثُمَّ إِنَّهُ عَصَى عَلَيْهِ بَعْضُ أَصْحَابِهِ فَجَمَعَ عَسْكَرَهُ فَسَارَ إِلَيْهِ لِيُقَاتِلَهُ وَهِيَ مَعَهُ، فَانْتَهَى إِلَى مَفَازَةٍ، فَلَمَّا تَوَسَّطَهَا رَأَى جَمِيعَ مَا مَعَهُمْ مِنَ الزَّادِ يُخْلَطُ بِالتُّرَابِ، وَإِذَا الْمَاءُ يُصَبُّ مِنَ الْقِرَبِ وَالْمَزَاوِدِ. فَأَيْقَنُوا بِالْهَلَاكِ وَعَلِمُوا أَنَّهُ مِنْ فِعَالِ الْجِنِّ عَنْ أَمْرِ زَوْجَتِهِ فَضَاقَ ذَرْعًا عَنْ حَمْلِ ذَلِكَ، فَأَتَاهَا وَجَلَسَ وَأَوْمَأَ إِلَى الْأَرْضِ وَقَالَ: يَا أَرْضُ، صَبَرْتُ لَكِ عَلَى إِحْرَاقِ ابْنِي وَإِطْعَامِ الْكَلْبَةِ ابْنَتِي، ثُمَّ أَنْتِ الْآنَ قَدْ فَجَعْتِنَا بِالزَّادِ وَالْمَاءِ وَقَدْ أَشْرَفْنَا عَلَى الْهَلَاكِ ! فَقَالَتِ الْمَرْأَةُ: لَوْ صَبَرْتَ لَكَانَ خَيْرًا لَكَ، وَسَأُخْبِرُكَ: إِنَّ عَدُوَّكَ خَدَعَ وَزِيرَكَ فَجَعَلَ السُّمَّ فِي الْأَزْوَادِ وَالْمِيَاهِ لِيَقْتُلَكَ وَأَصْحَابَكَ، فَمُرْ وَزِيرَكَ لِيَشْرَبَ مِنَ الْمَاءِ وَيَأْكُلَ مِنَ الزَّادِ، فَأَمَرَهُ فَامْتَنَعَ، فَقَتَلَهُ، وَدَلَّتْهُمْ عَلَى الْمَاءِ وَالْمِيرَةِ مِنْ قَرِيبٍ وَقَالَتْ: أَمَّا ابْنُكَ فَدَفَعْتُهُ إِلَى حَاضِنَةٍ تُرَبِّيهِ وَقَدْ مَاتَ، وَأَمَّا ابْنَتُكَ فَهِيَ بَاقِيَةٌ، وَإِذَا بِجُوَيْرِيَةٍ قَدْ خَرَجَتْ مِنَ الْأَرْضِ، وَهِيَ بِلْقِيسُ، وَفَارَقَتْهُ امْرَأَتُهُ وَسَارَ إِلَى عَدُوِّهِ فَظَفِرَ بِهِ. وَقِيلَ فِي سَبَبِ نِكَاحِهِ إِلَيْهِمْ غَيْرُ ذَلِكَ، وَالْجَمِيعُ حَدِيثُ خُرَافَةٍ لَا أَصْلَ لَهُ وَلَا حَقِيقَةَ. وَأَمَّا مُلْكُهَا الْيَمَنَ فَقِيلَ: إِنَّ أَبَاهَا فَوَّضَ إِلَيْهَا الْمُلْكَ فَمَلَكَتْ بَعْدَهُ، وَقِيلَ: بَلْ مَاتَ عَنْ غَيْرِ وَصِيَّةٍ بِالْمُلْكِ لِأَحَدٍ فَأَقَامَ النَّاسُ ابْنَ أَخٍ لَهُ، وَكَانَ فَاحِشًا خَبِيثًا فَاسِقًا لَا يَبْلُغُهُ عَنْ بِنْتِ قَيْلٍ وَلَا مَلِكٍ ذَاتِ جَمَالٍ إِلَّا أَحْضَرَهَا وَفَضَحَهَا، حَتَّى انْتَهَى إِلَى بِلْقِيسَ بِنْتِ عَمِّهِ، فَأَرَادَ ذَلِكَ مِنْهَا فَوَعَدَتْهُ أَنْ يَحْضُرَ عِنْدَهَا إِلَى قَصْرِهَا وَأَعَدَّتْ لَهُ رَجُلَيْنِ مِنْ أَقَارِبِهَا وَأَمَرَتْهُمَا بِقَتْلِهِ إِذَا دَخَلَ إِلَيْهَا وَانْفَرَدَ بِهَا، فَلَمَّا دَخَلَ إِلَيْهَا وَثَبَا عَلَيْهِ فَقَتَلَاهُ. فَلَمَّا قُتِلَ أَحْضَرَتْ وُزَرَاءَهُ فَقَرَّعَتْهُمْ، فَقَالَتْ: أَمَا كَانَ فِيكُمْ مَنْ يَأْنَفُ لِكَرِيمَتِهِ، وَكَرَائِمِ عَشِيرَتِهِ ! ثُمَّ أَرَتْهُمْ إِيَّاهُ قَتِيلًا، وَقَالَتِ: اخْتَارُوا رَجُلًا تُمَلِّكُونَهُ. فَقَالُوا: لَا نَرْضَى بِغَيْرِكِ، فَمَلَّكُوهَا. وَقِيلَ: إِنَّ أَبَاهَا لَمْ يَكُنْ مَلِكًا، وَإِنَّمَا كَانَ وَزِيرَ الْمَلِكِ، وَكَانَ الْمَلِكُ خَبِيثًا، قَبِيحَ السِّيرَةِ يَأْخُذُ بَنَاتِ الْأَقْيَالِ، وَالْأَعْيَانِ، وَالْأَشْرَافِ، وَإِنَّهَا قَتَلَتْهُ، فَمَلَّكَهَا النَّاسُ عَلَيْهِمْ. وَكَذَلِكَ أَيْضًا عَظَّمُوا مُلْكَهَا وَكَثْرَةِ جُنْدِهَا فَقِيلَ: كَانَ تَحْتَ يَدِهَا أَرْبَعُمِائَةِ مَلِكٍ، كُلُّ مَلِكٍ مِنْهُمْ عَلَى كُورَةٍ، مَعَ كُلِّ مَلِكٍ مِنْهُمْ أَرْبَعَةُ آلَافِ مُقَاتِلٍ، وَكَانَ لَهَا ثَلَاثُمِائَةِ وَزِيرٍ يَتَدَبَّرُونَ مُلْكَهَا، وَكَانَ لَهَا اثْنَا عَشَرَ قَائِدًا يَقُودُ كُلُّ قَائِدٍ مِنْهُمُ اثْنَيْ عَشَرَ أَلْفَ مُقَاتِلٍ. وَبَالَغَ آخَرُونَ مُبَالَغَةً تَدُلُّ عَلَى سُخْفِ عُقُولِهِمْ وَجَهْلِهِمْ، قَالُوا: كَانَ لَهَا اثْنَا عَشَرَ أَلْفَ قَيْلٍ، تَحْتَ يَدِ كُلِّ قَيْلٍ مِائَةُ أَلْفٍ مُقَاتِلٍ، مَعَ كُلِّ مُقَاتِلٍ سَبْعُونَ أَلْفَ جَيْشٍ، فِي كُلِّ جَيْشٍ سَبْعُونَ أَلْفَ مُبَارِزٍ، لَيْسَ فِيهِمْ إِلَّا أَبْنَاءُ خَمْسٍ وَعِشْرِينَ سَنَةً. وَمَا أَظُنُّ السَّاعَةَ رَاوِي هَذَا الْكَذِبِ الْفَاحِشِ عَرَفَ الْحِسَابَ حَتَّى يَعْلَمَ مِقْدَارَ جَهْلِهِ، وَلَوْ عَرَفَ مَبْلَغَ الْعَدَدِ لَأَقْصَرَ عَنْ إِقْدَامِهِ عَلَى هَذَا الْقَوْلِ السَّخِيفِ، فَإِنَّ أَهْلَ الْأَرْضِ لَا يَبْلُغُونَ جَمِيعُهُمْ، شَبَابُهُمْ وَشُيُوخُهُمْ، وَصِبْيَانُهُمْ وَنِسَاؤُهُمْ هَذَا الْعَدَدَ، فَكَيْفَ أَنْ يَكُونُوا أَبْنَاءَ خَمْسٍ وَعِشْرِينَ سَنَةً ! فَيَا لَيْتَ شِعْرِي كَمْ يَكُونُ غَيْرُهُمْ مِمَّنْ لَيْسَ مِنْ أَسْنَانِهِمْ، وَكَمْ تَكُونُ الرَّعِيَّةُ وَأَرْبَابُ الْحِرَفِ وَالْفِلَاحَةِ وَغَيْرِ ذَلِكَ، وَإِنَّمَا الْجُنْدُ بَعْضُ أَهْلِ الْبِلَادِ، وَإِنْ كَانَ الْحَاصِلُ مِنَ الْيَمَنِ قَدْ قَلَّ فِي زَمَانِنَا فَإِنَّ رُقْعَةَ أَرْضِهِ لَمْ تَصْغُرْ، وَهِيَ لَا تَسَعُ هَذَا الْعَدَدَ قِيَامًا كُلُّ وَاحِدٍ إِلَى جَانِبِ الْآخَرِ. ثُمَّ إِنَّهُمْ قَالُوا: أَنْفَقَتْ عَلَى كُوَّةِ بَيْتِهَا الَّتِي تَدْخُلُ الشَّمْسُ مِنْهَا فَتَسْجُدُ لَهَا ثَلَاثَمِائَةِ أَلْفِ أُوقِيَّةٍ مِنَ الذَّهَبِ، وَقَالُوا غَيْرَ ذَلِكَ، وَذَكَرُوا مِنْ أَمْرِ عَرْشِهَا مَا يُنَاسِبُ كَثْرَةَ جَيْشِهَا، فَلَا نُطَوِّلُ بِذِكْرِهِ. وَقَدْ تَوَاطَئُوا عَلَى الْكَذِبِ وَالتَّلَاعُبِ بِعُقُولِ الْجُهَّالِ وَاسْتَهَانُوا بِمَا يَلْحَقُهُمْ مِنَ اسْتِجْهَالِ الْعُقَلَاءِ لَهُمْ، وَإِنَّمَا ذَكَرْنَا هَذَا عَلَى قُبْحِهِ لِيَقِفَ بَعْضُ مَنْ كَانَ يُصَدِّقُ بِهِ عَلَيْهِ فَيَنْتَهِيَ إِلَى الْحَقِّ. عمل الهدهد وغيابه عن سليمان عليه السلام وَأَمَّا سَبَبُ مَجِيئِهَا إِلَى سُلَيْمَانَ وَإِسْلَامِهَا فَإِنَّهُ طَلَبَ الْهُدْهُدَ فَلَمْ يَرَهُ، وَإِنَّمَا طَلَبَهُ لِأَنَّ الْهُدْهُدَ يَرَى الْمَاءَ مِنْ تَحْتِ الْأَرْضِ فَيَعْلَمُ هَلْ فِي تِلْكَ الْأَرْضِ مَاءٌ أَمْ لَا، وَهَلْ هُوَ قَرِيبٌ أَمْ بَعِيدٌ، فَبَيْنَمَا سُلَيْمَانُ فِي بَعْضِ مَغَازِيهِ احْتَاجَ إِلَى الْمَاءِ فَلَمْ يَعْلَمْ أَحَدٌ مِمَّنْ مَعَهُ بُعْدَهُ، فَطَلَبَ الْهُدْهُدَ لِيَسْأَلَهُ عَنْ ذَلِكَ فَلَمْ يَرَهُ. وَقِيلَ: بَلْ نَزَلَتِ الشَّمْسُ إِلَى سُلَيْمَانَ، فَنَظَرَ لِيَرَى مِنْ أَيْنَ نَزَلَتْ لِأَنَّ الطَّيْرَ كَانَتْ تُظِلُّهُ، فَرَأَى مَوْضِعَ الْهُدْهُدِ فَارِغًا، فَقَالَ: لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ. وَكَانَ الْهُدْهُدُ قَدْ مَرَّ عَلَى قَصْرِ بِلْقِيسَ فَرَأَى بُسْتَانًا لَهَا خَلْفَ قَصْرِهَا، فَمَالَ إِلَى الْخُضْرَةِ، فَرَأَى فِيهِ هُدْهُدًا فَقَالَ لَهُ: أَيْنَ أَنْتَ عَنْ سُلَيْمَانَ وَمَا تَصْنَعُ هَهُنَا ؟ فَقَالَ لَهُ: وَمَنْ سُلَيْمَانُ ؟ فَذَكَرَ لَهُ حَالَهُ وَمَا سُخِّرَ لَهُ مِنَ الطَّيْرِ وَغَيْرِهِ، فَعَجِبَ مِنْ ذَلِكَ. فَقَالَ لَهُ هُدْهُدُ سُلَيْمَانَ: وَأَعْجَبُ مِنْ ذَلِكَ أَنَّ كَثْرَةَ هَؤُلَاءِ الْقَوْمِ تَمْلِكُهُمُ امْرَأَةٌ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ. وَجَعَلُوا الشُّكْرَ لِلَّهِ أَنْ سَجَدُوا لِلشَّمْسِ مِنْ دُونِهِ، وَكَانَ عَرْشُهَا سَرِيرًا مِنْ ذَهَبٍ، مُكَلَّلٌ بِالْجَوَاهِرِ النَّفِيسَةِ مِنَ الْيَوَاقِيتِ وَالزَّبَرْجَدِ وَاللُّؤْلُؤِ. كتاب سليمان عليه السلام إلى بلقيس ثُمَّ إِنَّ الْهُدْهُدَ عَادَ إِلَى سُلَيْمَانَ فَأَخْبَرَهُ بِعُذْرِهِ فِي تَأْخِيرِهِ، فَقَالَ لَهُ: اذْهَبْ بِكِتَابِي هَذَا فَأَلْقِهِ إِلَيْهَا، فَوَافَاهَا وَهِيَ فِي قَصْرِهَا فَأَلْقَاهُ فِي حِجْرِهَا، فَأَخَذَتْهُ وَقَرَأَتْهُ، وَأَحْضَرَتْ قَوْمَهَا وَقَالَتْ: إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ الرَّحِيمِ أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ يَاأَيُّهَا الْمَلَأُ.... مَا كُنْتُ قَاطِعَةً أَمْرًا حَتَّى تَشْهَدُونِ قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانْظُرِي مَاذَا تَأْمُرِينَ. إرسال بلقيس هدية إلى سليمان عليه السلام قَالَتْ وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَإِنْ قَبِلَهَا فَهُوَ مِنْ مُلُوكِ الدُّنْيَا فَنَحْنُ أَعَزُّ مِنْهُ وَأَقْوَى، وَإِنْ لَمْ يَقْبَلْهَا فَهُوَ نَبِيٌّ مِنَ اللَّهِ. فَلَمَّا جَاءَتِ الْهَدِيَّةُ إِلَى سُلَيْمَانَ قَالَ لِلرُّسُلِ: أَتُمِدُّونَنِي بِمَالٍ فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِمَّا آتَاكُمْ - إِلَى قَوْلِهِ -: وَهُمْ صَاغِرُونَ، فَلَمَّا رَجَعَ الرُّسُلُ إِلَيْهَا سَارَتْ إِلَيْهِ وَأَخَذَتْ مَعَهَا الْأَقْيَالَ مِنْ قَوْمِهَا، وَهُمُ الْقُوَّادُ، وَقَدِمَتْ عَلَيْهِ. عرش بلقيس فَلَمَّا قَارَبَتْهُ وَصَارَتْ مِنْهُ عَلَى نَحْوِ فَرْسَخٍ قَالَ لِأَصْحَابِهِ: أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ قَالَ عِفْريتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ، يَعْنِي قَبْلَ أَنْ تَقُومَ فِي الْوَقْتِ الَّذِي تَقْصِدُ فِيهِ بَيْتَكَ لِلْغَدَاءِ. قَالَ سُلَيْمَانُ: أُرِيدُ أَسْرَعَ مِنْ ذَلِكَ. فَـ قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ - وَهُوَ آصَفُ بْنُ بَرْخِيَا، وَكَانَ يَعْرِفُ اسْمَ اللَّهِ الْأَعْظَمَ - أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ، وَقَالَ لَهُ انْظُرْ إِلَى السَّمَاءِ وَأَدِمِ النَّظَرَ فَلَا تَرُدَّ طَرْفَكَ حَتَّى أُحْضِرَهُ عِنْدَكَ. وَسَجَدَ وَدَعَا، فَرَأَى سُلَيْمَانُ الْعَرْشَ قَدْ نَبَعَ مِنْ تَحْتِ سَرِيرِهِ، فَقَالَ: هَذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ إِذْ أَتَانِي بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيَّ طَرْفِي أَمْ أَكْفُرُ إِذْ جَعَلَ تَحْتَ يَدِي مَنْ هُوَ أَقْدَرُ مِنِّي عَلَى إِحْضَارِهِ. فَلَمَّا جَاءَتْ قِيلَ: أَهَكَذَا عَرْشُكِ قَالَتْ كَأَنَّهُ هُوَ وَلَقَدْ تَرَكْتُهُ فِي حُصُونٍ وَعِنْدَهُ جُنُودٌ تَحْفَظُهُ فَكَيْفَ جَاءَ إِلَى هَهُنَا ؟ بناء صرح تدخل منه بلقيس فَقَالَ سُلَيْمَانُ لِلشَّيَاطِينِ: ابْنُوا لِي صَرْحًا تَدْخُلُ عَلَيَّ فِيهِ بِلْقِيسُ. فَقَالَ بَعْضُهُمْ: إِنَّ سُلَيْمَانَ قَدْ سُخِّرَ لَهُ مَا سُخِّرَ وَبِلْقِيسُ مَلِكَةُ سَبَإٍ يَنْكِحُهَا فَتَلِدُ غُلَامًا فَلَا نَنْفَكُّ مِنَ الْعُبُودِيَّةِ أَبَدًا، وَكَانَتِ امْرَأَةً شَعْرَاءَ السَّاقَيْنِ، فَقَالَ لِلشَّيَاطِينِ: ابْنُوا لَهُ بُنْيَانًا يُرَى ذَلِكَ مِنْهَا فَلَا يَتَزَوَّجُهَا، فَبَنَوْا لَهُ صَرْحًا مِنْ قَوَارِيرَ خُضْرٍ وَجَعَلُوا لَهُ طَوَابِيقَ مِنْ قَوَارِيرَ بِيضٍ، فَبَقِيَ كَأَنَّهُ الْمَاءُ، وَجَعَلُوا تَحْتَ الطَّوَابِيقِ صُوَرَ دَوَابِّ الْبَحْرِ مِنَ السَّمَكِ وَغَيْرِهِ، وَقَعَدَ سُلَيْمَانُ عَلَى كُرْسِيٍّ، ثُمَّ أَمَرَ فَأُدْخِلَتْ بِلْقِيسُ عَلَيْهِ، فَلَمَّا أَرَادَتْ أَنْ تَدْخُلَهُ وَرَأَتْ صُوَرَ السَّمَكِ وَدَوَابَّ الْمَاءِ حَسِبَتْهُ لُجَّةَ مَاءٍ فَكَشَفَتْ عَنْ سَاقَيْهَا لِتَدْخُلَ، فَلَمَّا رَآهَا سُلَيْمَانُ صَرَفَ نَظَرَهُ عَنْهَا وَقَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ. أول ما عملت النورة فَاسْتَشَارَ سُلَيْمَانُ فِي شَيْءٍ يُزِيلُ الشَّعَرَ وَلَا يَضُرُّ الْجَسَدَ، فَعَمِلَ لَهُ الشَّيَاطِينُ النُّورَةَ، فَهِيَ أَوَّلُ مَا عَمِلَتِ النُّورَةَ. زواج سليمان عليه السلام من بلقيس وَنَكَحَهَا سُلَيْمَانُ وَأَحَبَّهَا حُبًّا شَدِيدًا وَرَدَّهَا إِلَى مُلْكِهَا بِالْيَمَنِ، فَكَانَ يَزُورُهَا كُلَّ شَهْرٍ مَرَّةً يُقِيمُ عِنْدَهَا ثَلَاثَةَ أَيَّامٍ. وَقِيلَ: إِنَّهُ أَمَرَهَا أَنْ تَنْكِحَ رَجُلًا مِنْ قَوْمِهَا فَامْتَنَعَتْ وَأَنِفَتْ مِنْ ذَلِكَ فَقَالَ: لَا يَكُونُ فِي الْإِسْلَامِ إِلَّا ذَلِكَ. فَقَالَتْ: إِنْ كَانَ لَا بُدَّ مِنْ ذَلِكَ فَزَوِّجْنِي ذَا تُبَّعٍ مَلِكَ هَمْدَانَ، فَزَوَّجَهُ إِيَّاهَا ثُمَّ رَدَّهَا إِلَى الْيَمَنِ، وَسَلَّطَ زَوْجَهَا ذَا تُبَّعٍ عَلَى الْمُلْكِ، وَأَمَرَ الْجِنَّ مِنْ أَهْلِ الْيَمَنِ بِطَاعَتِهِ، فَاسْتَعْمَلَهُمْ ذُو تُبَّعٍ، فَعَمِلُوا لَهُ عِدَّةَ حُصُونٍ بِالْيَمَنِ، مِنْهَا سَلَحِينُ، وَمَرَاوِحُ، وَفِلْيُونُ، وَهُنَيْدَةُ، وَغَيْرُهَا، فَلَمَّا مَاتَ سُلَيْمَانُ لَمْ يُطِيعُوا ذَا تُبَّعٍ وَانْقَضَى مُلْكُ ذِي تُبَّعٍ، وَمُلْكُ بِلْقِيسَ مَعَ مُلْكِ سُلَيْمَانَ. وفاة بلقيس وَقِيلَ: إِنَّ بِلْقِيسَ مَاتَتْ قَبْلَ سُلَيْمَانَ بِالشَّامِ وَإِنَّهُ دَفَنَهَا بِتَدْمُرَ، وَأَخْفَى قَبْرَهَا.

     ✧ Mention of what took place between him and Bilqīs Her genealogy and her kingdom We mention first what has been said about her genealogy and her kingdom, then what took place between him and her. So we say: The scholars have disagreed about the names of her fathers. It is said: She is Bilqamah daughter of Laysharaḥ b. al-Ḥārith b. Qays b. Ṣayfī b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān. It is also said: She is Bilqamah daughter of Hādad, whose name was Laysharaḥ b. Tubbaʿ Dhī al-Adhʿār b. Tubbaʿ Dhī al-Manār b. Tubbaʿ al-Rāyish. Other things have been said about her genealogy that there is no need to mention. People have differed concerning the Tubbaʿ kings, in giving some of them precedence over others, and in increasing or decreasing their number, in a disagreement from which the examiner obtains no benefit. So too they have differed greatly about her genealogy. Many of the transmitters said: Her mother was a jinnī, daughter of the king of the jinn, and her name was Rawāḥah bt. al-Sakan. It is also said: Her mother's name was Yalqamah bt. ʿAmr b. ʿUmayr al-Jinnī. Her father married into the jinn only because he said, "Among humans there is none equal to me," so he sought marriage among the jinn, and they married him. They differed about the reason for his reaching the jinn until he sought marriage among them. It is said: He was fond of hunting, and sometimes he would capture jinn in the forms of gazelles and then release them. The king of the jinn appeared to him and thanked him for that, and took him as a friend. Then he sought the hand of his daughter, and he married him to her on condition that he give him the sea coast between Yabrīn and ʿAdan. It is also said: Her father went out one day hunting and saw two serpents fighting, one white and one black, with the black gaining the upper hand over the white. He ordered the black one killed, picked up the white one and poured water over it, and it revived. He released it and returned to his house and sat alone. Suddenly a handsome young man was with him, and he was startled by him. He said to him, "Do not fear; I am the serpent whom you saved. The black one whom you killed was a servant of ours who rebelled against us and killed several members of my household." He offered him wealth and the knowledge of medicine. He said, "As for wealth, I have no need of it. As for medicine, it is unbecoming for a king. But if you have a daughter, marry her to me." So he married him to her on condition that he would not object to anything she did, and if he objected to anything, she would part from him. He agreed to that. She became pregnant by him and bore him a boy, and she threw him into the fire. He grieved at that but kept silent because of the condition. Then she became pregnant by him and bore a girl, and she threw her to a bitch, which took her. That distressed him greatly, but he bore it patiently because of the condition. Then some of his companions rebelled against him, so he gathered his army and marched to fight them, and she was with him. He reached a desert. When he was in its midst, he saw all the provisions they had being mixed with dust, and water being poured out of the waterskins and vessels. They were certain of destruction and knew it was from the deeds of the jinn at the command of his wife. He was unable to bear that, so he went to her, sat down, pointed to the ground, and said, "O earth, I bore patiently your burning of my son and the bitch's devouring of my daughter, and now you have afflicted us with the loss of provisions and water, and we are on the brink of destruction!" The woman said, "If you had been patient, it would have been better for you. I will tell you: Your enemy deceived your vizier and put poison in the provisions and water to kill you and your companions. Command your vizier to drink from the water and eat from the provisions." He commanded him, but he refused, so he killed him. She directed them to water and supplies nearby and said, "As for your son, I handed him to a nurse to raise, and he has died. As for your daughter, she is still alive." And there was a little girl who came out of the ground, and she was Bilqīs. His wife parted from him, and he marched against his enemy and triumphed over him. Other reasons have been given for his marriage to them, and all of it is fanciful talk with no basis and no truth. As for her rule over Yemen, it is said: Her father delegated the kingdom to her, and she ruled after him. It is also said: He died without bequeathing the kingdom to anyone, so the people appointed a nephew of his, and he was obscene, wicked, and dissolute. He would not hear of the daughter of any qayl or king possessed of beauty but he would summon her and disgrace her, until it reached Bilqīs, the daughter of his paternal uncle. He desired that from her, so she promised him that he should come to her palace, and she prepared two men from her relatives and ordered them to kill him when he entered upon her and was alone with her. When he entered upon her, they sprang upon him and killed him. When he was killed, she summoned his viziers and rebuked them, saying, "Was there none among you who felt protective jealousy for his honored woman and the honored women of his clan?" Then she showed him to them slain, and said, "Choose a man whom you will make king." They said, "We will accept none but you," so they made her queen. It is also said: Her father was not a king but only the king's vizier, and the king was wicked and of evil conduct, taking the daughters of the qayls, notables, and nobles, and she killed him, so the people made her queen over them. They likewise exaggerated her kingdom and the number of her troops. It is said: Under her authority were four hundred kings, each king over a province, each of those kings having four thousand fighting men. She had three hundred viziers who managed her kingdom, and she had twelve commanders, each commander leading twelve thousand fighting men. Others went to extremes that indicate the feebleness of their minds and their ignorance. They said: She had twelve thousand qayls, under each qayl a hundred thousand fighting men, with each fighting man seventy thousand armies, in each army seventy thousand champions, among them none but sons of twenty-five years. I do not think the narrator of this gross lie knew arithmetic, or he would have realized the extent of his ignorance. If he had known the sum of the number, he would have refrained from uttering this foolish statement. For the people of the earth altogether—their young and their old, their children and their women—do not reach this number, so how could they all be sons of twenty-five years? Would that I knew how many others there would be besides them who were not of those ages, and how many subjects, craftsmen, farmers, and others there would be. The army is only a part of the people of a land. Even if what comes from Yemen in our time has become small, the area of its land has not shrunk, and it could not contain this number standing each one beside the next. Then they said: She spent on the opening of her house through which the sun entered and to which it prostrated three hundred thousand ūqiyyahs of gold. They said other things too, and they mentioned the matter of her throne in a way matching the great number of her troops, but we will not lengthen this by mentioning it. They have conspired together in falsehood and in toying with the minds of the ignorant, and they have made light of the foolishness that rational people will attribute to them. We have mentioned this despite its ugliness only so that some of those who believed it may become aware of it and turn to the truth. The action of the hoopoe and his absence from Sulaymān ﷺ As for the reason for her coming to Sulaymān and her submission: he sought the hoopoe and did not see it. He sought it because the hoopoe sees water beneath the ground and knows whether there is water in that land or not, and whether it is near or far. While Sulaymān was on one of his campaigns, he needed water, and no one with him knew how far away it was, so he sought the hoopoe to ask it about that, but he did not see it. It is also said: Rather, the sun descended upon Sulaymān, and he looked to see from where it had descended because the birds used to shade him. He saw the hoopoe's place empty, so he said, "I shall certainly punish it with a severe punishment, or slaughter it, or it shall bring me a clear authority." The hoopoe had passed by the palace of Bilqīs and seen a garden of hers behind her palace. It inclined toward the greenery and saw a hoopoe there. It said to it, "Where are you with respect to Sulaymān, and what are you doing here?" It said to it, "And who is Sulaymān?" It told it of his situation and what had been subjected to him of birds and other things, and it marveled at that. Sulaymān's hoopoe said, "More wondrous than that is that this great people is ruled by a woman, and she has been given of everything, and she has a mighty throne." They made gratitude to God by prostrating to the sun instead of Him. Her throne was a couch of gold, crowned with precious jewels of rubies, chrysolite, and pearls. Sulaymān's ﷺ letter to Bilqīs Then the hoopoe returned to Sulaymān and told him its excuse for its delay. He said to it, "Go with this letter of mine and cast it to her." It met her while she was in her palace and cast it into her lap. She took it and read it, and summoned her people and said, "A noble letter has been cast to me. It is from Sulaymān, and it is: In the name of God, the Compassionate, the Merciful. Exalt not yourselves against me, but come to me in submission." "O assembly... I do not decide a matter until you bear witness." They said, "We possess strength and great might, but the command is yours, so consider what you will command." Bilqīs sends a gift to Sulaymān ﷺ She said, "I shall send them a gift. If he accepts it, he is one of the kings of this world, and we are mightier and stronger than he. If he does not accept it, he is a prophet from God." When the gift came to Sulaymān, he said to the messengers, "Do you provide me with wealth? What God has given me is better than what He has given you... and they shall be humbled." When the messengers returned to her, she marched to him, taking with her the qayls of her people, that is, the commanders, and she came to him. The throne of Bilqīs When she drew near to him and was about a parasang away, he said to his companions, "Which of you will bring me her throne before they come to me in submission?" An ʿifrīt of the jinn said, "I will bring it to you before you rise from your place," meaning before he rose at the time when he intended to go to his house for the midday meal. Sulaymān said, "I want faster than that." Then the one who had knowledge of the Book—who was Āṣaf b. Barkhiyā, and he knew the greatest name of God—said, "I will bring it to you before your glance returns to you." He said to him, "Look at the sky and keep looking, and do not turn back your glance until I bring it before you." He prostrated and supplicated, and Sulaymān saw the throne spring up from beneath his couch. He said, "This is of my Lord's bounty, to test me whether I give thanks—since He brought it to me before my glance returned—or am ungrateful—since He placed under my authority one more capable than I of bringing it." When she came, it was said, "Is your throne like this?" She said, "It is as though it were the very one. I left it in fortresses with troops guarding it, so how did it come here?" The building of a palace into which Bilqīs enters Sulaymān said to the devils, "Build me a palace into which Bilqīs may enter upon me." Some of them said: Sulaymān has had subjected to him what has been subjected, and Bilqīs is queen of Sabaʾ. If he marries her, she will bear a boy, and we shall never be free of servitude. She was a woman with hairy legs, so he said to the devils, "Build him a structure through which that will be seen from her, so that he will not marry her." They built him a palace of green glass and made for it paving slabs of white glass, so that it remained like water, and they placed beneath the slabs images of sea creatures, of fish and other things. Sulaymān sat on a throne, then he ordered Bilqīs to be brought in before him. When she wanted to enter and saw the images of fish and water creatures, she thought it was a pool of water, so she uncovered her legs to enter. When Sulaymān saw her, he turned his gaze away from her and said, "It is a palace paved smooth with glass." She said, "My Lord, I have wronged myself, and I submit with Sulaymān to God, Lord of the worlds." The first time nūrah was made Sulaymān consulted about something that would remove hair without harming the body, and the devils made nūrah for him. That was the first time nūrah was made. The marriage of Sulaymān ﷺ to Bilqīs Sulaymān married her and loved her greatly, and returned her to her kingdom in Yemen. He used to visit her once every month, staying with her for three days. It is also said: He commanded her to marry a man of her people, but she refused and disdained that. He said, "In Islam there can be nothing but that." She said, "If it must be so, marry me to Dhū Tubbaʿ, king of Hamdān." So he married him to her, then returned her to Yemen, and gave her husband Dhū Tubbaʿ authority over the kingdom, and commanded the jinn of the people of Yemen to obey him. Dhū Tubbaʿ employed them, and they built for him several fortresses in Yemen, among them Salaḥīn, Marāwiḥ, Filyūn, Hunaydah, and others. When Sulaymān died, they no longer obeyed Dhū Tubbaʿ, and the rule of Dhū Tubbaʿ came to an end, as did the rule of Bilqīs along with the rule of Sulaymān. The death of Bilqīs It is said: Bilqīs died before Sulaymān in Syria, and he buried her in Tadmor and concealed her grave.

274. Tarikh (al-Tabari) 275No grade recorded

     ذِكْرُ غَزْوَتِهِ أَبَا زَوْجَتِهِ جَرَادَةَ وَنِكَاحِهَا، وَعِبَادَةِ الصَّنَمِ فِي دَارِهِ، وَأَخْذِ خَاتَمِهِ، وَعَوْدِهِ إِلَيْهِ   قِيلَ: سَمِعَ سُلَيْمَانُ بِمَلِكٍ فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ وَشِدَّةِ مُلْكِهِ، وَعِظَمِ شَأْنِهِ، وَلَمْ يَكُنْ لِلنَّاسِ إِلَيْهِ سَبِيلٌ، فَخَرَجَ سُلَيْمَانُ إِلَى تِلْكَ الْجَزِيرَةِ وَحَمَلَتْهُ الرِّيحُ حَتَّى نَزَلَ بِجُنُودِهِ بِهَا فَقَتَلَ مَلِكَهَا وَغَنِمَ مَا فِيهَا وَغَنِمَ بِنْتًا لِلْمَلِكِ لَمْ يَرَ النَّاسُ مِثْلَهَا حُسْنًا وَجَمَالًا فَاصْطَفَاهَا لِنَفْسِهِ وَدَعَاهَا لِلْإِسْلَامِ، فَأَسْلَمَتْ عَلَى قِلَّةِ رَغْبَةٍ فِيهِ، وَأَحَبَّهَا حُبًّا شَدِيدًا، وَكَانَتْ لَا يَذْهَبُ حُزْنُهَا وَلَا تَزَالُ تَبْكِي، فَقَالَ لَهَا: وَيْحَكِ مَا هَذَا الْحُزْنُ، وَالدَّمْعُ الَّذِي لَا يَرْقَأُ ؟ قَالَتْ: إِنِّي أَذْكُرُ أَبِي وَمُلْكَهُ وَمَا أَصَابَهُ فَيُحْزِنُنِي ذَلِكَ. قَالَ: فَقَدْ أَبْدَلَكِ اللَّهُ مُلْكًا خَيْرًا مِنْ مُلْكِهِ وَهَدَاكِ إِلَى الْإِسْلَامِ. قَالَتْ: إِنَّهُ كَذَلِكَ وَلَكِنِّي إِذَا ذَكَرْتُهُ أَصَابَنِي مَا تَرَى، فَلَوْ أَمَرْتَ الشَّيَاطِينَ فَصَوَّرُوا صُورَتَهُ فِي دَارِي أَرَاهَا بِكُرَةً وَعَشِيَّةً لَرَجَوْتُ أَنْ يُذْهِبَ ذَلِكَ حُزْنِي. فَأَمَرَ الشَّيَاطِينَ فَعَمِلُوا لَهَا مِثْلَ صُورَتِهِ لَا تُنْكِرُ مِنْهَا شَيْئًا، وَأَلْبَسَتْهَا ثِيَابًا مِثْلَ ثِيَابِ أَبِيهَا. عبادة الصنم في دار سليمان عليه السلام وَكَانَتْ إِذَا خَرَجَ سُلَيْمَانُ مِنْ دَارِهَا تَغْدُو عَلَيْهِ فِي جَوَارِيهَا فَتَسْجُدُ لَهُ وَيَسْجُدْنَ مَعَهَا، وَتَرُوحُ عَشِيَّةً وَيَرُحْنَ، فَتَفْعَلُ مِثْلَ ذَلِكَ، وَلَا يَعْلَمُ سُلَيْمَانُ بِشَيْءٍ مِنْ أَمْرِهَا أَرْبَعِينَ صَبَاحًا. وَبَلَغَ الْخَبَرُ آصَفَ بْنَ بَرْخِيَّا، وَكَانَ صَدِيقًا، وَكَانَ لَا يَرِدُ مِنْ مَنَازِلِ سُلَيْمَانَ أَيَّ وَقْتٍ أَرَادَ مِنْ لَيْلٍ أَوْ نَهَارٍ سَوَاءٌ كَانَ سُلَيْمَانُ حَاضِرًا أَوْ غَائِبًا. فَأَتَاهُ، فَقَالَ: يَا نَبِيَّ اللَّهِ قَدْ كَبِرَ سِنِّي وَدَقَّ عَظْمِي، وَقَدْ حَانَ مِنِّي ذَهَابُ عُمُرِي وَقَدْ أَحْبَبْتُ أَنْ أَقُومَ مَقَامًا أَذْكُرُ فِيهِ أَنْبِيَاءَ اللَّهِ وَأُثْنِي عَلَيْهِمْ بِعِلْمِي فِيهِمْ، وَأُعَلِّمُ النَّاسَ بَعْضَ مَا يَجْهَلُونَ. قَالَ: افْعَلْ. فَجَمَعَ لَهُ سُلَيْمَانُ النَّاسَ، فَقَامَ آصَفُ خَطِيبًا فِيهِمْ فَذَكَرَ مَنْ مَضَى مِنَ الْأَنْبِيَاءِ وَأَثْنَى عَلَيْهِمْ حَتَّى انْتَهَى إِلَى سُلَيْمَانَ، فَقَالَ: مَا كَانَ أَحْلَمَكَ فِي صِغَرِكَ، وَأَبْعَدَكَ مِنْ كُلِّ مَا يُكْرَهُ فِي صِغَرِكَ. ثُمَّ انْصَرَفَ. فَمُلِئَ سُلَيْمَانُ غَضَبًا، فَأَرْسَلَ إِلَيْهِ وَقَالَ لَهُ: يَا آصَفُ لَمَّا ذَكَرْتَنِي جَعَلْتَ تُثْنِي عَلَيَّ فِي صِغَرِي وَسَكَتَّ عَمَّا سِوَى ذَلِكَ، فَمَا الَّذِي أَحْدَثْتُ فِي آخِرِ أَمْرِي ؟ قَالَ: إِنَّ غَيْرَ اللَّهِ لَيُعْبَدُ فِي دَارِكَ أَرْبَعِينَ يَوْمًا فِي هَوَى امْرَأَةٍ. قَالَ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ لَقَدْ عَلِمْتُ أَنَّكَ مَا قُلْتُ إِلَّا عَنْ شَيْءٍ بَلَغَكَ، وَدَخَلَ دَارَهُ وَكَسَرَ الصَّنَمَ وَعَاقَبَ تِلْكَ الْمَرْأَةَ وَجَوَارِيَهَا. ثُمَّ أَمَرَ بِثِيَابِ الطَّهَارَةِ فَأُتِيَ بِهَا، وَهِيَ ثِيَابٌ تَغْزِلُهَا الْأَبْكَارُ اللَّائِي لَمْ يَحِضْنَ وَلَمْ تَمَسَّهَا امْرَأَةٌ ذَاتُ دَمٍ، فَلَبِسَهَا وَخَرَجَ إِلَى الصَّحْرَاءِ، وَفَرَشَ الرَّمَادَ، ثُمَّ أَقْبَلَ تَائِبًا إِلَى اللَّهِ وَتَمَعَّكَ فِي الرَّمَادِ بِثِيَابِهِ تَذَلُّلًا لِلَّهِ تَعَالَى وَتَضَرُّعًا، وَبَكَى وَاسْتَغْفَرَ يَوْمَهُ ذَلِكَ ثُمَّ عَادَ إِلَى دَارِهِ. وَكَانَتْ أُمُّ وَلَدٍ لَهُ لَا يَثِقُ إِلَّا بِهَا يُسَلِّمُ خَاتَمَهُ إِلَيْهَا، وَكَانَ لَا يَنْزِعُهُ إِلَّا عِنْدَ دُخُولِهِ الْخَلَاءَ، وَإِذَا أَرَادَ يُصِيبُ امْرَأَةً فَيُسَلِّمُهُ إِلَيْهَا حَتَّى يَتَطَهَّرَ. أخذ خاتم سليمان عليه السلام وَكَانَ مُلْكُهُ فِي خَاتَمِهِ، فَدَخَلَ فِي بَعْضِ تِلْكَ الْأَيَّامِ الْخَلَاءَ وَسَلَّمَ خَاتَمَهُ إِلَيْهَا، فَأَتَاهَا شَيْطَانٌ اسْمُهُ صَخْرٌ فِي صُورَةِ سُلَيْمَانَ فَأَخَذَ الْخَاتَمَ وَخَرَجَ إِلَى كُرْسِيِّ سُلَيْمَانَ، وَهُوَ فِي صُورَةِ سُلَيْمَانَ، فَجَلَسَ عَلَيْهِ، وَعَكَفَتْ عَلَيْهِ الْإِنْسُ وَالْجِنُّ وَالطَّيْرُ. وَخَرَجَ سُلَيْمَانُ وَقَدْ تَغَيَّرَتْ حَالَتُهُ وَهَيْئَتُهُ، فَقَالَ: خَاتَمِي ! قَالَتْ: وَمَنْ أَنْتَ ؟ قَالَ: أَنَا سُلَيْمَانُ. قَالَتْ: كَذَبْتَ لَسْتَ بِسُلَيْمَانَ ! قَدْ جَاءَ سُلَيْمَانُ وَأَخَذَ خَاتَمَهُ مِنِّي وَهُوَ جَالِسٌ عَلَى سَرِيرِهِ ! فَعَرَفَ سُلَيْمَانُ خَطِيئَتَهُ فَخَرَجَ وَجَعَلَ يَقُولُ لِبَنِي إِسْرَائِيلَ: أَنَا سُلَيْمَانُ، فَيَحْثُونَ عَلَيْهِ التُّرَابَ، فَلَمَّا رَأَى ذَلِكَ قَصَدَ الْبَحْرَ وَجَعَلَ يَنْقُلُ سَمَكَ الصَّيَّادِينَ وَيُعْطُونَهُ كُلَّ يَوْمٍ سَمَكَتَيْنِ يَبِيعُ إِحْدَاهُمَا بِخُبْزٍ وَيَأْكُلُ الْأُخْرَى، فَبَقِيَ كَذَلِكَ أَرْبَعِينَ يَوْمًا. ثُمَّ إِنَّ آصَفَ وَعُظَمَاءَ بَنِي إِسْرَائِيلَ أَنْكَرُوا حُكْمَ الشَّيْطَانِ الْمُشْتَبَهِ بِسُلَيْمَانَ، فَقَالَ آصَفُ: يَا بَنِي إِسْرَائِيلَ، هَلْ رَأَيْتُمْ مِنَ اخْتِلَافِ حُكْمِ سُلَيْمَانَ مَا رَأَيْتُ ؟ قَالُوا: نَعَمْ. قَالَ: أَمْهِلُونِي حَتَّى أَدْخُلَ عَلَى نِسَائِهِ وَأَسْأَلَهُنَّ هَلْ أَنْكَرْنَ مَا أَنْكَرْنَا مِنْهُ. فَدَخَلَ عَلَيْهِنَّ وَسَأَلَهُنَّ، فَذَكَرْنَ أَشَدَّ مِمَّا عِنْدَهُ، فَقَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ. استرداد سليمان عليه السلام لخاتمه ثُمَّ خَرَجَ إِلَى بَنِي إِسْرَائِيلَ فَأَخْبَرَهُمْ، فَلَمَّا رَأَى الشَّيْطَانُ أَنَّهُمْ قَدْ عَلِمُوا بِهِ طَارَ مِنْ مَجْلِسِهِ فَمَرَّ بِالْبَحْرِ فَأَلْقَى الْخَاتَمَ فِيهِ، فَبَلَعَتْهُ سَمَكَةٌ، وَاصْطَادَهَا صَيَّادٌ، وَحَمَلَ لَهُ سُلَيْمَانُ يَوْمَهُ ذَلِكَ فَأَعْطَاهُ سَمَكَتَيْنِ، تِلْكَ السَّمَكَةُ إِحْدَاهُمَا. فَأَخَذَهَا فَشَقَّهَا لِيُصْلِحَهَا، وَيَأْكُلَهَا فَرَأَى خَاتَمَهُ فِي جَوْفِهَا، فَأَخَذَهُ وَجَعَلَهُ فِي إِصْبُعِهِ وَخَرَّ لِلَّهِ سَاجِدًا، وَعَكَفَتْ عَلَيْهِ الْإِنْسُ وَالْجِنُّ وَالطَّيْرُ، وَأَقْبَلَ عَلَيْهِ النَّاسُ وَرَجَعَ إِلَى مُلْكِهِ، وَأَظْهَرَ التَّوْبَةَ مِنْ ذَنْبِهِ، وَبَثَّ الشَّيَاطِينَ فِي إِحْضَارِ صَخْرٍ الَّذِي أَخَذَ الْخَاتَمَ، فَأَحْضَرُوهُ، فَثَقَبَ لَهُ صَخْرَةً، وَجَعَلَهُ فِيهَا وَسَدَّ النَّقَبَ بِالْحَدِيدِ وَالرَّصَاصِ، وَأَلْقَاهُ فِي الْبَحْرِ. وَكَانَ مُقَامُهُ فِي الْمُلْكِ أَرْبَعِينَ يَوْمًا، بِمِقْدَارِ عِبَادَةِ الصَّنَمِ فِي دَارِ سُلَيْمَانَ. وَقِيلَ: كَانَ السَّبَبُ فِي ذَهَابِ مُلْكِهِ أَنَّ امْرَأَةً لَهُ كَانَتْ أَبَرَّ نِسَائِهِ عِنْدَهُ تُسَمَّى جَرَادَةَ وَلَا يَأْتَمِنُ عَلَى خَاتَمِهِ سِوَاهَا، فَقَالَتْ لَهُ: إِنَّ أَخِي بَيْنَهُ وَبَيْنَ فُلَانٍ حُكُومَةٌ، وَأَنَا أُحِبُّ أَنْ تَقْضِيَ لَهُ. فَقَالَ: أَفْعَلُ، وَلَمْ يَفْعَلْ، فَابْتُلِيَ، وَأَعْطَاهَا خَاتَمَهُ، وَدَخَلَ الْخَلَاءَ، فَخَرَجَ الشَّيْطَانُ فِي صُورَتِهِ فَأَخَذَهُ، وَخَرَجَ سُلَيْمَانُ بَعْدَهُ فَطَلَبَ الْخَاتَمَ، فَقَالَتْ: أَلَمْ تَأْخُذْهُ ؟ قَالَ: لَا، وَخَرَجَ مِنْ مَكَانِهِ تَائِهًا وَبَقِيَ الشَّيْطَانُ أَرْبَعِينَ يَوْمًا يَحْكُمُ بَيْنَ النَّاسِ، فَفَطِنُوا لَهُ وَأَحْدَقُوا بِهِ وَنَشَرُوا التَّوْرَاةَ فَقَرَءُوهَا، فَطَارَ مِنْ بَيْنِ أَيْدِيهِمْ، وَأَلْقَى الْخَاتَمَ فِي الْبَحْرِ، فَابْتَلَعَهُ حُوتٌ، ثُمَّ إِنَّ سُلَيْمَانَ قَصَدَ صَيَّادًا وَهُوَ جَائِعٌ فَاسْتَطْعَمَهُ، وَقَالَ: أَنَا سُلَيْمَانُ، فَكَذَّبَهُ، وَضَرَبَهُ فَشَجَّهُ، فَجَعَلَ يَغْسِلُ الدَّمَ، فَلَامَ الصَّيَّادُونَ صَاحِبَهُمْ، وَأَعْطَوْهُ سَمَكَتَيْنِ إِحْدَاهُمَا الَّتِي ابْتَلَعَتِ الْخَاتَمَ، فَشَقَّ بَطْنَهَا، وَأَخَذَ الْخَاتَمَ، فَرَدَّ اللَّهُ إِلَيْهِ مُلْكَهُ، فَاعْتَذَرُوا إِلَيْهِ، فَقَالَ: لَا أَحْمَدُكُمْ عَلَى عُذْرِكُمْ وَلَا أَلُومُكُمْ عَلَى مَا كَانَ مِنْكُمْ. وَسَخَّرَ اللَّهُ لَهُ الْجِنَّ وَالشَّيَاطِينَ وَالرِّيحَ، وَلَمْ يَكُنْ سَخَّرَهَا لَهُ قَبْلَ ذَلِكَ، وَهُوَ أَشْبَهُ بِظَاهِرِ الْقُرْآنِ، وَهُوَ قَوْلُهُ تَعَالَى: قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي إِنَّكَ أَنْتَ الْوَهَّابُ فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ وَالشَّيَاطِينَ كُلَّ بَنَّاءٍ وَغَوَّاصٍ وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ. وَقِيلَ فِي سَبَبِ زَوَالِ مُلْكِهِ غَيْرُ ذَلِكَ، وَاللَّهُ أَعْلَمُ.

     ✧ Mention of his expedition against the father of his wife Jarāda and his marriage to her, the worship of the idol in his house, the taking of his seal, and its return to him It was said: Sulaymān heard of a king on one of the islands of the sea, of the strength of his dominion and the greatness of his status, and that people had no access to him. So Sulaymān set out for that island, and the wind carried him until he landed there with his troops. He killed its king, seized as spoil what was in it, and took as spoil a daughter of the king whose like in beauty and comeliness people had never seen. He chose her for himself and called her to Islam, and she embraced Islam with little desire for it. He loved her with intense love. She would not lose her sorrow and continued to weep. He said to her: "Woe to you! What is this sorrow and these tears that do not cease?" She said: "I remember my father, his dominion, and what befell him, and that saddens me." He said: "God has given you in exchange a dominion better than his and guided you to Islam." She said: "That is indeed so, but when I remember him, what you see comes upon me. If you would command the devils to fashion an image of him in my house, which I could look at morning and evening, I would hope that this would remove my sorrow." So he commanded the devils, and they made for her the likeness of his image, nothing of which she would deny, and she clothed it in garments like the garments of her father. The worship of the idol in the house of Sulaymān ﷺ When Sulaymān went out of her house, she would go to it in the morning with her slave-girls and prostrate to it, and they would prostrate with her, and she would go in the evening and they would go, and she would do the like of that, while Sulaymān knew nothing of her affair for forty mornings. The news reached Āṣaf b. Barkhiyā, and he was a close friend. He would enter the dwellings of Sulaymān at any time he wished, by night or day, whether Sulaymān was present or absent. So he came to him and said: "O Prophet of God, my age has advanced, my bones have become thin, the passing of my life is near, and I would like to stand in a station in which I mention the prophets of God and extol them with my knowledge of them, and teach people some of what they do not know." He said: "Do so." So Sulaymān gathered the people for him, and Āṣaf stood as a speaker among them and mentioned the prophets who had passed and extolled them until he came to Sulaymān. Then he said: "How forbearing you were in your youth, and how far you were from everything hateful in your youth." Then he departed. Sulaymān was filled with anger. He sent for him and said to him: "O Āṣaf, when you mentioned me, you extolled me in my youth and were silent about what is beyond that. What is it that I have brought about in the latter part of my affair?" He said: "Someone other than God is worshipped in your house for forty days, out of passion for a woman." He said: "To God we belong and to Him we shall return. I know that you did not say this except because of something that reached you." He entered his house, broke the idol, punished that woman and her slave-girls. Then he commanded the garments of purification, and they were brought to him. They are garments spun by virgins who had not menstruated, and no woman with blood had touched them. He put them on, went out to the desert, spread ashes, then turned in repentance to God and rolled in the ashes with his garments in humility before God Almighty and in supplication, and he wept and sought forgiveness that day of his. Then he returned to his house. He had a concubine whom alone he trusted, to whom he would hand his seal. He would not remove it except when entering the privy, and when he wanted to have intercourse with a woman, he would hand it to her until he purified himself. The taking of the seal of Sulaymān ﷺ His dominion was in his seal. One of those days he entered the privy and handed his seal to her. A devil named Ṣakhr came to her in the form of Sulaymān, took the seal, and went out to the throne of Sulaymān, in the form of Sulaymān, and sat upon it. Humans, jinn, and birds gathered around him. Sulaymān came out, his state and appearance changed, and said: "My seal!" She said: "Who are you?" He said: "I am Sulaymān." She said: "You lie; you are not Sulaymān. Sulaymān has come and taken his seal from me, and he is sitting on his throne." Then Sulaymān knew his sin, went out, and began saying to the Children of Israel: "I am Sulaymān," but they threw dust at him. When he saw that, he headed for the sea and began carrying the fish of the fishermen. They would give him two fish each day; he would sell one for bread and eat the other. He remained thus for forty days. Then Āṣaf and the elders of the Children of Israel disapproved of the judgment of the devil who resembled Sulaymān. Āṣaf said: "O Children of Israel, have you seen in the variation of Sulaymān's judgment what I have seen?" They said: "Yes." He said: "Give me time until I go in to his wives and ask them whether they have disapproved of him as we have." So he went in to them and asked them, and they mentioned something more severe than what he had. He said: "To God we belong and to Him we shall return. This is indeed the manifest trial." The recovery of the seal by Sulaymān ﷺ Then he went out to the Children of Israel and told them. When the devil saw that they had learned of him, he flew from his seat, passed by the sea, and threw the seal into it. A fish swallowed it, and a fisherman caught it. Sulaymān had carried for him that day of his, so he gave him two fish, that fish being one of them. He took it, split it open to prepare it and eat it, and saw his seal in its belly. He took it, placed it on his finger, and fell down prostrating to God. Humans, jinn, and birds gathered around him, the people came to him, and he returned to his dominion. He showed repentance for his sin and dispatched the devils to bring Ṣakhr who had taken the seal. They brought him. He bored a rock for him, placed him in it, sealed the hole with iron and lead, and cast him into the sea. His stay in dominion was forty days, equal to the duration of the worship of the idol in the house of Sulaymān. It was said: The cause of the loss of his dominion was that a wife of his, the most dutiful of his wives to him, called Jarāda, and he entrusted the seal to no one but her. She said to him: "My brother has a dispute with so-and-so, and I would like you to judge in his favor." He said: "I will do so," but he did not. So he was afflicted. He gave her his seal and entered the privy. The devil came out in his form and took it. Sulaymān came out after him and sought the seal. She said: "Did you not take it?" He said: "No." He left his place wandering, and the devil remained for forty days judging among the people. They became aware of him, surrounded him, spread out the Torah and read it. He flew from among them and threw the seal into the sea. A fish swallowed it. Then Sulaymān went to a fisherman while hungry and asked him for food, saying: "I am Sulaymān." The fisherman denied him and struck him, wounding his head. He began washing the blood. The fishermen blamed their companion, and they gave him two fish, one of which was the one that had swallowed the seal. He split its belly, took the seal, and God restored his dominion to him. They apologized to him, and he said: "I do not praise you for your apology, nor do I blame you for what you did." Then God subjected to him the jinn, the devils, and the wind, and He had not subjected them to him before that. This is more in accord with the apparent meaning of the Qur'an, and it is His saying, Almighty: "He said: My Lord, forgive me and grant me a dominion such as shall not belong to any after me. Indeed, You are the Bestower. So We subjected to him the wind, blowing gently by his command wherever he directed, and the devils, every builder and diver, and others bound in fetters." Other reasons have been given for the loss of his dominion, and God knows best.

275. Tarikh (al-Tabari) 276No grade recorded

     وَقَالَ تَعَالَى فِي سُورَةِ " ص ": وَوَهَبَنَا لِدَاوُدَ سُلَيْمَانَ نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوَارَتْ بِالْحِجَابِ رُدُّوهَا عَلَيَّ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي إِنَّكَ أَنْتَ الْوَهَّابُ فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ وَالشَّيَاطِينَ كُلَّ بَنَّاءٍ وَغَوَّاصٍ وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ هَذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ [ ص: 30 - 40 ]. يَذْكُرُ تَعَالَى أَنَّهُ وَهَبَ لِدَاوُدَ سُلَيْمَانَ، عَلَيْهِمَا السَّلَامُ، ثُمَّ أَثْنَى اللَّهُ تَعَالَى عَلَيْهِ فَقَالَ: نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ أَيْ: رَجَّاعٌ مُطِيعٌ لِلَّهِ. ثُمَّ ذَكَرَ تَعَالَى مَا كَانَ مِنْ أَمْرِهِ فِي الْخَيْلِ الصَّافِنَاتِ - وَهِيَ الَّتِي تَقِفُ عَلَى ثَلَاثٍ وَطَرَفِ حَافِرِ الرَّابِعَةِ - الْجِيَادِ ; وَهِيَ الْمُضَمَّرَةُ السِّرَاعُ: فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوَارَتْ بِالْحِجَابِ يَعْنِي الشَّمْسَ. وَقِيلَ: الْخَيْلُ. عَلَى مَا سَنَذْكُرُهُ مِنَ الْقَوْلَيْنِ. رُدُّوهَا عَلَيَّ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ قِيلَ: مَسَحَ عَرَاقِيبَهَا وَأَعْنَاقَهَا بِالسُّيُوفِ. وَقِيلَ: مَسَحَ عَنْهَا الْعَرَقَ لَمَّا أَجْرَاهَا وَسَابَقَ بَيْنَهَا وَبَيْنَ يَدَيْهِ، عَلَى الْقَوْلِ الْآخَرِ. وَالَّذِي عَلَيْهِ أَكْثَرُ السَّلَفِ الْأَوَّلُ ; فَقَالُوا اشْتَغَلَ بِعَرْضِ تِلْكَ الْخُيُولِ حَتَّى خَرَجَ وَقْتُ الْعَصْرِ وَغَرَبَتِ الشَّمْسُ. رُوِيَ هَذَا عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَغَيْرِهِ. وَالَّذِي يُقْطَعُ بِهِ، أَنَّهُ لَمْ يَتْرُكِ الصَّلَاةَ عَمْدًا مِنْ غَيْرِ عُذْرٍ، اللَّهُمَّ إِلَّا أَنْ يُقَالَ: إِنَّهُ كَانَ سَائِغًا فِي شَرِيعَتِهِمْ تَأْخِيرُ الصَّلَاةِ لِأَجْلِ أَسْبَابِ الْجِهَادِ، وَعَرْضُ الْخَيْلِ مِنْ ذَلِكَ. وَقَدِ ادَّعَى طَائِفَةٌ مِنَ الْعُلَمَاءِ فِي تَأْخِيرِ النَّبِيِّ ﷺ صَلَاةَ الْعَصْرِ يَوْمَ الْخَنْدَقِ أَنَّ هَذَا كَانَ مَشْرُوعًا إِذْ ذَاكَ، حَتَّى نُسِخَ بِصَلَاةِ الْخَوْفِ. قَالَهُ الشَّافِعِيُّ وَغَيْرُهُ. وَقَالَ مَكْحُولٌ وَالْأَوْزَاعِيُّ: بَلْ هُوَ حُكْمٌ مُحْكَمٌ إِلَى الْيَوْمِ، أَنَّهُ يَجُوزُ تَأْخِيرُهَا لِعُذْرِ الْقِتَالِ الشَّدِيدِ. كَمَا ذَكَرْنَا تَقْرِيرَ ذَلِكَ فِي سُورَةِ " النِّسَاءِ " عِنْدَ صَلَاةِ الْخَوْفِ. وَقَالَ آخَرُونَ: بَلْ كَانَ تَأْخِيرُ النَّبِيِّ ﷺ صَلَاةَ الْعَصْرِ يَوْمَ الْخَنْدَقِ نِسْيَانًا. وَعَلَى هَذَا فَيُحْمَلُ فِعْلُ سُلَيْمَانَ، عَلَيْهِ السَّلَامُ، عَلَى هَذَا. وَاللَّهُ أَعْلَمُ. وَأَمَّا مَنْ قَالَ: الضَّمِيرُ فِي قَوْلِهِ: فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوَارَتْ بِالْحِجَابِ عَائِدٌ عَلَى الْخَيْلِ، وَإِنَّهُ لَمْ يَفُتْهُ وَقْتُ صَلَاةٍ، وَإِنَّ الْمُرَادَ بِقَوْلِهِ: رُدُّوهَا عَلَيَّ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ يَعْنِي: مَسَحَ الْعَرَقَ عَنْ عَرَاقِيبِهَا وَأَعْنَاقِهَا. فَهَذَا الْقَوْلُ اخْتَارَهُ ابْنُ جَرِيرٍ، وَرَوَاهُ الْوَالِبِيُّ عَنِ ابْنِ عَبَّاسٍ فِي مَسْحِ الْعَرَقِ. وَوَجَّهَ هَذَا الْقَوْلَ ابْنُ جَرِيرٍ ; بِأَنَّهُ مَا كَانَ لِيُعَذِّبَ الْحَيَوَانَ بِالْعَرْقَبَةِ، وَيُهْلِكَ مَالًا بِلَا سَبَبٍ وَلَا ذَنْبٍ لَهَا. وَهَذَا الَّذِي قَالَهُ فِيهِ نَظَرٌ ; لِأَنَّهُ قَدْ يَكُونُ هَذَا سَائِغًا فِي مِلَّتِهِمْ. وَقَدْ ذَهَبَ بَعْضُ عُلَمَائِنَا إِلَى أَنَّهُ إِذَا خَافَ الْمُسْلِمُونَ أَنْ يَظْفَرَ الْكُفَّارُ عَلَى شَيْءٍ مِنَ الْحَيَوَانَاتِ مِنْ أَغْنَامٍ وَنَحْوِهَا ;  جَازَ ذَبْحُهَا وَإِهْلَاكُهَا لِئَلَّا يَتَقَوَّوْا بِهَا، وَعَلَيْهِ حُمِلَ صَنِيعُ جَعْفَرِ بْنِ أَبِي طَالِبٍ يَوْمَ عَقَرَ فَرَسَهُ بِمَوْتِهِ. وَقَدْ قِيلَ: إِنَّهَا كَانَتْ خَيْلًا عَظِيمَةً ; قِيلَ: كَانَتْ عَشَرَةَ آلَافِ فَرَسٍ. وَقِيلَ: عِشْرِينَ أَلْفَ فَرَسٍ. وَقِيلَ: كَانَ فِيهَا عِشْرُونَ فَرَسًا مِنْ ذَوَاتِ الْأَجْنِحَةِ. وَقَدْ رَوَى أَبُو دَاوُدَ بسنده عَنْ عَائِشَةَ قَالَتْ: قَدِمَ رَسُولُ اللَّهِ ﷺ مِنْ غَزْوَةِ تَبُوكَ - أَوْ خَيْبَرَ - وَفِي سَهْوَتِهَا سِتْرٌ، فَهَبَّتِ الرِّيحُ فَكَشَفَتْ نَاحِيَةَ السِّتْرِ عَنْ بَنَاتٍ لِعَائِشَةَ لُعَبٍ، فَقَالَ: مَا هَذَا يَا عَائِشَةُ ! فَقَالَتْ: بَنَاتِي. وَرَأَى بَيْنَهُنَّ فَرَسًا لَهُ جَنَاحَانِ مِنْ رِقَاعٍ، فَقَالَ: مَا هَذَا الَّذِي أَرَى وَسَطَهُنَّ ؟ قَالَتْ: فَرَسٌ. قَالَ: وَمَا الَّذِي عَلَيْهِ هَذَا ؟ قَالَتْ: جَنَاحَانِ. قَالَ: فَرَسٌ لَهُ جَنَاحَانِ ؟ قَالَتْ: أَمَا سَمِعْتَ أَنَّ لِسُلَيْمَانَ خَيْلًا لَهَا أَجْنِحَةٌ! قَالَتْ: فَضَحِكَ حَتَّى رَأَيْتُ نَوَاجِذَهُ ﷺ. وَقَالَ بَعْضُ الْعُلَمَاءِ: لَمَّا تَرَكَ الْخَيْلَ لِلَّهِ، عَوَّضَهُ اللَّهُ عَنْهَا بِمَا هُوَ خَيْرٌ لَهُ مِنْهَا، وَهُوَ الرِّيحُ الَّتِي كَانَ غُدُوُّهَا شَهْرًا وَرَوَاحُهَا شَهْرًا، كَمَا سَيَأْتِي الْكَلَامُ عَلَيْهَا، كَمَا قَالَ الْإِمَامُ أَحْمَدُ: بسنده، عَنْ أَبِي قَتَادَةَ وَأَبِي الدَّهْمَاءِ وَكَانَا يُكْثِرَانِ السَّفَرَ نَحْوَ الْبَيْتِ، قَالَا: أَتَيْنَا عَلَى رَجُلٍ مِنْ أَهْلِ الْبَادِيَةِ فَقَالَ الْبَدَوِيُّ: أَخَذَ بِيَدِي رَسُولُ اللَّهِ ﷺ، فَجَعَلَ يُعَلِّمُنِي مِمَّا عَلَّمَهُ اللَّهُ، عَزَّ وَجَلَّ، وَقَالَ: إِنَّكَ لَا تَدَعُ شَيْئًا اتِّقَاءَ اللَّهِ عَزَّ وَجَلَّ إِلَّا أَعْطَاكَ اللَّهُ خَيْرًا مِنْهُ.

     ✧ God, exalted is He, said in Sūrat Ṣād: “And We gave to Dāwūd Sulaymān — an excellent servant! Indeed, he was ever turning in repentance. When there were displayed before him at eventide light-footed coursers, he said: ‘Indeed, I have loved the love of good things over the remembrance of my Lord until it was hidden behind the veil. Return them to me.’ Then he began to pass his hand over their legs and necks. And We certainly tried Sulaymān, and We cast upon his throne a body; then he turned in repentance. He said: ‘My Lord, forgive me and grant me a dominion such as shall belong to no one after me. Indeed, You are the Bestower.’ So We subjected to him the wind, blowing gently by his command wherever he directed, and the devils — every builder and diver, and others bound in fetters. ‘This is Our gift, so bestow or withhold without account.’ And indeed, for him is nearness to Us and a good place of return.” [Ṣād 38:30–40]. He, exalted is He, mentions that He gave to Dāwūd Sulaymān, peace be upon them both, then God, exalted is He, praised him and said: “an excellent servant! Indeed, he was ever turning in repentance,” that is, one who repeatedly turns back in obedience to God. Then He, exalted is He, mentioned what occurred concerning him regarding the standing horses — they are those that stand on three legs and the tip of the hoof of the fourth — the swift ones; they are the lean, fast ones. He said: “Indeed, I have loved the love of good things over the remembrance of my Lord until it was hidden behind the veil,” meaning the sun. And it is said: the horses, according to what we shall mention of the two views. “Return them to me.” Then he began to pass his hand over their legs and necks. It is said: he passed his sword over their hocks and necks. And it is said: he wiped the sweat from them when he had made them run and had them race before him, according to the other view. The view held by most of the early scholars is the first; they said that he occupied himself with displaying those horses until the time of ʿAṣr passed and the sun set. This is transmitted from ʿAlī b. Abī Ṭālib and others. What is certain is that he did not deliberately abandon the prayer without excuse, unless it is said that in their revealed law it was permissible to delay the prayer for the sake of the causes of jihād, and the display of horses is among those causes. A group of scholars claimed concerning the Prophet ﷺ delaying the ʿAṣr prayer on the Day of the Trench that this was prescribed at that time, until it was abrogated by the prayer of fear. This was said by al-Shāfiʿī and others. Makḥūl and al-Awzāʿī said: rather, it is a firmly established ruling to this day, that it is permissible to delay it for the excuse of intense fighting, as we have mentioned in establishing that in Sūrat al-Nisāʾ in connection with the prayer of fear. Others said: rather, the Prophet ﷺ delaying the ʿAṣr prayer on the Day of the Trench was out of forgetfulness. On this basis, the action of Sulaymān, ﷺ, is to be interpreted in this way. And God knows best. As for those who say that the pronoun in His saying: “he said: ‘Indeed, I have loved the love of good things over the remembrance of my Lord until it was hidden behind the veil’” refers to the horses, and that he did not miss the time of any prayer, and that the meaning of His saying: “Return them to me. Then he began to pass his hand over their legs and necks” means: he wiped the sweat from their hocks and necks — this view was chosen by Ibn Jarīr, and al-Wālibī transmitted it from Ibn ʿAbbās regarding wiping the sweat. Ibn Jarīr justified this view by saying that he would not have tortured the animal by hamstringing it, nor destroyed wealth without cause or fault of theirs. But there is room for discussion in what he said, because this may have been permissible in their religious community. Some of our scholars have held that if the Muslims fear that the disbelievers may gain possession of any animals, such as sheep and the like, it is permissible to slaughter and destroy them so that they do not gain strength from them. On this basis is interpreted the action of Jaʿfar b. Abī Ṭālib on the day he hamstrung his horse at his death. It has also been said that they were great horses; it is said they were ten thousand horses. And it is said: twenty thousand horses. And it is said: among them were twenty horses with wings. Abū Dāwūd transmitted with his chain of transmission from ʿĀʾishah that she said: The Messenger of God ﷺ arrived from the expedition of Tabūk — or Khaybar — and in her alcove there was a curtain. The wind blew and lifted one side of the curtain, revealing dolls belonging to ʿĀʾishah. He said: “What is this, O ʿĀʾishah?” She said: “My daughters.” And he saw among them a horse with two wings made of patches. He said: “What is this that I see in their midst?” She said: “A horse.” He said: “And what is this on it?” She said: “Two wings.” He said: “A horse with two wings?” She said: “Have you not heard that Sulaymān had horses with wings?” She said: Then he laughed until I saw his molar teeth ﷺ. Some scholars said: When he abandoned the horses for the sake of God, God compensated him with what was better for him than them, namely the wind whose morning course was a month and whose evening course was a month, as will be discussed below. As Imām Aḥmad said with his chain of transmission from Abū Qatādah and Abū al-Dahmāʾ, who frequently traveled toward the House, they said: We came upon a man of the desert people, and the Bedouin said: The Messenger of God ﷺ took me by the hand and began to teach me some of what God, mighty and glorious is He, had taught him, and he said: “Indeed, you will not abandon anything out of fear of God, mighty and glorious is He, except that God will give you something better than it.”

276. Tarikh (al-Tabari) 277No grade recorded

     وَقَوْلُهُ تَعَالَى: وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ ذَكَرَ ابْنُ جَرِيرٍ وَابْنُ أَبِي حَاتِمٍ وَغَيْرُهُمَا مِنَ الْمُفَسِّرِينَ، هَاهُنَا، آثَارًا كَثِيرَةً عَنْ جَمَاعَةٍ مِنَ السَّلَفِ، وَأَكْثَرُهَا أَوْ كُلُّهَا مُتَلَقَّاةٌ مِنَ الْإِسْرَائِيلِيَّاتِ، وَفِي كَثِيرٍ مِنْهَا نَكَارَةٌ شَدِيدَةٌ، وَقَدْ نَبَّهْنَا عَلَى ذَلِكَ فِي كِتَابِنَا " التَّفْسِيرِ "، وَاقْتَصَرْنَا هَاهُنَا عَلَى مُجَرَّدِ التِّلَاوَةِ. وَمَضْمُونُ مَا ذَكَرُوهُ أَنَّ سُلَيْمَانَ عَلَيْهِ السَّلَامُ غَابَ عَنْ سَرِيرِهِ أَرْبَعِينَ يَوْمًا، ثُمَّ عَادَ إِلَيْهِ، وَلَمَّا عَادَ أَمَرَ بِبِنَاءِ بَيْتِ الْمَقْدِسِ، فَبَنَاهُ بِنَاءً مُحْكَمًا، وَقَدْ قَدَّمْنَا أَنَّهُ جَدَّدَهُ وَأَنَّ أَوَّلَ مَنْ جَعَلَهُ مَسْجِدًا إِسْرَائِيلُ، عَلَيْهِ السَّلَامُ، كَمَا ذَكَرْنَا ذَلِكَ عِنْدَ قَوْلِ أَبِي ذَرٍّ: قُلْتُ: يَا رَسُولَ اللَّهِ أَيُّ مَسْجِدٍ وُضِعَ أَوَّلَ ؟ قَالَ: الْمَسْجِدُ الْحَرَامُ قُلْتُ: ثُمَّ أَيْ ؟ قَالَ: مَسْجِدُ بَيْتِ الْمَقْدِسِ قُلْتُ: كَمْ بَيْنَهُمَا ؟ قَالَ: أَرْبَعُونَ سَنَةً وَمَعْلُومٌ أَنْ بَيْنَ إِبْرَاهِيمَ الَّذِي بَنَى الْمَسْجِدَ الْحَرَامَ وَبَيْنَ سُلَيْمَانَ بْنِ دَاوُدَ عَلَيْهِمَا السَّلَامُ، أَزِيدَ مِنْ أَلْفِ سَنَةٍ، دَعْ أَرْبَعِينَ سَنَةً، وَكَانَ سُؤَالُهُ الْمُلْكَ الَّذِي لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ، بَعْدَ إِكْمَالِهِ بِنَاءَ الْبَيْتِ الْمُقَدَّسِ، وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " إِنَّ سُلَيْمَانَ لَمَّا بَنَى بَيْتَ الْمَقْدِسِ سَأَلَ رَبَّهُ، عَزَّ وَجَلَّ، خِلَالًا ثَلَاثًا، فَأَعْطَاهُ اثْنَتَيْنِ، وَنَحْنُ نَرْجُو أَنْ تَكُونَ لَنَا الثَّالِثَةُ ; سَأَلَهُ حُكْمًا يُصَادِفُ حُكْمَهُ، فَأَعْطَاهُ إِيَّاهُ، وَسَأَلَهُ مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ، فَأَعْطَاهُ إِيَّاهُ، وَسَأَلَهُ أَيُّمَا رَجُلٍ خَرَجَ مَنْ بَيْتِهِ لَا يُرِيدُ إِلَّا الصَّلَاةَ فِي هَذَا الْمَسْجِدِ خَرَجَ مِنْ خَطِيئَتِهِ مِثْلَ يَوْمِ وَلَدَتْهُ أُمُّهُ، فَنَحْنُ نَرْجُو أَنْ يَكُونَ اللَّهُ قَدْ أَعْطَانَا إِيَّاهَا ".

     ✧ And His saying, may He be exalted: “And We certainly tried Sulaymān and placed on his throne a body; then he turned [to Allāh in repentance]” [Ṣād 38:34]. Ibn Jarīr, Ibn Abī Ḥātim, and other commentators mentioned here numerous reports from a group of the Salaf, most or all of them taken from Israelite traditions, and many of them contain severe rejection. We have drawn attention to that in our book “al-Tafsīr,” and we have confined ourselves here to mere recitation. The purport of what they mentioned is that Sulaymān ﷺ was absent from his throne for forty days, then returned to it. When he returned, he ordered the building of the Bayt al-Maqdis, and he built it as a sound building. We have previously stated that he renewed it and that the first to make it a mosque was Isrāʾīl ﷺ, as we mentioned that in connection with the saying of Abū Dharr: I said: “O Messenger of Allāh, which mosque was placed first?” He said: “The Sacred Mosque.” I said: “Then which?” He said: “The mosque of the Bayt al-Maqdis.” I said: “How long between them?” He said: “Forty years.” It is known that between Ibrāhīm, who built the Sacred Mosque, and Sulaymān b. Dāwūd (peace be upon them both), there is more than a thousand years, let alone forty years. His asking for the dominion that is not fitting for anyone after him came after he completed the building of the Sacred House. On the authority of ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ, who said: The Messenger of Allāh ﷺ said: “When Sulaymān built the Bayt al-Maqdis, he asked his Lord, Mighty and Majestic, for three qualities, and He gave him two, and we hope that the third may be ours. He asked Him for a judgment that would coincide with His judgment, and He gave it to him. He asked Him for a dominion that is not fitting for anyone after him, and He gave it to him. He asked Him that any man who leaves his house intending only to pray in this mosque would come out of his sin like the day his mother gave birth to him, and we hope that Allāh has given us it.”

277. Tarikh (al-Tabari) 278No grade recorded

     فَأَمَّا الْحُكْمُ الَّذِي يُوَافِقُ حُكْمَ اللَّهِ تَعَالَى، فَقَدْ أَثْنَى اللَّهُ تَعَالَى عَلَيْهِ وَعَلَى أَبِيهِ فِي قَوْلِهِ: وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلا آتَيْنَا حُكْمًا وَعِلْمًا وَقَدْ ذَكَرَ شُرَيْحٌ الْقَاضِي، وَغَيْرُ وَاحِدٍ مِنَ السَّلَفِ، أَنَّ هَؤُلَاءِ الْقَوْمَ كَانَ لَهُمْ كَرْمٌ فَنَفَشَتْ فِيهِ غَنَمُ قَوْمٍ آخَرِينَ أَيْ رَعَتْهُ بِاللَّيْلِ فَأَكَلَتْ شَجَرَهُ بِالْكُلِّيَّةِ، فَتَحَاكَمُوا إِلَى دَاوُدَ عَلَيْهِ السَّلَامُ، فَحَكَمَ لِأَصْحَابِ الْكَرْمِ بِقِيمَتِهِ، فَلَمَّا خَرَجُوا عَلَى سُلَيْمَانَ قَالَ: بِمَا حَكَمَ لَكُمْ نَبِيُّ اللَّهِ ؟ فَقَالُوا: بِكَذَا وَكَذَا. فَقَالَ: أَمَا لَوْ كُنْتُ أَنَا لَمَا حَكَمْتُ إِلَّا بِتَسْلِيمِ الْغَنَمِ إِلَى أَصْحَابِ الْكَرْمِ، فَيَسْتَغِلُّونَهَا نِتَاجًا وَدَرًّا حَتَّى يُصْلِحَ أَصْحَابُ الْغَنَمِ كَرْمَ أُولَئِكَ وَيَرُدُّوهُ إِلَى مَا كَانَ عَلَيْهِ، ثُمَّ يَتَسَلَّمُوا غَنَمَهُمْ. فَبَلَغَ دَاوُدَ عَلَيْهِ السَّلَامُ، ذَلِكَ فَحَكَمَ بِهِ. وَقَرِيبٌ مِنْ هَذَا مَا ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ حَدِيثِ أَبِي الزِّنَادِ، عَنِ الْأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: بَيْنَمَا امْرَأَتَانِ مَعَهُمَا ابْنَاهُمَا، إِذْ عَدَا الذِّئْبُ فَأَخَذَ ابْنَ إِحْدَاهُمَا فَتَنَازَعَتَا فِي الْآخَرِ، فَقَالَتِ الْكُبْرَى: إِنَّمَا ذَهَبَ بِابْنِكِ. وَقَالَتِ الصُّغْرَى: إِنَّمَا ذَهَبَ بِابْنِكِ. فَتَحَاكَمَتَا إِلَى دَاوُدَ فَحَكَمَ بِهِ لِلْكُبْرَى، فَخَرَجَتَا عَلَى سُلَيْمَانَ، فَقَالَ: ائْتُونِي بِالسِّكِّينِ أَشُقُّهُ نِصْفَيْنِ، لِكُلِّ وَاحِدَةٍ مِنْكُمَا نِصْفُهُ. فَقَالَتِ الصُّغْرَى: لَا تَفْعَلْ، يَرْحَمُكَ اللَّهُ، هُوَ ابْنُهَا. فَقَضَى بِهِ لَهَا وَلَعَلَّ كُلًّا مِنَ الْحُكْمَيْنِ كَانَ سَائِغًا فِي شَرِيعَتِهِمْ، وَلَكِنْ مَا قَالَهُ سُلَيْمَانُ أَرْجَحُ، وَلِهَذَا أَثْنَى اللَّهُ عَلَيْهِ بِمَا أَلْهَمَهُ إِيَّاهُ، وَمَدَحَ بَعْدَ ذَلِكَ أَبَاهُ فَقَالَ: وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُدَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ فَهَلْ أَنْتُمْ شَاكِرُونَ قَالَ بَعْضُ الْعُلَمَاءِ: فِي هَذَا دَلِيلٌ عَلَى أَنَّ كُلَّ مُجْتَهِدٍ فِي الْأَحْكَامِ الْفُرُوعِيَّةِ مُصِيبٌ، فَإِنَّ دَاوُدَ أَخْطَأَ الْحُكْمَ الصَّحِيحَ عِنْدَ اللَّهِ تَعَالَى وَأَصَابَهُ سُلَيْمَانُ، فَقَالَ اللَّهُ تَعَالَى: وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا.

     ✧ As for the judgment that accords with the judgment of God Almighty, God Almighty praised him and his father in His saying: And Dāwūd and Sulaymān when they gave judgment concerning the tilled field when the sheep of the people strayed into it by night, and We were witnesses to their judgment. So We made Sulaymān understand it, and to each We gave judgment and knowledge. Shurayḥ the judge and more than one of the early scholars mentioned that these people had a vineyard, and the sheep of another people strayed into it by night, that is, they grazed in it at night and ate its vines completely. They brought their dispute to Dāwūd ﷺ, and he judged for the owners of the vineyard its value. When they went out to Sulaymān, he said: What did the Prophet of God judge for you? They said: Such and such. He said: Had it been I, I would have judged only that the sheep be handed over to the owners of the vineyard, so that they may benefit from their offspring and milk until the owners of the sheep restore the vineyard of those people to its former state, and then they receive their sheep back. That reached Dāwūd ﷺ, and he judged accordingly. Close to this is what is established in the Ṣaḥīḥayn from the ḥadīth of Abū al-Zinād, from al-Aʿraj, from Abū Hurayrah, who said: The Messenger of God ﷺ said: While two women were with their two sons, a wolf came and took the son of one of them. They disputed over the other. The elder said: It took your son. The younger said: It took your son. They brought their dispute to Dāwūd, and he judged it for the elder. They then went out to Sulaymān, and he said: Bring me a knife so that I may split him into two halves, for each of you half. The younger said: Do not do it, may God have mercy on you; he is her son. So he judged it for her. Perhaps each of the two judgments was permissible in their law, but what Sulaymān said was weightier. For this reason God praised him for what He inspired him with, and after that He praised his father, saying: And to each We gave judgment and knowledge, and We subjected with Dāwūd the mountains to glorify and the birds, and We were doers. And We taught him the making of coats of mail for you, to protect you from your violence. So will you be grateful? Some scholars said: In this is evidence that every mujtahid in matters of derivative law is correct, for Dāwūd missed the correct judgment in God Almighty's sight, and Sulaymān hit it. God Almighty said: And to each We gave judgment and knowledge.

278. Tarikh (al-Tabari) 279No grade recorded

     ثُمَّ قَالَ: وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً أَيْ: وَسَخَّرْنَا لِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ وَمِنَ الشَّيَاطِينِ مَنْ يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَلِكَ وَكُنَّا لَهُمْ حَافِظِينَ [ الْأَنْبِيَاءِ: 80 - 82 ]. وَقَالَ فِي سُورَةِ " ص ": فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ وَالشَّيَاطِينَ كُلَّ بَنَّاءٍ وَغَوَّاصٍ وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ هَذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ لَمَّا تَرَكَ الْخَيْلَ ابْتِغَاءَ وَجْهِ اللَّهِ عَوَّضَهُ اللَّهُ مِنْهَا الرِّيحَ، الَّتِي هِيَ أَسْرَعُ سَيْرًا وَأَقْوَى وَأَعْظَمُ، وَلَا كُلْفَةَ عَلَيْهِ لَهَا. تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ أَيْ: حَيْثُ أَرَادَ مِنْ أَيِّ الْبِلَادِ. كَانَ لَهُ بِسَاطٌ مُرَكَّبٌ مِنْ أَخْشَابٍ، بِحَيْثُ إِنَّهُ يَسَعُ جَمِيعَ مَا يَحْتَاجُ إِلَيْهِ مِنَ الدُّورِ الْمَبْنِيَّةِ وَالْقُصُورِ وَالْخِيَامِ وَالْأَمْتِعَةِ وَالْخُيُولِ وَالْجِمَالِ وَالْأَثْقَالِ وَالرِّجَالِ مِنَ الْأِنْسِ وَالْجَانِّ، وَغَيْرِ ذَلِكَ مِنَ الْحَيَوَانَاتِ وَالطُّيُورِ، فَإِذَا أَرَادَ سَفَرًا أَوْ مُسْتَنْزَهًا، أَوْ قِتَالَ مَلِكٍ أَوْ أَعْدَاءٍ مِنْ أَيِّ بِلَادِ اللَّهِ شَاءَ، فَإِذَا حَمَلَ هَذِهِ الْأُمُورَ الْمَذْكُورَةَ عَلَى الْبِسَاطِ، أَمَرَ الرِّيحَ فَدَخَلَتْ تَحْتَهُ فَرَفَعَتْهُ، فَإِذَا اسْتَقَلَّ بَيْنَ السَّمَاءِ وَالْأَرْضِ أَمَرَ الرُّخَاءَ فَسَارَتْ بِهِ، فَإِنْ أَرَادَ أَسْرَعَ مِنْ ذَلِكَ أَمَرَ الْعَاصِفَةَ فَحَمَلَتْهُ أَسْرَعَ مَا يَكُونُ، فَوَضَعَتْهُ فِي أَيِّ مَكَانٍ شَاءَ، بِحَيْثُ إِنَّهُ كَانَ يَرْتَحِلُ فِي أَوَّلِ النَّهَارِ مِنْ بَيْتِ الْمَقْدِسِ، فَتَغْدُو بِهِ الرِّيحُ فَتَضَعُهُ بِإِصْطَخْرَ، مَسِيرَةَ شَهْرٍ، فَيُقِيمُ هُنَاكَ إِلَى آخَرِ النَّهَارِ، ثُمَّ يَرُوحُ مِنْ آخِرِهِ، فَتَرُدُّهُ إِلَى بَيْتِ الْمَقْدِسِ، كَمَا قَالَ تَعَالَى: وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَمَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ اعْمَلُوا آلَ دَاوُدَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ [ سَبَأٍ: 12، 13 ]. قَالَ الْحَسَنُ الْبَصْرِيُّ: كَانَ يَغْدُو مِنْ دِمَشْقَ، فَيَنْزِلُ بِإِصْطَخْرَ فَيَتَغَدَّى بِهَا، وَيَذْهَبُ رَائِحًا مِنْهَا فَيَبِيتُ بِكَابُلَ، وَبَيْنَ دِمَشْقَ وَبَيْنَ إِصْطَخْرَ مَسِيرَةُ شَهْرٍ، وَبَيْنَ إِصْطَخْرَ وَكَابُلَ مَسِيرَةُ شَهْرٍ. قُلْتُ: قَدْ ذَكَرَ الْمُتَكَلِّمُونَ عَلَى الْعِمْرَانِ وَالْبُلْدَانِ، أَنَّ إِصْطَخْرَ بَنَتْهَا الْجَانُّ لِسُلَيْمَانَ وَكَانَ فِيهَا قَرَارُ مَمْلَكَةِ التُّرْكِ قَدِيمًا، وَكَذَلِكَ غَيْرُهَا مِنْ بُلْدَانٍ شَتَّى; كَتَدْمُرَ، وَبَيْتِ الْمَقْدِسِ، وَبَابِ جَيْرُونَ، وَبَابِ الْبَرِيدِ، اللَّذَيْنِ بِدِمَشْقَ، عَلَى أَحَدِ الْأَقْوَالِ. وَأَمَّا الْقِطْرُ، فَقَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَعِكْرِمَةُ، وَقَتَادَةُ، وَغَيْرُ وَاحِدٍ: هُوَ النُّحَاسُ. قَالَ قَتَادَةُ: وَكَانَتْ بِالْيَمَنِ ; أَنَبْعَهَا اللَّهُ لَهُ. قَالَ السُّدِّيُّ: ثَلَاثَةُ أَيَّامٍ فَقَطْ، أَخَذَ مِنْهَا جَمِيعَ مَا يَحْتَاجُ إِلَيْهِ لِلْبِنَايَاتِ وَغَيْرِهَا.

     ✧ Then he said: And to Sulaymān [We subjected] the wind, blowing strongly—meaning: And We subjected to Sulaymān the wind, blowing strongly, running by his command to the land which We had blessed, and We were, of all things, Knowing. And of the devils were those who dived for him and did work other than that, and We were guardians over them [al-Anbiyāʾ: 80–82]. And He said in Sūrat Ṣād: So We subjected to him the wind, running by his command, gently, wherever he directed. And the devils, every builder and diver, and others bound together in fetters. “This is Our gift, so grant or withhold without account.” And indeed, for him is nearness to Us and a good place of return. When he gave up the horses seeking the countenance of God, God compensated him with the wind, which is swifter in travel, stronger, and greater, and with no burden upon him for it. Running by his command, gently, wherever he directed—meaning: wherever he wished, from any of the lands. He had a carpet composed of timbers, such that it could hold all that he needed of built houses, palaces, tents, goods, horses, camels, baggage, and men from humans and jinn, and other animals and birds besides. When he wished to travel, to go out for recreation, or to fight a king or enemies from any of God's lands he willed, then, when he had loaded these aforementioned things onto the carpet, he commanded the wind, and it entered beneath it and lifted it up. When it was raised between heaven and earth, he commanded the gentle wind, and it carried him along. If he wished to go faster than that, he commanded the strong wind, and it bore him at the swiftest possible speed and set him down in whatever place he wished, such that he would set out at the beginning of the day from Jerusalem, and the wind would carry him in the morning and set him down at Iṣṭakhr, a month's journey, and he would stay there until the end of the day, then depart at the end of it, and it would bring him back to Jerusalem, as the Almighty said: And to Sulaymān [We subjected] the wind—its morning course was a month and its evening course was a month. And We made flow for him a spring of molten brass. And of the jinn were those who worked before him by the permission of his Lord. And whoever of them deviated from Our command, We will make him taste of the punishment of the Blaze. They made for him what he willed of sanctuaries, statues, basins like reservoirs, and cauldrons fixed in their places. “Work, O family of Dāwūd, in gratitude.” And few of My servants are grateful [Sabaʾ: 12–13]. Al-Ḥasan al-Baṣrī said: He would set out in the morning from Damascus and alight at Iṣṭakhr and have his morning meal there, and then go from there in the evening and spend the night in Kābul, and between Damascus and Iṣṭakhr is a month's journey, and between Iṣṭakhr and Kābul is a month's journey. I say: Those who discuss civilization and lands have mentioned that Iṣṭakhr was built by the jinn for Sulaymān, and in it was the seat of the kingdom of the Turks in ancient times, as were other various lands, such as Tadmur, Jerusalem, Bāb Jayrūn, and Bāb al-Barīd, the two gates in Damascus, according to one of the opinions. As for the molten brass, Ibn ʿAbbās, Mujāhid, ʿIkrimah, Qatādah, and more than one said: It is copper. Qatādah said: It was in Yemen; God caused it to flow for him. Al-Suddī said: For only three days, he took from it all that he needed for buildings and other things.

279. Tarikh (al-Tabari) 280No grade recorded

     وَقَوْلُهُ: وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَمَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ أَيْ: وَسَخَّرَ اللَّهُ لَهُ مِنَ الْجِنِّ عُمَّالًا يَعْمَلُونَ لَهُ مَا يَشَاءُ، لَا يَفْتُرُونَ وَلَا يَخْرُجُونَ عَنْ طَاعَتِهِ، وَمَنْ خَرَجَ مِنْهُمْ عَنِ الْأَمْرِ عَذَّبَهُ وَنَكَّلَ بِهِ. يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَهِيَ الْأَمَاكِنُ الْحَسَنَةُ وَصُدُورُ الْمَجَالِسِ. وَتَمَاثِيلَ وَهِيَ الصُّوَرُ فِي الْجُدْرَانِ، وَكَانَ هَذَا سَائِغًا فِي شَرِيعَتِهِمْ وَمِلَّتِهِمْ. وَجِفَانٍ كَالْجَوَابِ قَالَ ابْنُ عَبَّاسٍ: الْجَفْنَةُ كَالْجَوْبَةِ مِنَ الْأَرْضِ. وَعَنْهُ: كَالْحِيَاضِ. وَكَذَا قَالَ مُجَاهِدٌ، وَالْحَسَنُ، وَقَتَادَةُ، وَالضَّحَّاكُ، وَغَيْرُهُمْ. وَعَلَى هَذِهِ الرِّوَايَةِ يَكُونُ ( الْجَوَابُ ): جَمْعُ جَابِيَةٍ ; وَهِيَ الْحَوْضُ الَّذِي يُجْبَى فِيهِ الْمَاءُ، كَمَا قَالَ الْأَعْشَى: نَفَى الذَّمَّ عَنْ آلِ الْمُحَلَّقِ جَفْنَةٌ كَجَابِيَةِ السَّيْحِ الْعِرَاقِيِّ تَفْهَقُ وَأَمَّا الْقُدُورُ الرَّاسِيَاتُ، فَقَالَ عِكْرِمَةُ: أَثَافِيُّهَا مِنْهَا. يَعْنِي أَنَّهُنَّ ثَوَابِتُ لَا يَزُلْنَ عَنْ أَمَاكِنِهِنَّ. وَهَكَذَا قَالَ مُجَاهِدٌ وَغَيْرُ وَاحِدٍ. وَلَمَّا كَانَ هَذَا بِصَدَدِ إِطْعَامِ الطَّعَامِ، وَالْإِحْسَانِ إِلَى الْخَلْقِ مِنْ إِنْسٍ وَجَانٍّ، قَالَ تَعَالَى: اعْمَلُوا آلَ دَاوُدَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ وَقَالَ تَعَالَى: وَالشَّيَاطِينَ كُلَّ بَنَّاءٍ وَغَوَّاصٍ وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ [ ص: 37، 38 ]. يَعْنِي أَنَّ مِنْهُمْ مَنْ قَدْ سَخَّرَهُ فِي الْبِنَاءِ، وَمِنْهُمْ مَنْ يَأْمُرُهُ بِالْغَوْصِ فِي الْمَاءِ لِاسْتِخْرَاجِ مَا هُنَالِكَ مِنَ الْجَوَاهِرِ وَاللَّلَآلِئِ، وَغَيْرِ ذَلِكَ مِمَّا لَا يُوجَدُ إِلَّا هُنَالِكَ. وَقَوْلُهُ: وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ أَيْ: قَدْ عَصَوْا فَقُيِّدُوا مُقَرَّنِينَ اثْنَيْنِ اثْنَيْنِ فِي الْأَصْفَادِ، وَهِيَ الْقُيُودُ. هَذَا كُلُّهُ مِنْ جُمْلَةِ مَا هَيَّأَ اللَّهُ وَسَخَّرَ لَهُ مِنَ الْأَشْيَاءِ الَّتِي هِيَ مِنْ تَمَامِ الْمُلْكِ الَّذِي لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ، وَلَمْ يَكُنْ أَيْضًا لِمَنْ كَانَ قَبْلَهُ. عَنْ أَبِي الدَّرْدَاءِ قَالَ: قَامَ رَسُولُ اللَّهِ ﷺ يُصَلَّى، فَسَمِعْنَاهُ يَقُولُ: أَعُوذُ بِاللَّهِ مِنْكَ أَلْعَنُكَ بِلَعْنَةِ اللَّهِ. ثَلَاثًا، وَبَسَطَ يَدَهُ كَأَنَّهُ يَتَنَاوَلُ شَيْئًا، فَلَمَّا فَرَغَ مِنَ الصَّلَاةِ قُلْنَا: يَا رَسُولَ اللَّهِ سَمِعْنَاكَ تَقُولُ فِي الصَّلَاةِ شَيْئًا لَمْ نَسْمَعْكَ تَقُولُهُ قَبْلَ ذَلِكَ، وَرَأَيْنَاكَ بَسَطْتَ يَدَكَ. قَالَ: إِنَّ عَدُوَّ اللَّهِ إِبْلِيسَ جَاءَ بِشِهَابٍ مِنْ نَارٍ لِيَجْعَلَهُ فِي وَجْهِي فَقُلْتُ: أَعُوذُ بِاللَّهِ مِنْكَ - ثَلَاثَ مَرَّاتٍ - ثُمَّ قُلْتُ: أَلْعَنُكَ بِلَعْنَةِ اللَّهِ التَّامَّةِ. فَلَمْ يَسْتَأْخِرْ - ثَلَاثَ مَرَّاتٍ - ثُمَّ أَرَدْتُ أَخْذَهُ، وَاللَّهِ لَوْلَا دَعْوَةُ أَخِينَا سُلَيْمَانَ لَأَصْبَحَ مُوثَقًا يَلْعَبُ بِهِ وِلْدَانُ أَهْلِ الْمَدِينَةِ. وَقَالَ أَحْمَدُ: حَدَّثَنَا أَبُو عُبَيْدٍ صَاحِبُ سُلَيْمَانَ، قَالَ: رَأَيْتُ عَطَاءَ بْنَ يَزِيدَ اللَّيْثِيَّ قَائِمًا يُصَلِّي، فَذَهَبْتُ أَمُرُّ بَيْنَ يَدَيْهِ، فَرَدَّنِي ثُمَّ قَالَ: حَدَّثَنِي أَبُو سَعِيدٍ الْخُدْرِيُّ أَنَّ رَسُولَ اللَّهِ ﷺ قَامَ فَصَلَّى صَلَاةَ الصُّبْحِ وَهُوَ خَلْفَهُ، فَقَرَأَ فَالْتَبَسَتْ عَلَيْهِ الْقِرَاءَةُ، فَلَمَّا فَرَغَ مِنْ صِلَاتِهِ قَالَ: لَوْ رَأَيْتُمُونِي وَإِبْلِيسَ، فَأَهْوَيْتُ بِيَدِي، فَمَا زِلْتُ أَخْنُقُهُ حَتَّى وَجَدْتُ بَرْدَ لُعَابِهِ بَيْنَ أُصْبُعَيَّ هَاتَيْنِ - الْإِبْهَامِ وَالَّتِي تَلِيهَا - وَلَوْلَا دَعْوَةُ أَخِي سُلَيْمَانَ لَأَصْبَحَ مَرْبُوطًا بِسَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِ، يَتَلَاعَبُ بِهِ صِبْيَانُ الْمَدِينَةِ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ لَا يَحُولَ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ أَحَدٌ فَلْيَفْعَلْ.

     ✧ And His statement: “And among the jinn were those who worked before him by the permission of his Lord; and whoever of them deviated from Our command, We will make him taste of the punishment of the Blaze” (Sabaʾ 34:12) means: And God subjugated for him workers from among the jinn who did for him whatever he wished, not flagging and not departing from obedience to him; and whoever of them departed from the command, He punished him and made an example of him. They made for him whatever he wished of maḥārīb, which are the fine places and the fronts of assembly rooms, and tamāthīl, which are the images on the walls—this was permissible in their revealed law and their religious community—and jifān like great basins. Ibn ʿAbbās said: The jafnah is like a large depression in the ground. From him too: like cisterns. Thus said Mujāhid, al-Ḥasan, Qatādah, al-Ḍaḥḥāk, and others. According to this report, “al-jawāb” is the plural of jābiyah, which is the cistern into which water is gathered, as al-Aʿshā said: A cooking-pot of the family of al-Muḥallaq fends off blame, like the overflowing tank of the Iraqi irrigation canal. As for the firmly fixed cooking-pots, ʿIkrimah said: Their tripod stones are part of them—meaning they are stable, not moving from their places. Thus said Mujāhid and more than one. Since this concerned feeding people and showing kindness to creatures of both men and jinn, He, exalted is He, said: “Work, O family of Dāwūd, in gratitude; for few of My servants are thankful” (Sabaʾ 34:13). And He, exalted is He, said: “And the devils—every builder and diver, and others bound in fetters” (Ṣād 38:37–38). It means that among them were those whom He subjugated in building, and among them were those whom He commanded to dive into the water to extract the jewels, pearls, and other things found only there. And His statement: “and others bound in fetters” means: They had disobeyed, so they were shackled, bound two by two in fetters, which are chains. All of this is part of what God prepared and subjugated for him of things that belong to the completeness of the dominion that was not fitting for anyone after him, nor had it been for anyone before him. From Abū al-Dardāʾ, who said: The Messenger of God ﷺ stood to pray, and we heard him say: “I seek refuge in God from you; I curse you with the curse of God,” three times, and he stretched out his hand as if reaching for something. When he finished the prayer, we said: “O Messenger of God, we heard you say something in the prayer that we did not hear you say before that, and we saw you stretch out your hand.” He said: “The enemy of God, Iblīs, came with a brand of fire to put it in my face, so I said: I seek refuge in God from you—three times—then I said: I curse you with the complete curse of God. He did not retreat—three times—then I wanted to seize him. By God, were it not for the supplication of our brother Sulaymān, he would have become bound, and the children of the people of Madinah would have been playing with him.” Aḥmad said: Abū ʿUbayd, the companion of Sulaymān, narrated to us, saying: I saw ʿAṭāʾ b. Yazīd al-Laythī standing in prayer, and I went to pass in front of him, but he pushed me back and then said: Abū Saʿīd al-Khudrī narrated to me that the Messenger of God ﷺ stood and prayed the dawn prayer while he was behind him, and he recited, but the recitation became confused for him. When he finished his prayer, he said: “If only you had seen me and Iblīs. I reached out with my hand, and I kept choking him until I felt the coldness of his saliva between these two fingers of mine—the thumb and the one next to it. Were it not for the supplication of my brother Sulaymān, he would have become tied to one of the pillars of the mosque, and the children of Madinah would have been playing with him. So whoever of you is able that no one should come between him and the qiblah, let him do so.”

280. Tarikh (al-Tabari) 281No grade recorded

     وَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ مِنَ السَّلَفِ، أَنَّهُ كَانَتْ لِسُلَيْمَانَ مِنَ النِّسَاءِ أَلْفُ امْرَأَةٍ ;  سَبْعُمِائَةٍ بِمُهُورٍ، وَثَلَاثُمِائَةٍ سَرَارِيُّ. وَقِيلَ بِالْعَكْسِ: ثَلَاثُمِائَةٍ حَرَائِرُ وَسَبْعُمِائَةٍ مِنَ الْإِمَاءِ. وَقَدْ كَانَ يُطِيقُ مِنَ التَّمَتُّعِ بِالنِّسَاءِ أَمْرًا عَظِيمًا جِدًّا. قَالَ الْبُخَارِيُّ: عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: قَالَ سُلَيْمَانُ بْنُ دَاوُدَ: لَأَطُوفَنَّ اللَّيْلَةَ عَلَى سَبْعِينَ امْرَأَةً، تَحْمِلُ كُلُّ امْرَأَةٍ فَارِسًا يُجَاهِدُ فِي سَبِيلِ اللَّهِ. فَقَالَ لَهُ صَاحِبُهُ: إِنْ شَاءَ اللَّهُ. فَلَمْ يَقُلْ، فَلَمْ تَحْمِلْ شَيْئًا إِلَّا وَاحِدًا سَاقِطًا أَحَدُ شِقَّيْهِ. فَقَالَ النَّبِيُّ ﷺ: لَوْ قَالَهَا لَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَقَالَ شُعَيْبٌ وَابْنُ أَبِي الزِّنَادِ: " تِسْعِينَ ". وَهُوَ أَصَحُّ. تَفَرَّدَ بِهِ الْبُخَارِيُّ مِنْ هَذَا الْوَجْهِ.

     ✧ More than one of the Salaf mentioned that Sulaymān had a thousand wives; seven hundred with dowries, and three hundred concubines. And it was said in reverse: three hundred free women and seven hundred slave women. He was capable of tremendous enjoyment of women indeed. Al-Bukhārī said: from Abū Hurayrah, from the Prophet ﷺ, who said: Sulaymān b. Dāwūd said: 'I will surely go around tonight to seventy women, each woman will bear a horseman who will fight in the path of God.' His companion said to him: 'If God wills.' But he did not say it, and none of them bore anything except one who bore a deformed child with one side missing. The Prophet ﷺ said: 'Had he said it, they would have fought in the path of God.' And Shuʿayb and Ibn Abī al-Zinād said: 'ninety.' And that is more correct. Al-Bukhārī alone transmitted it from this route.

281. Tarikh (al-Tabari) 282No grade recorded

     وَقَدْ كَانَ لَهُ، عَلَيْهِ السَّلَامُ، مِنْ أُمُورِ الْمُلْكِ، وَاتِّسَاعِ الدَّوْلَةِ، وَكَثْرَةِ الْجُنُودِ وَتَنَوُّعِهَا، مَا لَمْ يَكُنْ لِأَحَدٍ قَبْلَهُ، وَلَا يُعْطِيهِ اللَّهُ أَحَدًا بَعْدَهُ، كَمَا قَالَ: وَأُوتِينَا مِنْ كُلِّ شَيْءٍ وَقَالَ: رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي إِنَّكَ أَنْتَ الْوَهَّابُ وَقَدْ أَعْطَاهُ اللَّهُ ذَلِكَ بِنَصِّ الصَّادِقِ الْمَصْدُوقِ. وَلَمَّا ذَكَرَ تَعَالَى مَا أَنْعَمَ بِهِ عَلَيْهِ وَأَسْدَاهُ مِنَ النِّعَمِ الْكَامِلَةِ الْعَظِيمَةِ إِلَيْهِ، قَالَ: هَذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ أَيْ; أَعْطِ مَنْ شِئْتَ وَاحْرِمْ مَنْ شِئْتَ، فَلَا حِسَابَ عَلَيْكَ، أَيْ: تَصَرَّفْ فِي الْمَالِ كَيْفَ شِئْتَ ; فَإِنَّ اللَّهَ قَدْ سَوَّغَ لَكَ كُلَّ مَا تَفْعَلُهُ مِنْ ذَلِكَ وَلَا يُحَاسِبُكَ عَلَى ذَلِكَ، وَهَذَا شَأْنُ النَّبِيِّ الْمَلِكِ بِخِلَافِ الْعَبْدِ الرَّسُولِ ; فَإِنَّ مِنْ شَأْنِهِ أَنْ لَا يُعْطِيَ أَحَدًا وَلَا يَمْنَعَ أَحَدًا إِلَّا بِإِذْنِ اللَّهِ لَهُ فِي ذَلِكَ. وَقَدْ خُيِّرَ نَبِيُّنَا مُحَمَّدٌ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، بَيْنَ هَذَيْنِ الْمَقَامَيْنِ فَاخْتَارَ أَنْ يَكُونَ عَبْدًا رَسُولًا. وَفِي بَعْضِ الرِّوَايَاتِ: أَنَّهُ اسْتَشَارَ جِبْرِيلَ فِي ذَلِكَ، فَأَشَارَ إِلَيْهِ أَنْ تَوَاضَعْ. فَاخْتَارَ أَنْ يَكُونَ عَبْدًا رَسُولًا، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ. وَقَدْ جَعَلَ اللَّهُ الْخِلَافَةَ وَالْمُلْكَ مِنْ بَعْدِهِ فِي أُمَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ، فَلَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِهِ ظَاهِرِينَ حَتَّى تَقُومَ السَّاعَةُ. فَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَلَمَّا ذَكَرَ تَعَالَى مَا وَهَبَهُ لِنَبِيِّهِ سُلَيْمَانَ، عَلَيْهِ السَّلَامُ، مِنْ خَيْرِ الدُّنْيَا، نَبَّهَ عَلَى مَا أَعَدَّهُ لَهُ فِي الْآخِرَةِ مِنَ الثَّوَابِ الْجَزِيلِ وَالْأَجْرِ الْجَمِيلِ، وَالْقُرْبَةِ الَّتِي تُقَرِّبُهُ إِلَيْهِ، وَالْفَوْزِ الْعَظِيمِ وَالْإِكْرَامِ بَيْنَ يَدَيْهِ، وَذَلِكَ يَوْمَ الْمَعَادِ وَالْحِسَابِ، حَيْثُ قَالَ تَعَالَى: وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ.

     ✧ And he had, ﷺ, of the affairs of kingship, the vastness of his dominion, the multitude of his troops and their variety, what no one before him had, and God does not give it to anyone after him, as He said: “And we have been given of everything.” And he said: “My Lord, forgive me and grant me a dominion that will not behoove anyone after me. Indeed, You are the Bestower.” And God gave him that by the text of the truthful one, the one believed. And when the Exalted mentioned what He had bestowed upon him and extended to him of the complete, immense favors, He said: “This is Our gift, so grant or withhold without reckoning”—that is, give to whomever you will and withhold from whomever you will, for there is no reckoning upon you; that is, dispose of wealth however you will, for God has made lawful for you all that you do of that and does not call you to account for it. This is the state of the prophet-king, in contrast to the servant-messenger, whose state is that he does not give to anyone or withhold from anyone except by God's permission to him in that. And our Prophet Muhammad, God's blessings and ﷺ, was given the choice between these two stations, and he chose to be a servant-messenger. And in some narrations, he consulted Gabriel about that, and he indicated to him to be humble. So he chose to be a servant-messenger, God's blessings and ﷺ. And God placed the caliphate and kingship after him in his community until the Day of Resurrection, so a group of his community will remain victorious until the Hour is established. So to God be praise and favor. And when the Exalted mentioned what He granted to His prophet Sulaymān, ﷺ, of the good of this world, He called attention to what He prepared for him in the Hereafter of abundant reward, beautiful recompense, the nearness that draws him close to Him, the great triumph and honor before Him—that is on the Day of Return and Reckoning—where the Exalted said: “And indeed, for him with Us is nearness and a good place of return.”

282. Tarikh (al-Tabari) 269No grade recorded

     مُلَخَّصُ قِصَّةِ سُلَيْمَانَ عَلَيْهِ السَّلَامُ هُوَ نَبِيُّ اللَّهِ، ابْنُ نَبِيِّ اللَّهِ سُلَيْمَانُ بْنُ دَاوُدَ بْنِ إِيشَا بْنِ عُوَيْدِ بْنِ بَاعِزَ بْنِ سَلْمُونَ بْنِ نَحْشُونَ بْنِ عَمِينَاذِبَ بْنِ إِرَمَ بْنِ حَصَرُونَ بْنِ فَارِصَ بْنِ يَهُودَا بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ، أَبُو الرَّبِيعِ. كَانَ أَبْيَضَ جَسِيمًا وَكَانَ مَوْضِعَ اسْتِشَارَةِ أَبِيهِ عَلَيْهِمَا السَّلَامُ. وَلَمَّا كَانَ الْأَنْبِيَاءُ لَا يُورَثُونَ، فَإِنَّهُ قَدْ وَرِثَ مِنْ أَبِيهِ الْمُلْكَ وَأَكْرَمَهُ اللَّهُ بِالنُّبُوَّةِ مَعَ مَا أَعْطَاهُ مِنَ الْمُلْكِ الَّذِي لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ. فَسَخَّرَ اللَّهُ لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رَخَاءً حَيْثُ أَصَابَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ، وَحُشِرَ لَهُ الطَّيْرُ وَسُخِّرَ لَهُ الْإِنْسُ وَالْجَانُّ يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجَفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ، كَمَا جُعِلَ سُلْطَانُهُ عَلَيْهِمْ بِحَيْثُ مَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِهِ يَحْبِسْهُ وَيُعَاقِبْهُ، كَمَا قَالَ تَعَالَى: وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَمَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ اعْمَلُوا آلَ دَاوُدَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ وَقَدْ مَلَكَ بَنِي إِسْرَائِيلَ وَعُمْرُهُ ثَلَاثَةَ عَشَرَ عَامًا. وَقَدْ آتَاهُ اللَّهُ مِنْ كُلِّ شَيْءٍ وَعَلَّمَهُ مَنْطِقَ الطَّيْرِ وَجَمِيعَ الْكَائِنَاتِ، وَقَدْ جَاءَ ذِكْرُ بَعْضِ ذَلِكَ فِي الْقُرْآنِ الْكَرِيمِ كَقِصَّةِ النَّمْلَةِ وَالْهُدْهُدِ. وَقَدْ وَرَدَ الْعَدِيدُ مِنَ الْقِصَصِ حَوْلَ مُلْكِ سُلَيْمَانَ عَلَيْهِ السَّلَامُ مِثْلُ قِصَّةِ زَوَاجِهِ مِنْ زَوْجَتِهِ جَرَادَةَ وَصُنْعِهَا صَنَمًا لِأَبِيهَا لِتَتَذَكَّرَهُ بِهِ، وَقَدْ كَانَ هَذَا جَائِزٌ فِي زَمَانِهِ ﷺ ثُمَّ تَحَوَّلَ الْأَمْرُ إِلَى عِبَادَةِ هَذَا الصَّنَمِ وَاطِّلَاعِ آصِفَ بْنِ بَرَخْيَا، وَإِعْلَامِ سُلَيْمَانَ عَلَيْهِ السَّلَامُ بِمَا كَانَ وَمُعَاقَبَتُهُ زَوْجَتَهُ وَجَوَارِيهَا. ثُمَّ مَا كَانَ مِنْ ضَيَاعِ خَاتَمِهِ وَمَا قِيلَ مِنْ أَنَّ مُلْكَهُ كَانَ مُرْتَبِطًا بِهِ، وَرُجُوعُهُ إِلَيْهِ وَعَوْدَةُ مُلْكِهِ لَهُ، وَهَذَا كُلُّهُ مِمَّا يَذْكُرُهُ الْمُؤَرِّخُونَ فِي كُتُبِهِمْ، وَلَا يُدْرَى صِحَّتُهُ مِنْ ضَعْفِهِ. وَقَدْ وَهَبَ اللَّهُ تَعَالَى نَبِيَّ اللَّهِ سُلَيْمَانَ مِنَ الْخَيْلِ الْكَثِيرِ، وَالَّتِي مِنْهَا الْخَيْلُ الْمُجَنَّحَةُ وَقَدْ ذَكَرَ أَهْلُ الْعِلْمِ عَرْضَهَا أَمَامَهُ حَتَّى خَرَجَ وَقْتُ صَلَاةِ الْعَصْرِ، قِيلَ: فَمَسَحَ عَرَاقِيبَهَا وَأَعْنَاقَهَا بِالسُّيُوفِ. كَمَا رَزَقَهُ اللَّهُ تَعَالَى الزَّوْجَاتِ الْكَثِيرَةَ وَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ مِنَ السَّلَفِ، أَنَّهُ كَانَتْ لِسُلَيْمَانَ مِنَ النِّسَاءِ أَلْفُ امْرَأَةٍ ;  سَبْعُمِائَةٍ بِمُهُورٍ، وَثَلَاثُمِائَةٍ سَرَارِيُّ. وَقِيلَ بِالْعَكْسِ: ثَلَاثُمِائَةٍ حَرَائِرُ وَسَبْعُمِائَةٍ مِنَ الْإِمَاءِ. هَذَا وَقَدْ كَانَ نَبِيُّ اللَّهِ سُلَيْمَانُ عَلَيْهِ السَّلَامُ قَدْ سَأَلَ اللَّهَ سُبْحَانَهُ حُكْمًا يُوَافِقُ حُكْمَهُ، فَأَعْطَاهُ اللَّهُ ذَلِكَ، وَقَدْ أَثْنَى اللَّهُ سُبْحَانَهُ عَلَيْهِ وَعَلَى أَبِيهِ عَلَيْهِمَا السَّلَامُ فِي كِتَابِهِ فَقَالَ سُبْحَانَهُ: وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلا آتَيْنَا حُكْمًا وَعِلْمًا

     ✧ Summary of the story of Sulaymān ﷺ He is the Prophet of Allah, son of the Prophet of Allah, Sulaymān b. Dāwūd b. Īshā b. ʿUwayd b. Bāʿiz b. Salmūn b. Naḥshūn b. ʿAmīnādhib b. Iram b. Ḥaṣarūn b. Fāriṣ b. Yahūdā b. Yaʿqūb b. Isḥāq b. Ibrāhīm, Abū al-Rabīʿ. He was white, corpulent, and he was a place of consultation for his father (peace be upon them both). Since prophets do not leave inheritance, he inherited from his father the kingdom, and Allah honored him with prophethood along with the kingdom He gave him, which is not fitting for anyone after him. Allah subjected to him the wind, flowing by his command gently wherever he wished; its morning course was a month and its evening course was a month. The birds were mustered for him, and humans and jinn were subjected to him, working for him whatever he willed of sanctuaries, statues, basins like water-troughs, and fixed cauldrons. His authority over them was such that whoever of them deviated from his command, he would imprison and punish him, as the Almighty said: And to Sulaymān the wind, its morning course a month and its evening course a month; and We made a fountain of molten brass flow for him; and of the jinn there were those who worked before him by the permission of his Lord; and whoever of them deviated from Our command, We made him taste the punishment of the blaze. They worked for him whatever he willed of sanctuaries and statues and basins like water-troughs and fixed cauldrons. "Work, O family of Dāwūd, in gratitude." And few of My servants are grateful. He ruled the Children of Israel when he was thirteen years old. Allah gave him of everything and taught him the speech of birds and of all creatures. Some of that is mentioned in the Noble Qurʾān, such as the story of the ant and the hoopoe. Many stories have been narrated about the kingdom of Sulaymān ﷺ, such as the story of his marriage to his wife Jarādah and her making an idol of her father to remember him by. This was permissible in his time ﷺ, then the matter turned into worship of this idol, and Āṣif b. Barkhiyā became aware of it and informed Sulaymān ﷺ of what had happened, and he punished his wife and her maidservants. Then there was the loss of his ring, and what was said that his kingdom was tied to it, and its return to him and the restoration of his kingdom to him. All of this is mentioned by historians in their books, and its soundness or weakness is not known. Allah, the Exalted, granted the Prophet of Allah Sulaymān many horses, including winged horses. The people of knowledge mentioned that they were displayed before him until the time of the ʿAṣr prayer passed. It is said: He then stroked their hocks and necks with swords. Allah, the Exalted, also granted him many wives. More than one of the Salaf mentioned that Sulaymān had a thousand women: seven hundred with dowries, and three hundred concubines. It is also said the opposite: three hundred free women and seven hundred slave women. Furthermore, the Prophet of Allah Sulaymān ﷺ had asked Allah, glorified be He, for a judgment that would accord with His judgment, and Allah granted him that. Allah, glorified be He, praised him and his father (peace be upon them both) in His Book, saying, glorified be He: And Dāwūd and Sulaymān when they gave judgment concerning the field when the people's sheep strayed into it by night; and We were witness to their judgment. And We made Sulaymān understand it; and to each We gave judgment and knowledge.

283. Tarikh (al-Tabari) 283No grade recorded

     ذِكْرُ سُلَيْمَانُ نَبِيُّ اللَّهِ، عَلَيْهِ السَّلَامُ  ، إِذَا صَلَّى رَأَى شَجَرَةً نَابِتَةً بَيْنَ يَدَيْهِ فَيَقُولُ لَهَا: مَا اسْمُكِ ؟ فَتَقُولُ: كَذَا. فَيَقُولُ: لِأَيِّ شَيْءٍ أَنْتِ ؟ فَإِنْ كَانَتْ لِغَرْسٍ غُرِسَتْ، وَإِنْ كَانَتْ لِدَوَاءٍ كُتِبَتْ، فَبَيْنَمَا هُوَ يُصَلِّي ذَاتَ يَوْمٍ إِذْ رَأَى شَجَرَةً بَيْنَ يَدَيْهِ، فَقَالَ لَهَا: مَا اسْمُكِ ؟ قَالَتِ: الْخَرُّوبُ. قَالَ: لِأَيِّ شَيْءٍ أَنْتِ ؟ قَالَتْ: لِخَرَابِ هَذَا الْبَيْتِ. فَقَالَ سُلَيْمَانُ: اللَّهُمَّ عَمِّ عَلَى الْجِنِّ مَوْتِي ; حَتَّى تَعْلَمَ الْإِنْسُ أَنَّ الْجِنَّ لَا يَعْلَمُونَ الْغَيْبَ. فَنَحَتَهَا عَصًا، فَتَوَكَّأَ عَلَيْهَا حَوْلًا وَالْجِنُّ تَعْمَلُ، فَأَكَلَتْهَا الْأَرَضَةُ فَتَبَيَّنَتِ الْإِنْسُ أَنَّ الْجِنَّ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا حَوْلًا فِي الْعَذَابِ الْمُهِينِ قَالَ: وَكَانَ ابْنُ عَبَّاسٍ يَقْرَؤُهَا كَذَلِكَ. قَالَ: فَشَكَرَتِ الْجِنُّ لِلْأَرَضَةِ، فَكَانَتْ تَأْتِيهَا بِالْمَاءِ. وَذَلِكَ قَوْلُ اللَّهِ، عَزَّ وَجَلَّ: مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ يَقُولُ: تَبَيَّنَ أَمْرُهُمْ لِلنَّاسِ أَنَّهُمْ كَانُوا يَكْذِبُونَهُمْ. ثُمَّ إِنَّ الشَّيَاطِينَ قَالُوا لِلْأَرَضَةِ: لَوْ كُنْتِ تَأْكُلِينَ الطَّعَامَ لَأَتَيْنَاكِ بِأَطْيَبِ الطَّعَامِ، وَلَوْ كُنْتِ تَشْرَبِينَ الشَّرَابَ سَقَيْنَاكِ أَطْيَبَ الشَّرَابِ، وَلَكِنَّا سَنَنْقُلُ إِلَيْكِ الْمَاءَ وَالطِّينَ. قَالَ: فَهُمْ يَنْقُلُونَ إِلَيْهَا ذَلِكَ حَيْثُ كَانَتْ، قَالَ: أَلَمْ تَرَ إِلَى الطِّينِ الَّذِي يَكُونُ فِي جَوْفِ الْخَشَبِ، فَهُوَ مَا تَأْتِيهَا بِهِ الشَّيَاطِينُ شُكْرًا لَهَا. وَعَنْ خَيْثَمَةَ، قَالَ: قَالَ سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِمَا السَّلَامُ، لِمَلَكِ الْمَوْتِ: إِذَا أَرَدْتَ أَنْ تَقْبِضَ رُوحِي فَأَعْلِمْنِي. قَالَ: مَا أَنَا بِأَعْلَمَ بِذَاكَ مِنْكَ ; إِنَّمَا هِيَ كُتُبٌ تُلْقَى إِلَيَّ، فِيهَا تَسْمِيَةُ مَنْ يَمُوتُ. وَقَالَ أَصْبَغُ بْنُ الْفَرَجِ، وَعَبْدُ اللَّهِ بْنُ وَهْبٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ قَالَ: قَالَ سُلَيْمَانُ لِمَلَكِ الْمَوْتِ: إِذَا أُمِرْتَ بِي فَأَعْلِمْنِي. فَأَتَاهُ فَقَالَ: يَا سُلَيْمَانُ قَدْ أُمِرْتُ بِكَ قَدْ بَقِيَتْ لَكَ سُوَيْعَةٌ. فَدَعَا الشَّيَاطِينَ فَبَنَوْا عَلَيْهِ صَرْحًا مِنْ قَوَارِيرَ لَيْسَ لَهُ بَابٌ، فَقَامَ يُصَلِّي فَاتَّكَأَ عَلَى عَصَاهُ. قَالَ: فَدَخَلَ عَلَيْهِ مَلَكُ الْمَوْتِ، فَقَبَضَ رُوحَهُ وَهُوَ مُتَوَكِّئٌ عَلَى عَصَاهُ. وَلَمْ يَصْنَعْ ذَلِكَ فِرَارًا مِنْ مَلَكِ الْمَوْتِ. قَالَ: وَالْجِنُّ تَعْمَلُ بَيْنَ يَدَيْهِ وَيَنْظُرُونَ إِلَيْهِ، يَحْسَبُونَ أَنَّهُ حَيٌّ. قَالَ: فَبَعَثَ اللَّهُ دَابَّةَ الْأَرْضِ، يَعْنِي إِلَى مِنْسَأَتِهِ، فَأَكْلَتْهَا حَتَّى إِذَا أَكَلَتْ جَوْفَ الْعَصَا ضَعُفَتْ وَثَقُلَ عَلَيْهَا، فَخَرَّ فَلَمَّا رَأَتِ الْجِنُّ ذَلِكَ، انْفَضُّوا وَذَهَبُوا. قَالَ: فَذَلِكَ قَوْلُهُ: مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ مدة ملكه وحياته عَنِ الزُّهْرِيِّ، وَغَيْرِهِ: أَنَّ سُلَيْمَانَ، عَلَيْهِ السَّلَامُ، عَاشَ ثِنْتَيْنِ وَخَمْسِينَ سَنَةً، وَكَانَ مُلْكُهُ أَرْبَعِينَ سَنَةً. وَعَنِ ابْنِ عَبَّاسٍ، أَنَّ مُلْكَهُ كَانَ عِشْرِينَ سَنَةً. فَاللَّهُ أَعْلَمُ. وَقَالَ ابْنُ جَرِيرٍ: فَكَانَ جَمِيعُ عُمْرِ سُلَيْمَانَ بْنِ دَاوُدَ عَلَيْهِمَا السَّلَامُ، نَيِّفًا وَخَمْسِينَ سَنَةً. وَفِي سَنَةِ أَرْبَعٍ مِنْ مُلْكِهِ ابْتَدَأَ بِبِنَاءِ بَيْتِ الْمَقْدِسِ فِيمَا ذُكِرَ. ثُمَّ مَلَكَ بَعْدَهُ ابْنُهُ رُحُبْعُمُ مُدَّةَ سَبْعَ عَشْرَةَ سَنَةً فِيمَا ذَكَرَهُ ابْنُ جَرِيرٍ قَالَ: ثُمَّ تَفَرَّقَتْ بَعْدَهُ مَمْلَكَةُ بَنِي إِسْرَائِيلَ.

     ✧ Mention of Sulaymān, the Prophet of Allah ﷺ: When he prayed, he would see a tree sprouting before him and would say to it, "What is your name?" It would say, "Such-and-such." He would say, "For what thing are you?" If it was for planting, it was planted; if it was for medicine, it was recorded. While he was praying one day, he saw a tree before him and said to it, "What is your name?" It said, "The carob." He said, "For what thing are you?" It said, "For the ruin of this house." Sulaymān said, "O Allah, conceal my death from the jinn until humankind knows that the jinn do not know the unseen." He carved it into a staff and leaned upon it for a year while the jinn labored. Then the woodworm ate it, and humankind became certain that had the jinn known the unseen, they would not have remained for a year in humiliating torment. He said: Ibn ʿAbbās used to recite it thus. He said: The jinn thanked the woodworm, and it used to bring it water. That is the saying of Allah, Mighty and Majestic: "Nothing showed them his death except a creature of the earth eating his staff. But when he fell, the jinn became clear that if they had known the unseen, they would not have remained in humiliating torment" (Sūrat Sabaʾ 34:14). He says: their affair became clear to the people, that they had been lying to them. Then the devils said to the woodworm, "If you ate food, we would bring you the finest food, and if you drank drink, we would give you the finest drink. But we will transport water and clay to you." He said: So they transport that to it wherever it is. He said: Have you not seen the clay that is inside wood? It is what the devils bring to it out of gratitude to it. And from Khaythamah, he said: Sulaymān b. Dāwūd (peace be upon them both) said to the Angel of Death, "When you intend to take my soul, inform me." He said, "I am no more aware of that than you; they are only writings cast to me, in which is the naming of those who die." And Aṣbagh b. al-Faraj and ʿAbd Allāh b. Wahb said, from ʿAbd al-Raḥmān b. Zayd b. Aslam, he said: Sulaymān said to the Angel of Death, "When you are commanded concerning me, inform me." So he came to him and said, "O Sulaymān, I have been commanded concerning you; there remains for you a little while." He summoned the devils, and they built over him a pavilion of glass with no door. He stood praying and leaned upon his staff. He said: The Angel of Death entered upon him and took his soul while he was leaning upon his staff. He did not do that fleeing from the Angel of Death. He said: The jinn were working before him, watching him, thinking he was alive. He said: Then Allah sent the creature of the earth—that is, to his staff—and it ate it until when it had eaten the hollow of the staff, it weakened and grew heavy upon him, and he fell. When the jinn saw that, they dispersed and went away. He said: That is His saying: "Nothing showed them his death except a creature of the earth eating his staff. But when he fell, the jinn became clear that if they had known the unseen, they would not have remained in humiliating torment." The duration of his reign and life From al-Zuhrī and others: Sulaymān ﷺ lived fifty-two years, and his reign was forty years. And from Ibn ʿAbbās, that his reign was twenty years. But Allah knows best. Ibn Jarīr said: The total lifespan of Sulaymān b. Dāwūd (peace be upon them both) was a little over fifty years. In the fourth year of his reign, he began building the Holy House, as mentioned. Then after him his son Rehoboam reigned for a period of seventeen years, as Ibn Jarīr mentioned. He said: Then after him the kingdom of the Children of Israel was divided.

284. Tarikh (al-Tabari) 284No grade recorded

     مُلَخَّصُ قِصَصِ جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ قِصَّةُ شِعْيَا بْنِ أَمْصِيَا: كَانَ قَبْلَ زَكَرِيَّا وَيَحْيَى عَلَيْهِمُ السَّلَامُ، وَهُوَ مِمَّنْ بَشَّرَ بِعِيسَى وَمُحَمَّدٍ عَلَيْهِمَا السَّلَامُ، وَقَدْ كَانَ فِي زَمَنِهِ مَلِكٌ صَالِحٌ يُسَمَّى صَدِيقَةَ وَكَانَ لَا يَقْطَعُ أَمْرًا دُونَ شِعْيَا عَلَيْهِ السَّلَامُ، وَمِمَّا وَقَعَ فِي أَيَّامِهِ إِهْلَاكُ اللَّهِ سُبْحَانَهُ جَيْشَ مَلِكِ بَابِلَ سَنْحَارِيبَ لَمَّا أَرَادَ غَزْوَ بَنِي إِسْرَائِيلَ، فَأَهْلَكَ اللَّهُ تَعَالَى جَيْشَهُ وَلَمْ يَنْجُ مِنْهُمْ إِلَّا سَنْحَارِيبَ وَخَمْسَةً مَعَهُ فِيهِمْ بُخْتُ نَصَّرَ فَأَخَذَ صَدِيقَةَ ثُمَّ أَمَرَهُ شِعْيَا أَنْ يُرْسِلَهُمْ إِلَى دِيَارِهِمْ لِيُنْذِرُوا مَنْ خَلْفَهُمْ بِمَا حَصَلَ لَهُمْ، وَكَانَ ذَلِكَ بَعْدَ أَنِ ابْتُلِيَ صَدِيقَةُ بِمَرَضِ الْمَوْتِ فَصَبَرَ وَدَعَا اللَّهَ تَعَالَى فَاسْتَجَابَ اللَّهُ لَهُ وَمَدَّ فِي عُمُرِهِ خَمْسَةَ عَشَرَ عَامًا. ثُمَّ رَجَعَ سَنْحَارِيبُ وَأَنْذَرَ قَوْمَهُ وَأَعْلَمَهُمْ بِمَا قَدْ حَصَلَ وَمَكَثَ فِيهِ سَبْعَ سِنِينَ وَمَاتَ. وَجَاءَ الْأَجَلُ إِلَى الْمَلِكِ صَدِيقَةَ فَمَاتَ فَمَرَجَتْ بَنُو إِسْرَائِيلَ مِنْ بَعْدِهِ فَقَامَ فِيهِمْ شِعْيَا وَاعِظًا إِيَّاهُمْ فَعَدَوْا عَلَيْهِ فَهَرَبَ وَقَدْ دَخَلَ فِي أَصْلِ شَجَرَةٍ مُخْتَبِئًا بِهَا فَأَدْرَكُوهُ وَنَشَرُوهَا وَنَشَرُوهُ فِيهَا عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ. وَذُكِرَ فِي اسْمِ الْمَلِكِ الَّذِي كَانَ فِي عَهْدِ شِعْيَا غَيْرُ ذَلِكَ مِنْ كَلَامِ أَهْلِ الْكِتَابِ. قِصَّةُ أَرْمِيَا بْنُ حَلْقِيَا وَمَا كَانَ مِنْ ذِكْرِ خَرَابِ بَيْتِ الْمَقْدِسِ كَانَ أَرْمِيَا عَلَيْهِ السَّلَامُ غُلَامًا مِنْ أَبْنَاءِ الْمُلُوكِ وَكَانَ زَاهِدًا وَلَمْ يَكُنْ لِأَبِيهِ غَيْرُهُ وَقَدْ رَغِبَ أَبُوهُ فِي أَنْ يُزَوِّجَهُ وَكَانَ يَأْبَى ذَلِكَ حَتَّى أَلَحَّ عَلَيْهِ، وَزَوَّجَهُ مِنَ امْرَأَةٍ فَلَمْ يَمَسَّهَا سَنَةً حَتَّى فَرَّقَ بَيْنَهُمَا ثُمَّ زَوَّجَهُ بِأُخْرَى فَلَمْ يَمَسَّهَا أَيْضًا فَغَضِبَ أَبُوهُ فَهَرَبَ مِنْهُ فَبَعَثَهُ اللَّهُ تَعَالَى نَبِيًّا مَعَ أَحَدِ الْمُلُوكِ وَاسْمُهُ نَاشِيَةُ، إِلَى بَنِي إِسْرَائِيلَ لَمَّا عَصَوْا وَبَغَوْا وَقَتَلُوا الْأَنْبِيَاءَ. فَلَمَّا كَانَ مِنْهُمْ ذَلِكَ طَمِعَ فِيهِمْ بُخْتَ نَصَّرَ وَقَدْ أَوْحَى اللَّهُ تَعَالَى إِلَى أَرْمِيَا أَنْ قُمْ عَلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ حَتَّى يَأْتِيَكَ وَحْيٌ فَإِنِّي مُهْلِكُ بَنِي إِسْرَائِيلَ بِعَبَدَةِ النِّيرَانِ، فَقَامَ أَرْمِيَا وَدَعَا اللَّهَ تَعَالَى وَبَكَى أَنْ جَعَلَهُ آخِرَ الْأَنْبِيَاءِ وَجَعَلَ خَرَابَ بَيْتِ الْمَقْدِسِ وَهَلَاكَ بَنِي إِسْرَائِيلَ عَلَى عَهْدِهِ فَأَوْحَى اللَّهُ لَهُ يَعِظُهُ وَيُعَلِّمُهُ أَنَّ هَذَا أَمْرٌ فِي عِلْمِ اللَّهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ وَأَنَّ الْأَمْرَ بِيَدِهِ وَهُوَ وَحْدَهُ يُدَبِّرُهُ سُبْحَانَهُ. فَقَامَ أَرْمِيَا فِي بَنِي إِسْرَائِيلَ خَطِيبًا مُحَذِّرًا إِيَّاهُمْ مَغَبَّةَ الْمَعْصِيَةِ فَكَذَّبُوهُ وَاتَّهَمُوهُ وَسَجَنُوهُ، فَعِنْدَ ذَلِكَ بَعَثَ اللَّهُ عَلَيْهِمْ بُخْتَ نَصَّرَ وَجُنُودَهُ فَجَاسُوا خِلَالَ الدِّيَارِ، وَسَبَوُا النِّسَاءَ وَالذُّرِّيَّةَ وَقَتَلُوا الْمُقَاتَلَةَ وَهَدَمُوا الْمَسَاجِدَ. وَأُخْبِرَ بُخْتَ نَصَّرَ بِأَمْرِ أَرْمِيَا عَلَيْهِ السَّلَامُ فَأَخْرَجَهُ وَأَكْرَمَهُ وَأَمَّنَهُ، وَبَقِيَتْ بَقِيَّةٌ مِنْ بَنِي إِسْرَائِيلَ مَعَ أَرْمِيَا عَلَيْهِ السَّلَامُ وَأَظْهَرُوا التَّوْبَةَ وَأَرَادُوا أَنْ يَتَفَرَّقُوا فِي الْبِلَادِ وَيَخْرُجُوا مِنْ دِيَارِهِمْ فَاخْتَبَرَهُمُ اللَّهُ تَعَالَى بِأَنْ أَوْحَى إِلَى أَرْمِيَا بِأَنْ أَمَرَهُ بِأَنْ يَبْقَوْا لِيَقْبَلَ اللهُ تَوْبَتَهُمْ فَأَبَوْا عَلَيْهِ وَتَفَرَّقُوا فِي الْبِلَادِ. ذِكْرُ شَيْءٍ مِنْ خَبَرِ دَانْيَالَ عَلَيْهِ السَّلَامُ لَمَّا تَفَرَّقَتْ بَنُو إِسْرَائِيلَ فِي الْبِلَادِ طَلَبَهُمْ بُخْتُ نَصَّرَ وَقَتَلَ مَنْ قَدَرَ عَلَيْهِ مِنْهُمْ وَأَسَرَ دَانْيَالَ بْنَ حِزْقِيلَ الْأَصْغَرَ، ثُمَّ جَاءَ بِأَسَدَيْنِ ضَارِيَيْنِ فَجَوَّعَهُمَا ثُمَّ أَلْقَاهُمَا فِي جُبٍّ وَأَلْقَى إِلَيْهِمْ دَانْيَالَ عَلَيْهِ السَّلَامُ فَلَمْ يَمَسَّاهُ بِسُوءٍ، وَقَدْ أَوْحَى اللَّهُ تَعَالَى إِلَى أَرْمِيَا أَنْ جَهِّزْ طَعَامًا إِلَى دَانْيَالَ وَهُوَ يَوْمَئِذٍ بِالْأَرْضِ الْمُقَدَّسَةِ وَدَانْيَالُ عَلَيْهِ السَّلَامُ بِالشَّامِ فَأَرْسَلَ إِلَيْهِ مَنْ حَمَلَهُ وَالطَّعَامَ حَتَّى وَقَفَ عَلَى رَأْسِ الْجُبِّ فَحَمِدَ اللَّهَ دَانْيَالُ عَلَى مَا أَكْرَمَهُ اللَّهُ بِهِ سُبْحَانَهُ. وَاتُّفِقَ أَنْ رَأَى بُخْتَ نَصَّرَ رُؤْيَا أَفْزَعَتْهُ وَقَدْ نَسِيَهَا فَجَمَعَ الْكُهَّانَ وَسَأَلَهُمْ أَنْ يُخْبِرُوهُ بِمَا رَأَى وَبِتَأْوِيلِهِ فَأَخْبَرَهُ بِأَنَّهُمْ لَا يَعْلَمُوهُ حَتَّى يُخْبِرَهُمْ هُوَ فَأَجَّلَهُمْ ثَلَاثًا حَتَّى يُخْبِرُوهُ وَإِلَّا قَتَلَهُمْ فَشَاعَ الْخَبَرُ وَوَصَلَ إِلَى دَانْيَالَ عَلَيْهِ السَّلَامُ وَهُوَ فِي الْجُبِّ فَأَخْبَرَهُمْ أَنَّهُ يَعْلَمُ مَا رَأَى الْمَلِكُ وَتَأْوِيلُ مَا رَأَى، فَلَمَّا دَخَلَ عَلَيْهِ قَصَّ عَلَيْهِ رُؤْيَاهُ وَقَصَّ عَلَيْهِ تَأْوِيلَهَا، فَعَلِمَ حِينَئِذٍ بُخْتُ نَصَّرَ فَضْلَهُ وَنَزَلَ مِنْهُ أَفْضَلَ مَنْزِلٍ، ثُمَّ مَاتَ بُخْتُ نَصَّرَ وَوُلِّيَ ابْنُهُ بَلْطَا فَزَادَ فِي الْفُجُورِ وَالْفِسْقِ فَأَنْذَرَ دَانْيَالَ وَأَخْبَرَهُ أَنَّهُ يُقْتَلُ بَعْدَ ثَلَاثَةِ أَيَّامٍ وَقَدْ كَانَ ثُمَّ تَوَفَّى اللَّهُ تَعَالَى دَانْيَالَ عَلَيْهِ السَّلَامُ. وَقَدْ وَجَدَ الْمُسْلِمُونَ أَيَّامَ عُمَرَ جَسَدًا مُسَجًّى عَلَى سَرِيرٍ قِيلَ هُوَ لِدَانْيَالَ عَلَيْهِ السَّلَامُ، وَقَدْ ذَكَرُوا مِنْ أَوْصَافِهِ وَكِبَرِ جَسَدِهِ مَا يُتَعَجَّبُ مِنْهُ، وَقَدْ أَمَرَ عُمَرُ بِدَفْنِهِ لَيْلًا حَتَّى لَا يُفْتَنَ النَّاسُ. فَعَنْ أَبِي الْأَشْعَثِ الْأَحْمَرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ دَانْيَالَ دَعَا رَبَّهُ عَزَّ وَجَلَّ أَنْ تَدْفِنَهُ أُمَّةُ مُحَمَّدٍ فَلَمَّا افْتَتَحَ أَبُو مُوسَى الْأَشْعَرِيُّ تُسْتَرَ، وَجَدَهُ فِي تَابُوتٍ، تَضْرِبُ عُرُوقُهُ وَوَرِيدُهُ، وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ قَالَ: مَنْ دَلَّ عَلَى دَانْيَالَ فَبَشِّرُوهُ بِالْجَنَّةِ. فَكَانَ الَّذِي دَلَّ عَلَيْهِ رَجُلٌ يُقَالُ لَهُ: حُرْقُوصٌ فَكَتَبَ أَبُو مُوسَى إِلَى عُمَرَ بِخَبَرِهِ، فَكَتَبَ إِلَيْهِ عُمَرُ أَنِ ادْفِنْهُ، وَابْعَثْ إِلَى حُرْقُوصٍ; فَإِنَّ النَّبِيَّ ﷺ بَشَّرَهُ بِالْجَنَّةِ.

     ✧ Summary of the stories of a group of the prophets The story of Shiʿyā b. Amṣiyā: He was before Zakariyyā and Yaḥyā (peace be upon them), and he was one of those who gave glad tidings of ʿĪsā and Muḥammad (peace be upon them). In his time there was a righteous king named Ṣadīqah, and he would not decide any matter without Shiʿyā ﷺ. Among what occurred in his days was God's destruction, glorified be He, of the army of the king of Babylon, Sanḥārīb, when he intended to raid the Children of Israel. God Almighty destroyed his army, and none of them survived except Sanḥārīb and five with him, among them Bukht Naṣṣar. He seized Ṣadīqah, then Shiʿyā commanded him to send them to their lands so that they might warn those behind them of what had befallen them. That was after Ṣadīqah had been afflicted with a mortal illness, but he was patient and called upon God Almighty, and God answered him and extended his life by fifteen years. Then Sanḥārīb returned and warned his people and informed them of what had happened, and he remained among them for seven years and died. Then the appointed time came to King Ṣadīqah, and he died, and the Children of Israel fell into disorder after him. Shiʿyā stood among them as a preacher to them, but they transgressed against him, so he fled and entered the base of a tree to hide in it. They caught up with him, sawed the tree, and sawed him within it (blessings and ﷺ ). Another name for the king who was in the time of Shiʿyā is mentioned in the words of the People of the Book. The story of Armiyā b. Ḥalqiyā and the mention of the destruction of Jerusalem Armiyā ﷺ was a young man from the sons of kings, and he was ascetic. His father had no child other than him. His father desired to marry him off, but he kept refusing until his father insisted upon him, and he married him to a woman. He did not touch her for a year, until he separated them. Then he married him to another, and he also did not touch her. His father became angry, so he fled from him. Then God Almighty sent him as a prophet, along with one of the kings whose name was Nāshiyah, to the Children of Israel when they disobeyed and transgressed and killed the prophets. When that came from them, Bukht Naṣṣar coveted them. God Almighty revealed to Armiyā: "Stand upon the rock of Jerusalem until revelation comes to you, for I am destroying the Children of Israel by worshippers of fire." Armiyā stood and called upon God Almighty and wept that He had made him the last of the prophets and made the destruction of Jerusalem and the destruction of the Children of Israel in his era. Then God revealed to him, exhorting him and teaching him that this is a matter in God's knowledge before He created creation, and that the matter is in His hand, and He alone, glorified be He, manages it. So Armiyā stood among the Children of Israel as a preacher, warning them of the consequence of disobedience, but they denied him, accused him, and imprisoned him. At that point, God sent against them Bukht Naṣṣar and his soldiers, and they traversed through the lands, took captive the women and children, killed the fighting men, and demolished the mosques. Bukht Naṣṣar was informed of the matter of Armiyā ﷺ, so he brought him out, honored him, and granted him safety. A remnant of the Children of Israel remained with Armiyā ﷺ, and they showed repentance and wanted to disperse throughout the lands and leave their homes. God Almighty tested them by revealing to Armiyā and commanding him to tell them to remain so that God might accept their repentance, but they refused him and dispersed throughout the lands. Mention of something of the account of Dānyāl ﷺ When the Children of Israel dispersed throughout the lands, Bukht Naṣṣar sought them and killed those of them he could overcome, and he took captive Dānyāl b. Ḥizqīl the younger. Then he brought two fierce lions and starved them, then threw them into a pit and threw Dānyāl ﷺ to them, but they did him no harm. God Almighty had revealed to Armiyā: "Prepare food to send to Dānyāl," and he was at that time in the Holy Land, while Dānyāl ﷺ was in Syria. So he sent someone to carry it and the food until he stood at the top of the pit. Dānyāl praised God for what God, glorified be He, had honored him with. It happened that Bukht Naṣṣar saw a dream that terrified him, but he forgot it. He gathered the soothsayers and asked them to inform him of what he had seen and its interpretation. They told him that they did not know until he told them. He gave them three days to inform him, otherwise he would kill them. The news spread and reached Dānyāl ﷺ while he was in the pit. He informed them that he knew what the king had seen and the interpretation of what he had seen. When he entered upon him, he related to him his dream and related to him its interpretation. At that time Bukht Naṣṣar recognized his excellence and he attained the best standing with him. Then Bukht Naṣṣar died and his son Balṭā was appointed, and he increased in wickedness and immorality. Dānyāl warned him and informed him that he would be killed after three days, and so it was. Then God Almighty took Dānyāl ﷺ in death. The Muslims found in the days of ʿUmar a body covered on a couch, and it was said it was Dānyāl ﷺ. They mentioned such things of his description and the largeness of his body that one would marvel at it. ʿUmar commanded that he be buried at night so that the people would not be tempted. It is narrated from Abū al-Ashʿath al-Aḥmarī that he said: The Messenger of God ﷺ said: "Dānyāl prayed to his Lord, Mighty and Majestic, that the community of Muḥammad would bury him. When Abū Mūsā al-Ashʿarī conquered Tustar, he found him in a coffin, his veins and arteries still pulsing. The Messenger of God ﷺ had said: 'Whoever leads to Dānyāl, give him glad tidings of Paradise.' The one who led to him was a man called Ḥurqūṣ. Abū Mūsā wrote to ʿUmar with his news, and ʿUmar wrote to him: 'Bury him and send to Ḥurqūṣ, for the Prophet ﷺ gave him glad tidings of Paradise.'"

285. Tarikh (al-Tabari) 285No grade recorded

     بَابُ ذِكْرِ جَمَاعَةٍ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ بَعْدَ دَاوُدَ وَسُلَيْمَانَ وَقَبْلَ زَكَرِيَّا وَيَحْيَى عَلَيْهِمُ السَّلَامُ   فَمِنْهُمْ شِعْيَا بْنُ أَمْصِيَا. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَكَانَ قَبْلَ زَكَرِيَّا وَيَحْيَى، وَهُوَ مِمَّنْ بَشَّرَ بِعِيسَى وَمُحَمَّدٍ عَلَيْهِمَا السَّلَامُ، وَكَانَ فِي زَمَانِهِ مَلِكٌ اسْمُهُ صَدِيقَةُ عَلَى بَنِي إِسْرَائِيلَ بِبِلَادِ بَيْتِ الْمَقْدِسِ، وَكَانَ سَامِعًا مُطِيعًا لِشِعْيَا فِيمَا يَأْمُرُهُ بِهِ وَيَنْهَاهُ عَنْهُ مِنَ الْمَصَالِحِ، وَكَانَتِ الْأَحْدَاثُ قَدْ عَظُمَتْ فِي بَنِي إِسْرَائِيلَ فَمَرِضَ الْمَلِكُ وَخَرَجَتْ فِي رِجْلِهِ قُرْحَةٌ. مسير سنحاريب إلى بني إسرائيل وَقَصَدَ بَيْتَ الْمَقْدِسِ مَلِكُ بَابِلَ فِي ذَلِكَ الزَّمَانِ، وَهُوَ سَنْحَارِيبُ، قَالَ ابْنُ إِسْحَاقَ فِي سِتِّمِائَةِ أَلْفِ رَايَةٍ. وَفَزِعَ النَّاسُ فَزَعًا عَظِيمًا شَدِيدًا، وَقَالَ الْمَلِكُ لِلنَّبِيِّ شِعْيَا  : مَاذَا أَوْحَى اللَّهُ إِلَيْكَ فِي أَمْرِ سَنْحَارِيبَ وَجُنُودِهِ ؟ فَقَالَ: لَمْ يُوحِ إِلَيَّ فِيهِمْ شَيْئًا بَعْدُ. ثُمَّ نَزَلَ عَلَيْهِ الْوَحْيُ بِالْأَمْرِ لِلْمَلِكِ صَدِيقَةَ بِأَنْ يُوصِيَ وَيَسْتَخْلِفَ عَلَى مُلْكِهِ مَنْ يَشَاءُ ; فَإِنَّهُ قَدِ اقْتَرَبَ أَجَلُهُ، فَلَمَّا أَخْبَرَهُ بِذَلِكَ أَقْبَلَ الْمَلِكُ عَلَى الْقِبْلَةِ فَصَلَّى وَسَبَّحَ وَدَعَا وَبَكَى، فَقَالَ وَهُوَ يَبْكِي وَيَتَضَرَّعُ إِلَى اللَّهِ، عَزَّ وَجَلَّ، بِقَلْبٍ مُخْلِصٍ وَتَوَكُّلٍ وَصَبْرٍ: اللَّهُمَّ رَبَّ الْأَرْبَابِ وَإِلَهَ الْآلِهَةِ، يَا رَحْمَنُ يَا رَحِيمُ، يَا مَنْ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ، اذْكُرْنِي بِعِلْمِي، وَفِعْلِي، وَحُسْنِ قَضَائِي عَلَى بَنِي إِسْرَائِيلَ وَذَلِكَ كُلُّهُ كَانَ مِنْكَ، فَأَنْتَ أَعْلَمُ بِهِ مِنْ نَفْسِي، سِرِّي وَإِعْلَانِي لَكَ. قَالَ: فَاسْتَجَابَ اللَّهُ لَهُ وَرَحِمَهُ، وَأَوْحَى اللَّهُ إِلَى شِعْيَا أَنْ يُبَشِّرَهُ بِأَنَّهُ قَدْ رَحِمَ بُكَاءَهُ، وَقَدْ أَخَّرَ فِي أَجَلِهِ خَمْسَ عَشْرَةَ سَنَةً، وَأَنْجَاهُ مِنْ عَدُوِّهِ سَنْحَارِيبَ. فَلَمَّا قَالَ لَهُ ذَلِكَ ذَهَبَ مِنْهُ الْوَجَعُ وَانْقَطَعَ عَنْهُ الشَّرُّ وَالْحُزْنُ، وَخَرَّ سَاجِدًا وَقَالَ فِي سُجُودِهِ: اللَّهُمَّ أَنْتَ الَّذِي تُعْطِي الْمُلْكَ مَنْ تَشَاءُ، وَتَنْزِعُهُ مِمَّنْ تَشَاءُ، وَتُعِزُّ مَنْ تَشَاءُ، وَتُذِلُّ مَنْ تَشَاءُ، عَالِمُ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ الْأَوَّلُ وَالْآخِرُ، وَالظَّاهِرُ وَالْبَاطِنُ، وَأَنْتَ تَرْحَمُ وَتَسْتَجِيبُ دَعْوَةَ الْمُضْطَرِّينَ. فَلَمَّا رَفَعَ رَأْسَهُ أَوْحَى اللَّهُ إِلَى شِعْيَا أَنْ يَأْمُرَهُ أَنْ يَأْخُذَ مَاءَ التِّينِ فَيَجْعَلَهُ عَلَى قُرْحَتِهِ، فَيَشْفَى وَيُصْبِحَ قَدْ بَرِئَ. فَفَعَلَ ذَلِكَ، فَشُفِيَ، وَأَرْسَلَ اللَّهُ عَلَى جَيْشِ سَنْحَارِيبَ الْمَوْتَ فَأَصْبَحُوا وَقَدْ هَلَكُوا كُلُّهُمْ سِوَى سَنْحَارِيبَ وَخَمْسَةٍ مِنْ أَصْحَابِهِ، مِنْهُمْ بُخْتُ نَصَّرَ فَأَرْسَلَ مَلِكُ بَنِي إِسْرَائِيلَ فَجَاءَ بِهِمْ، فَجَعَلَهُمْ فِي الْأَغْلَالِ وَطَافَ بِهِمْ فِي الْبِلَادِ عَلَى وَجْهِ التَّنْكِيلِ بِهِمْ وَالْإِهَانَةِ لَهُمْ سَبْعِينَ يَوْمًا، وَيُطْعِمُ كُلَّ وَاحِدٍ مِنْهُمْ كُلَّ يَوْمٍ رَغِيفَيْنِ مِنْ شَعِيرٍ، ثُمَّ أَوْدَعَهُمُ السِّجْنَ، وَأَوْحَى اللَّهُ تَعَالَى إِلَى شِعْيَا أَنْ يَأْمُرَ الْمَلِكَ بِإِرْسَالِهِمْ إِلَى بِلَادِهِمْ، لِيُنْذِرُوا قَوْمَهُمْ مَا قَدْ حَلَّ بِهِمْ، فَلَمَّا رَجَعُوا جَمَعَ سَنْحَارِيبُ قَوْمَهُ وَأَخْبَرَهُمْ بِمَا قَدْ كَانَ مِنْ أَمْرِهِمْ، فَقَالَ لَهُ السَّحَرَةُ وَالْكَهَنَةُ: إِنَّا أَخْبَرْنَاكَ عَنْ شَأْنِ رَبِّهِمْ وَأَنْبِيَائِهِمْ فَلَمْ تُطِعْنَا، وَهِيَ أُمَّةٌ لَا يَسْتَطِيعُهَا أَحَدٌ مِنْ رَبِّهِمْ. فَكَانَ أَمْرُ سَنْحَارِيبَ مِمَّا خَوَّفَهُمُ اللَّهُ بِهِ. ثُمَّ مَاتَ سَنْحَارِيبُ بَعْدَ سَبْعِ سِنِينَ. وفاة النبي شعيا قَالَ ابْنُ إِسْحَاقَ ثُمَّ لَمَّا مَاتَ صَدِيقَةُ مَلِكُ بَنِي إِسْرَائِيلَ مَرَجَ أَمَرُهُمْ وَاخْتَلَطَتْ أَحْدَاثُهُمْ، وَكَثُرَ شَرُّهُمْ، فَأَوْحَى اللَّهُ تَعَالَى إِلَى شِعْيَا، فَقَامَ فِيهِمْ فَوَعَظَهُمْ وَذَكَّرَهُمْ، وَأَخْبَرَهُمْ عَنِ اللَّهِ بِمَا هُوَ أَهْلُهُ وَأَنْذَرَهُمْ بَأْسَهُ وَعِقَابَهُ إِنْ خَالَفُوهُ وَكَذَّبُوهُ، فَلَمَّا فَرَغَ مِنْ مَقَالَتِهِ عَدَوْا عَلَيْهِ وَطَلَبُوهُ لِيَقْتُلُوهُ، فَهَرَبَ مِنْهُمْ، فَمَرَّ بِشَجَرَةٍ فَانْفَلَقَتْ لَهُ فَدَخَلَ فِيهَا، وَأَدْرَكَهُ الشَّيْطَانُ فَأَخَذَ بِهُدْبَةِ ثَوْبِهِ فَأَبْرَزَهَا، فَلَمَّا رَأَوْا ذَلِكَ جَاءُوا بِالْمِنْشَارِ فَوَضَعُوهُ عَلَى الشَّجَرَةِ، فَنَشَرُوهَا وَنَشَرُوهُ مَعَهَا، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. قَالَ ابْنُ إِسْحَاقَ: هُوَ الَّذِي قَالَ لِإِيلِيَا وَهِيَ قَرْيَةٌ بِبَيْتِ الْمَقْدِسِ، وَاسْمُهَا "أُورَى شَلِمَ"، فَقَالَ: أَبْشِرِي أُورَى شَلِمَ، يَأْتِيكِ الْآنَ رَاكِبُ الْحِمَارِ، يَعْنِي عِيسَى، وَيَأْتِيكِ بَعْدَهُ رَاكِبُ الْبَعِيرِ، يَعْنِي مُحَمَّدًا ﷺ. وَقَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ مَلِكٌ يُدْعَى صِدْقِيَا، وَكَانَ إِذَا مَلَكَ الْمُلْكَ عَلَيْهِمْ بَعَثَ اللَّهُ تَعَالَى نَبِيًّا يُسَدِّدُهُ وَيُرْشِدُهُ وَيَكُونُ فِيمَا بَيْنَهُ وَبَيْنَ اللَّهِ عَزَّ وَجَلَّ، وَلَا تَنْزِلُ عَلَيْهِمُ الْكُتُبُ، إِنَّمَا يُؤْمَرُونَ بِاتِّبَاعِ التَّوْرَاةِ. فَلَمَّا مَلَكَ ذَلِكَ الْمَلِكُ بَعَثَ اللَّهُ مَعَهُ شَعْيَا، فَمَلَكَ ذَلِكَ الْمَلِكُ بَنِي إِسْرَائِيلَ وَبَيْتَ الْمَقْدِسِ زَمَانًا. فَلَمَّا انْقَضَى مُلْكُهُ عَظُمَتْ فِيهِمُ الْأَحْدَاثُ وَشَعْيَا مَعَهُ، فَبَعَثَ اللَّهُ سَنْحَارِيثَ مَعَهُ سِتَّمِائَةُ أَلْفِ رَايَةٍ، فَأَقْبَلَ سَابِيًا حَتَّى نَزَلَ [حَوْلَ] بَيْتِ الْمَقْدِسِ وَالْمَلِكُ مَرِيضٌ، فِي سَاقِهِ قُرْحَةٌ، فَجَاءَهُ النَّبِيُّ شَعْيَا، فَقَالَ لَهُ: يَا مَلِكَ بَنِي إِسْرَائِيلَ، إِنَّ سَنْحَارِيثَ مَلِكَ بَابِلَ قَدْ نَزَلَ بِكَ هُوَ وَجُنُودِهِ سِتُّمِائَةِ أَلْفِ رَايَةٍ، فَكَبُرَ ذَلِكَ عَلَى الْمَلِكِ، فَقَالَ: يَا نَبِيَّ اللَّهِ، هَلْ أَتَاكَ وَحْيٌ مِنَ اللَّهِ كَيْفَ يَفْعَلُ اللَّهُ بِنَا وَبِسَنْحَارِيثَ وَجُنُودِهِ؟ قَالَ: لَا. فَبَيْنَا هُمْ عَلَى ذَلِكَ أَوْحَى اللَّهُ تَعَالَى إِلَى شَعْيَا: أَرَأَيْتَ مَلِكَ بَنِي إِسْرَائِيلَ فَمُرْهُ أَنْ يُوصِيَ وَصِيَّتَهُ وَيَسْتَخْلِفَ عَلَى مُلْكِهِ مَنْ يَشَاءُ مِنْ أَهْلِ بَيْتِهِ. فَأَتَى النَّبِيُّ شَعْيَا مَلِكَ بَنِي إِسْرَائِيلَ فَأَخْبَرَهُ، فَأَقْبَلَ عَلَى الْقِبْلَةِ فَصَلَّى وَسَبَّحَ وَدَعَا وَبَكَى، وَقَالَ وَهُوَ يَبْكِي وَيَتَضَرَّعُ إِلَى اللَّهِ: زِدْنِي فِي عُمُرِي، فَأَوْحَى اللَّهُ إِلَى شَعْيَا أَنْ يُخْبِرَ الْمَلِكَ أَنَّ رَبَّهُ قَدْ رَحِمَهُ وَقَدْ أَخَّرَ أَجَلَهُ خَمْسَ عَشْرَةَ سَنَةً، وَأَنْجَاهُ مِنْ عَدُوِّهِ. فَقَالَ الْمَلِكُ لَشَعْيَا: سَلْ رَبَّكَ أَنْ يَجْعَلَ لَنَا عِلْمًا بِمَا هُوَ صَانِعٌ بِعَدُوِّنَا هَذَا. قَالَ: فَقَالَ اللَّهُ لَشَعْيَا: قُلْ لَهُ إِنِّي قَدْ كَفَيْتُكَ عَدُوَّكَ وَأَنْجَيْتُكَ مِنْهُمْ، وَأَنَّهُمْ سَيُصْبِحُونَ مَوْتَى كُلُّهُمْ إِلَّا سَنْحَارِيثَ وَخَمْسَةً مِنْ كُتَّابِهِ. فَلَمَّا أَصْبَحَ جَاءَ صَارِخٌ فَصَرَخَ عَلَى بَابِ الْمَدِينَةِ: يَا مَلِكَ بَنِي إِسْرَائِيلَ، إِنَّ اللَّهَ قَدْ كَفَاكَ عَدُوَّكَ، فَاخْرُجْ فَإِنَّ سَنْحَارِيثَ وَمَنْ مَعَهُ قَدْ هَلَكُوا. فَلَمَّا خَرَجَ [الْمَلِكُ] الْتَمَسَ سَنْحَارِيثَ فَلَمْ يُوجَدْ فِي الْمَوْتَى، فَبَعَثَ الْمَلِكُ فِي طَلَبِهِ، فَأَدْرَكَهُ الطَّلَبُ فِي مَغَارَةٍ هُوَ وَخَمْسَةٌ مِنْ كُتَّابِهِ أَحَدُهُمْ بُخْتُ نَصَّرَ، فَجَعَلُوهُمْ فِي الْجَوَامِعِ، ثُمَّ أَتَوْا بِهِمْ مَلِكَ بَنِي إِسْرَائِيلَ، فَلَمَّا رَآهُمْ خَرَّ سَاجِدًا، ثُمَّ قَالَ لِسَنْحَارِيثَ: كَيْفَ تَرَى فِعْلَ رَبِّنَا بِكُمْ؟ أَلَمْ يَقْتُلْكُمْ بِحَوْلِهِ وَقُوَّتِهِ وَنَحْنُ وَأَنْتُمْ غَافِلُونَ! فَقَالَ سَنْحَارِيثُ لَهُ: قَدْ أَتَانِي خَبَرُ رَبِّكُمْ وَنَصْرُهُ إِيَّاكُمْ وَرَحْمَتُهُ الَّتِي رَحِمَكُمْ بِهَا قَبْلَ أَنْ أَخْرَجَ مِنْ بِلَادِي، فَلَمْ أُطِعْ مُرْشِدًا، وَلَمْ يُلْقِنِي فِي الشِّقْوَةِ إِلَّا قِلَّةُ عَقْلِي. فَقَالَ مَلِكُ بَنِي إِسْرَائِيلَ: إِنَّ رَبَّنَا إِنَّمَا أَبْقَاكَ وَمَنْ مَعَكَ لِتُخْبِرُوا مَنْ وَرَاءَكُمْ بِمَا رَأَيْتُمْ مِنْ فِعْلِ رَبِّنَا، وَلِتُنْذِرُوا مَنْ بَعْدَكُمْ. ثُمَّ أَمَرَ أَمِيرَ حَرَسِهِ فَقَذَفَ فِي رِقَابِهِمُ الْجَوَامِعَ، وَطَافَ بِهِمْ سَبْعِينَ يَوْمًا حَوْلَ بَيْتِ الْمَقْدِسِ، وَكَانَ يَرْزُقُهُمْ فِي كُلِّ يَوْمٍ خُبْزَتَيْنِ مِنْ شَعِيرٍ لِكُلِّ رَجُلٍ مِنْهُمْ. فَقَالَ سِنْحَارِيثُ لِمَلِكِ بَنِي إِسْرَائِيلَ: الْقَتْلُ خَيْرٌ مِمَّا تَفْعَلُ بِنَا، فَافْعَلْ مَا أُمِرْتَ. فَأَمَرَ بِهِمْ إِلَى سِجْنِ الْقَتْلِ، فَأَوْحَى اللَّهُ إِلَى شَعْيَا النَّبِيِّ: أَنْ قُلْ لِمَلِكِ بَنِي إِسْرَائِيلَ يُرْسِلْ سَنْحَارِيثَ وَمَنْ مَعَهُ لِيُنْذِرُوا مَنْ وَرَاءَهُمْ  ، وَلْيُكْرِمْهُمْ وَلْيَحْمِلْهُمْ حَتَّى يَبْلُغُوا بِلَادَهُمْ. فَبَلَّغَ النَّبِيُّ شَعْيَا ذَلِكَ الْمَلِكَ، فَفَعَلَ، فَخَرَجَ سَنْحَارِيثُ وَمَنْ مَعَهُ حَتَّى قَدِمُوا بَابِلَ، فَلَمَّا قَدِمُوا جَمَعَ النَّاسَ فَأَخْبَرَهُمْ كَيْفَ فَعَلَ اللَّهُ بِجُنُودِهِ، ثُمَّ لَبِثَ سَنْحَارِيثُ بَعْدَ ذَلِكَ سَبْعَ سِنِينَ ثُمَّ مَاتَ. وَقَدْ زَعَمَ بَعْضُ أَهْلِ الْكِتَابِ أَنَّ هَذَا الْمَلِكَ مِنْ بَنِي إِسْرَائِيلَ الَّذِي سَارَ إِلَيْهِ سَنْحَارِيثَ كَانَ أَعْرَجَ، وَكَانَ عَرَجُهُ مِنْ عِرْقِ النَّسَا، وَأَنَّ سَنْحَارِيثَ إِنَّمَا طَمِعَ فِي مَمْلَكَتِهِ لِزَمَانَتِهِ وَضَعْفِهِ، وَأَنَّهُ قَدْ كَانَ سَارَ إِلَيْهِ قَبْلَ سَنْحَارِيثَ مَلِكٌ مِنْ مُلُوكِ بَابِلَ يُقَالُ لَهُ "لِيفَرُ"، وَكَانَ بُخْتُ نَصَّرَ ابْنَ عَمِّهِ وَكَاتِبَهُ، وَأَنَّ اللَّهَ أَرْسَلَ عَلَيْهِ رِيحًا أَهْلَكَتْ جَيْشَهُ، وَأَفْلَتَ هُوَ وَكَاتِبُهُ، وَأَنَّ هَذَا الْبَابِلِيَّ قَتَلَهُ ابْنٌ لَهُ، وَأَنَّ بُخْتَ نَصَّرَ غَضِبَ لِصَاحِبِهِ فَقَتَلَ ابْنَهُ الَّذِي قَتَلَ أَبَاهُ، وَأَنَّ سَنْحَارِيثَ سَارَ بَعْدَ ذَلِكَ إِلَيْهِ، وَكَانَ مَسْكَنُهُ نِينَوَى مَعَ مَلِكِ أَذْرَبِيجَانَ يَوْمَئِذٍ، وَكَانَ يُدْعَى سَلْمَانَ الْأَعْسَرَ، وَأَنْ سَنْحَارِيثَ وَسَلْمَانَ اخْتَلَفَا، فَتَحَارَبَا حَتَّى تَفَانَى جُنْدَاهُمَا، وَصَارَ مَا كَانَ مَعَهُمَا غَنِيمَةً لِبَنِي إِسْرَائِيلَ. وَقَالَ بَعْضُهُمْ: بَلِ الَّذِي غَزَاهُ سَنْحَارِيثُ حِزْقِيَا صَاحِبُ شَعْيَا، وَأَنَّهُ لَمَّا أَحَاطَ بِبَيْتِ الْمَقْدِسِ بِجُنُودِهِ بَعَثَ اللَّهُ تَعَالَى مَلَكًا، فَقَتَلَ مِنْ أَصْحَابِهِ فِي لَيْلَةٍ وَاحِدَةٍ مِائَةَ أَلْفٍ وَخَمْسَةً وَثَمَانِينَ أَلْفًا. وَكَانَ مُلْكُهُ إِلَى أَنْ تُوُفِّيَ تِسْعًا وَعِشْرِينَ سَنَةً. ثُمَّ مَلَكَ بَعْدَهُ ابْنُهُ "مَنْشَا بْنُ حِزْقِيَا" إِلَى أَنْ تُوُفِّيَ خَمْسًا وَخَمْسِينَ سَنَةً. ملك أولاد سنحاريث ثُمَّ مَلَكَ بَعْدَهُ ابْنُهُ "أَمُونُ" إِلَى أَنْ قَتَلَهُ أَصْحَابُهُ اثْنَتَيْ عَشْرَةَ سَنَةً. ثُمَّ مَلَكَ ابْنُهُ "يُوشِيَا" إِلَى أَنْ قَتَلَهُ فِرْعَوْنُ الْمُقْعَدُ مَلِكُ مِصْرَ إِحْدَى وَعِشْرِينَ سَنَةً. ثُمَّ مَلَكَ بَعْدَهُ ابْنُهُ "يَاهُوَاحَازُ" فَغَزَاهُ فِرْعَوْنُ الْمُقْعَدُ فَأَسَرَهُ وَأَشْخَصَهُ إِلَى مِصْرَ، وَمَلَّكَ "يُوثَاقِيمَ بْنَ يَاهُوَاحَازَ" عَلَى مَا كَانَ عَلَيْهِ أُبُوهُ، وَوَظَّفَ عَلَيْهِ خَرَاجًا يُؤَدِّيهِ إِلَيْهِ، فَبَقِيَ كَذَلِكَ اثْنَتَيْ عَشْرَةَ سَنَةً. ثُمَّ مَلَكَ بَعْدَهُ ابْنُهُ "يُوثَاحِينُ"، فَغَزَاهُ بُخْتُ نَصَّرَ، فَأَسَرَهُ وَأَشْخَصَهُ إِلَى بَابِلَ بَعْدَ ثَلَاثَةِ أَشْهُرٍ مِنْ مُلْكِهِ، وَمَلَكَ مَكَانَهُ "شَيَا" عَمُّهُ وَسَمَّاهُ "صَدِيقِيَا" فَخَالَفَهُ، فَغَزَاهُ فَظَفِرَ بِهِ، فَذَبَحَ وَلَدَهُ بَيْنَ يَدَيْهِ، وَسَمَلَ عَيْنَيْهِ وَحَمَلَهُ إِلَى بَابِلَ، وَخَرَّبَ الْمَدِينَةَ وَسَبَى بَنِي إِسْرَائِيلَ، وَحَمَلَهُمْ إِلَى بَابِلَ، فَمَكَثُوا بِهَا إِلَى أَنْ رَدَّهُمْ إِلَى بَيْتِ الْمَقْدِسِ كِيرَشُ بْنُ جَامَا سَبَّ" لِقَرَابَةٍ كَانَتْ بَيْنَهُ وَبَيْنَهُمْ مِنْ قِبَلِ أُمِّهِ، فَكَانَ جَمِيعُ مَا مَلَكَ "صَدِيقِيَا" إِحْدَى عَشْرَةَ سَنَةً وَثَلَاثَةَ أَشْهُرٍ. ثُمَّ صَارَ مُلْكُ بَيْتِ الْمَقْدِسِ وَالشَّامِ "لِأَشْتَاسِبَ بْنِ بَهْرَاسِبَ"، وَعَامِلُهُ عَلَى ذَلِكَ كُلُّهُ بُخْتُ نَصَّرَ.

     ✧ Chapter mentioning a group of the prophets of the Israelites after Dāwūd and Sulaymān and before Zakariyyā and Yaḥyā (peace be upon them) Among them is Shaʿyā b. Amṣiyā. Muḥammad b. Isḥāq said: He was before Zakariyyā and Yaḥyā, and he was one of those who gave glad tidings of ʿĪsā and Muḥammad (peace be upon them). In his time there was a king named Ṣadīqah over the Israelites in the land of Bayt al-Maqdis, and he used to listen to and obey Shaʿyā in whatever he commanded him or forbade him regarding matters of welfare. The troubles had become great among the Israelites, and the king fell ill and an ulcer appeared on his leg. The march of Sanḥārīb against the Israelites And the king of Bābil at that time, namely Sanḥārīb, set out for Bayt al-Maqdis. Ibn Isḥāq said: with six hundred thousand banners. The people were stricken with great and intense fear, and the king said to the prophet Shaʿyā: What has Allah revealed to you concerning the affair of Sanḥārīb and his armies? He said: Nothing has yet been revealed to me concerning them. Then revelation came to him commanding King Ṣadīqah to make his will and appoint as his successor over his kingdom whomever he wished, for his appointed time had drawn near. When he informed him of that, the king turned towards the qiblah and prayed, glorified Allah, supplicated, and wept. While weeping and beseeching Allah, Mighty and Majestic, with a sincere heart, reliance, and patience, he said: O Allah, Lord of lords and God of gods, O Most Merciful, O Most Compassionate, O You whom neither slumber nor sleep overtakes, remember me for my knowledge, my deeds, and my good judgment over the Israelites—yet all of that was from You, and You know it better than my own self; my secret and my open affairs are Yours. He said: Allah answered him and had mercy on him, and Allah revealed to Shaʿyā to give him glad tidings that He had mercy on his weeping, and that He had postponed his appointed time by fifteen years, and saved him from his enemy Sanḥārīb. When he told him that, the pain left him and evil and sorrow ceased from him, and he fell down prostrating. In his prostration he said: O Allah, You are the One who gives sovereignty to whom You will and takes it from whom You will, and You honor whom You will and abase whom You will, Knower of the unseen and the witnessed. You are the First and the Last, the Outward and the Inward, and You show mercy and answer the call of the distressed. When he raised his head, Allah revealed to Shaʿyā to command him to take fig water and place it on his ulcer, so that he would be healed and wake up cured. He did that, and he was healed. And Allah sent death upon the army of Sanḥārīb, and they woke up having all perished except Sanḥārīb and five of his companions, among them Bukht Naṣṣar. The king of the Israelites sent for them and brought them, and he placed them in shackles and paraded them through the lands by way of exemplary punishment and humiliation for seventy days, feeding each one of them two loaves of barley bread every day. Then he put them in prison. Allah, Exalted be He, revealed to Shaʿyā to command the king to send them back to their lands so that they might warn their people of what had befallen them. When they returned, Sanḥārīb gathered his people and told them what had happened to them. The sorcerers and soothsayers said to him: We had told you about the matter of their Lord and their prophets, but you did not obey us. They are a nation that no one can overcome because of their Lord. Thus the affair of Sanḥārīb was one of the things by which Allah terrified them. Then Sanḥārīb died after seven years. The death of the prophet Shaʿyā Ibn Isḥāq said: Then when Ṣadīqah, king of the Israelites, died, their affair became disordered, their troubles became confused, and their evil increased. Allah, Exalted be He, revealed to Shaʿyā, and he stood among them and admonished them, reminded them, told them about Allah as He deserves, and warned them of His might and punishment if they opposed him and called him a liar. When he finished his speech, they attacked him and sought to kill him, so he fled from them. He passed by a tree, and it split open for him, and he entered into it. Satan caught up with him and grabbed the hem of his garment, exposing it. When they saw that, they brought a saw, placed it on the tree, and sawed through it and through him with it. To Allah we belong and to Him we shall return. Ibn Isḥāq said: He is the one who said to Īliyā, which is a village in Bayt al-Maqdis, whose name is “Ūrā Shalim”: Rejoice, Ūrā Shalim, for now there shall come to you the rider of the donkey—meaning ʿĪsā—and after him shall come to you the rider of the camel—meaning Muḥammad ﷺ. He said: There was among the Israelites a king called Ṣidqiyā, and whenever he assumed kingship over them, Allah, Exalted be He, sent a prophet to guide him aright and direct him, and he would be between him and Allah, Mighty and Majestic. No books were sent down to them; they were only commanded to follow the Torah. When that king assumed kingship, Allah sent Shaʿyā with him, and that king ruled over the Israelites and Bayt al-Maqdis for a time. When his reign came to an end, troubles became great among them while Shaʿyā was with him. Allah sent Sanḥārīth with six hundred thousand banners, and he came as a raider until he encamped around Bayt al-Maqdis. The king was sick, with an ulcer on his shin. The prophet Shaʿyā came to him and said: O king of the Israelites, Sanḥārīth, king of Bābil, has encamped against you with his armies, six hundred thousand banners. That weighed heavily upon the king, and he said: O prophet of Allah, has any revelation come to you from Allah as to how Allah will deal with us and with Sanḥārīth and his armies? He said: No. While they were in that state, Allah, Exalted be He, revealed to Shaʿyā: Have you seen the king of the Israelites? Command him to make his will and appoint as his successor over his kingdom whomever he wishes from his household. The prophet Shaʿyā came to the king of the Israelites and informed him, so he turned towards the qiblah and prayed, glorified Allah, supplicated, and wept. While weeping and beseeching Allah, he said: Increase my lifespan. Allah revealed to Shaʿyā to inform the king that his Lord had mercy on him and had postponed his appointed time by fifteen years and saved him from his enemy. The king said to Shaʿyā: Ask your Lord to give us a sign of what He will do with this enemy of ours. He said: Allah said to Shaʿyā: Tell him that I have sufficed you against your enemy and saved you from them, and that they will wake up all dead except Sanḥārīth and five of his scribes. When morning came, a crier came and cried out at the gate of the city: O king of the Israelites, Allah has sufficed you against your enemy, so come out, for Sanḥārīth and those with him have perished. When the king came out, he searched for Sanḥārīth and did not find him among the dead. The king sent out a search party, and they overtook him in a cave with five of his scribes, one of whom was Bukht Naṣṣar. They put them in chains and brought them to the king of the Israelites. When he saw them, he fell down prostrating. Then he said to Sanḥārīth: How do you see the deed of our Lord against you? Did He not kill you by His might and power while we and you were heedless? Sanḥārīth said to him: News of your Lord and His support for you and the mercy with which He had mercy on you had reached me before I left my land, but I did not obey any guide, and nothing cast me into wretchedness except my lack of intellect. The king of the Israelites said: Our Lord has left you and those with you alive only so that you may inform those behind you of what you have seen of the deed of our Lord, and so that you may warn those after you. Then he commanded the commander of his guard, and he placed chains on their necks and paraded them for seventy days around Bayt al-Maqdis, providing them each day with two loaves of barley bread for each man among them. Sanḥārīth said to the king of the Israelites: Killing is better than what you are doing to us, so do what you have been commanded. He ordered them to be taken to the prison of execution, but Allah revealed to the prophet Shaʿyā: Tell the king of the Israelites to send Sanḥārīth and those with him so that they may warn those behind them, and to honor them and provide them with mounts until they reach their lands. The prophet Shaʿyā conveyed that to the king, and he did it. Sanḥārīth and those with him departed until they reached Bābil. When they arrived, he gathered the people and told them how Allah had dealt with his armies. Then Sanḥārīth remained alive for seven years after that and then died. Some of the People of the Book have claimed that this king of the Israelites against whom Sanḥārīth marched was lame, and that his lameness was from sciatica, and that Sanḥārīth coveted his kingdom because of his lameness and weakness. They also claimed that before Sanḥārīth a king of the kings of Bābil called “Līfarū” had marched against him, and that Bukht Naṣṣar was his cousin and his scribe, and that Allah sent upon him a wind that destroyed his army, and he and his scribe escaped, and that this Babylonian was killed by a son of his, and that Bukht Naṣṣar became angry for his companion and killed his son who had killed his father, and that Sanḥārīth marched against him after that. His dwelling was Nīnawā together with the king of Adhrabījān at that time, who was called Salmān al-Aʿsar. Sanḥārīth and Salmān disagreed and fought each other until both their armies perished, and what they had with them became booty for the Israelites. Some of them said: Rather, the one whom Sanḥārīth raided was Ḥizqiyā, the companion of Shaʿyā, and that when he surrounded Bayt al-Maqdis with his armies, Allah, Exalted be He, sent an angel, and he killed one hundred and eighty-five thousand of his companions in a single night. His reign lasted until he died, twenty-nine years. Then after him his son “Manshā b. Ḥizqiyā” reigned until he died, fifty-five years. The reign of the sons of Sanḥārīth Then after him his son “Āmūn” reigned until his companions killed him, twelve years. Then his son “Yūshiyā” reigned until Pharaoh the Crippled, king of Egypt, killed him, twenty-one years. Then after him his son “Yāhūʾaḥāz” reigned, but Pharaoh the Crippled raided him, captured him, and sent him to Egypt, and made “Yūthāqīm b. Yāhūʾaḥāz” king over what his father had been over, and imposed upon him a tribute to be paid to him. He remained thus for twelve years. Then after him his son “Yūthāḥīn” reigned, but Bukht Naṣṣar raided him, captured him, and sent him to Bābil after three months of his reign. In his place he made his uncle “Shayā” king and named him “Ṣadīqiyā.” But he opposed him, so he raided him and captured him. He slaughtered his son before his eyes, gouged out his eyes, carried him to Bābil, destroyed the city, and took the Israelites captive, carrying them to Bābil. They remained there until Kīrash b. Jāmāsab returned them to Bayt al-Maqdis because of a kinship between him and them on his mother's side. The total reign of “Ṣadīqiyā” was eleven years and three months. Then the kingship of Bayt al-Maqdis and al-Shām passed to “Ashtāsib b. Bahrāsib,” and his governor over all of that was Bukht Naṣṣar.

286. Tarikh (al-Tabari) 286No grade recorded

     [ذِكْرُ قِصَّةِ أُرْمِيَاءَ]   وَهُوَ أُرْمِيَاءُ -الْأَلِفُ مَضْمُومَةٌ- كَذَلِكَ قَرَأْتُهُ عَلَى شَيْخِنَا أَبِي مَنْصُورٍ اللُّغَوِيِّ. عَنْ وَهْبٍ: أَنَّ أُرْمِيَاءَ كَانَ غُلَامًا مِنْ أَبْنَاءِ الْمُلُوكِ، وَكَانَ زَاهِدًا، وَلَمْ يَكُنْ لِأَبِيهِ ابْنٌ غَيْرُهُ، وَكَانَ أَبُوهُ يُعْرِضُ النِّكَاحَ، وَكَانَ يَأْبَى مَخَافَةَ أَنْ يَشْغَلَهُ عَنْ عِبَادَةِ رَبِّهِ، فَأَلَحَّ عَلَيْهِ أَبُوهُ وَزَوَّجَهُ فِي أَهْلِ بَيْتٍ مِنْ عُظَمَاءِ أَهْلِ مَمْلَكَتِهِ، فَلَمَّا دَخَلَتْ عَلَيْهِ امْرَأَتُهُ، قَالَ لَهَا: يَا هَذِهِ، إِنِّي مُسِرٌّ إِلَيْكِ أَمْرًا فَإِنْ كَتَمْتِهِ عَلَيَّ وَسَتَرْتِهِ سَتَرَكِ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ أَنْتِ أَفْشَيْتِهِ قَصَمَكِ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ. قَالَتْ: فَإِنِّي سَأَكْتُمُهُ عَلَيْكَ، قَالَ: فَإِنِّي لَا أُرِيدُ النِّسَاءَ. فَأَقَامَتْ مَعَهُ سَنَةً، ثُمَّ إِنَّ أَبَاهُ أَنْكَرَ ذَلِكَ، فَسَأَلَهُ فَقَالَ: يَا أَبَهْ مَا طَالَ ذَلِكَ بَعْدُ، فَدَعَا امْرَأَتَهُ فَسَأَلَهَا، فَقَالَتْ مِثْلَ ذَلِكَ، فَفَرَّقَ بَيْنَهُمَا وَزَوَّجَهُ امْرَأَةً فِي بَيْتِ أَشْرَافِهِمْ، فَأُدْخِلَتْ عَلَيْهِ فَاسْتَكْتَمَهَا أَمْرَهُ، فَلَمَّا مَضَتْ سَنَةٌ سَأَلَهُ أَبُوهُ مِثْلَ مَا سَأَلَ، فَقَالَ: مَا طَالَ ذَلِكَ، فَسَأَلَ الْمَرْأَةَ فَقَالَتْ: كَيْفَ تَحْمِلُ امْرَأَةٌ مِنْ غَيْرِ زَوْجٍ مَا مَسَّنِي؟ فَغَضِبَ أَبُوهُ، فَهَرَبَ مِنْهُ. فَبَعَثَهُ اللَّهُ نَبِيًّا مَعَ "نَاشِيَةَ"، وَ"نَاشِيَةُ" مَلِكٌ. وَذَلِكَ حِينَ عَظُمَتِ الْأَحْدَاثُ فِي بَنِي إِسْرَائِيلَ وَعَمِلُوا بِالْمَعَاصِي. ذِكْرُ خَرَابِ بَيْتِ الْمَقْدِسِ  وَقَوْلُهُ تَعَالَى: وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ أَلَّا تَتَّخِذُوا مِنْ دُونِي وَكِيلًا ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ وَكَانَ وَعْدًا مَفْعُولًا ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ وَإِنْ عُدْتُمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا [ الْإِسْرَاءِ: 2 - 8 ]. وَعَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: إِنَّ اللَّهَ تَعَالَى لَمَّا بَعَثَ أَرْمِيَا إِلَى بَنِي إِسْرَائِيلَ وَذَلِكَ حِينَ عَظُمَتِ الْأَحْدَاثُ فِيهِمْ ; فَعَمِلُوا بِالْمَعَاصِي وَقَتَلُوا الْأَنْبِيَاءَ، طَمِعَ بُخْتُ نَصَّرَ فِيهِمْ، وَقَذَفَ اللَّهُ فِي قَلْبِهِ، وَحَدَّثَ نَفْسَهُ بِالْمَسِيرِ إِلَيْهِمْ ; لَمَّا أَرَادَ اللَّهُ أَنْ يَنْتَقِمَ بِهِ مِنْهُمْ، فَأَوْحَى اللَّهُ إِلَى أَرْمِيَا أَنِّي مُهْلِكٌ بَنِي إِسْرَائِيلَ، وَمُنْتَقِمٌ مِنْهُمْ، فَقُمْ عَلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ يَأْتِيكَ أَمْرِي وَوَحْيِي. فَقَامَ أَرْمِيَا، فَشَقَّ ثِيَابَهُ، وَجَعَلَ الرَّمَادَ عَلَى رَأْسِهِ، وَخَرَّ سَاجِدًا وَقَالَ: يَا رَبِّ، وَدِدْتُ أُمِّي لَمْ تَلِدْنِي حِينَ جَعَلْتَنِي آخِرَ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ، فَيَكُونُ خَرَابُ بَيْتِ الْمَقْدِسِ وَبَوَارُ بَنِي إِسْرَائِيلَ مِنْ أَجْلِي. فَقِيلَ لَهُ: ارْفَعْ رَأْسَكَ. فَرَفَعَ رَأْسَهُ فَبَكَى، ثُمَّ قَالَ: يَا رَبِّ مَنْ تُسَلِّطُ عَلَيْهِمْ ؟ قَالَ: عَبَدَةُ النِّيرَانِ، لَا يَخَافُونَ عِقَابِي وَلَا يَرْجُونَ ثَوَابِي، قُمْ يَا أَرْمِيَا، فَاسْتَمِعْ وَحْيِي أُخْبِرْكَ خَبَرَكَ وَخَبَرَ بَنِي إِسْرَائِيلَ مِنْ قَبْلِ أَنْ أَخْلُقَكَ اخْتَرْتُكَ، وَمِنْ قَبْلِ أَنْ أُصَوِّرَكَ فِي رَحِمِ أُمِّكَ قَدَّسْتُكَ، وَمِنْ قَبْلِ أَنْ أُخْرِجَكَ مِنْ بَطْنِ أُمِّكَ طَهَّرْتُكَ، وَمِنْ قَبْلِ أَنْ تَبْلُغَ نَبَّأْتُكَ، وَمِنْ قَبْلِ أَنْ تَبْلُغَ الْأَشُدَّ اخْتَرْتُكَ، وَلِأَمْرٍ عَظِيمٍ اجْتَبَيْتُكَ، فَقُمْ مَعَ الْمَلِكِ تُسَدِّدُهُ وَتُرْشِدُهُ. فَكَانَ مَعَ الْمَلِكِ يُرْشِدُهُ وَيَأْتِيهِ الْوَحْيُ مِنَ اللَّهِ، حَتَّى عَظُمَتِ الْأَحْدَاثُ، وَنَسَوْا مَا نَجَّاهُمُ اللَّهُ بِهِ مِنْ عَدَوِّهِمْ سَنْحَارِيبَ وَجُنُودِهِ، فَأَوْحَى اللَّهُ إِلَى أَرْمِيَا قُمْ، فَاقْصُصْ عَلَيْهِمْ مَا آمُرُكَ بِهِ، وَذَكِّرْهُمْ نِعْمَتِي عَلَيْهِمْ وَعَرِّفْهُمْ أَحْدَاثَهُمْ. فَقَالَ أَرْمِيَا: يَا رَبِّ، إِنِّي ضَعِيفٌ إِنْ لَمْ تُقَوِّنِي، عَاجِزٌ إِنْ لَمْ تُبَلِّغْنِي، مُخْطِئٌ إِنْ لَمْ تُسَدِّدْنِي، مَخْذُولٌ إِنْ لَمْ تَنْصُرْنِي، ذَلِيلٌ إِنْ لَمْ تُعِزَّنِي، فَقَالَ اللَّهُ تَعَالَى لَهُ: أَوَلَمْ تَعْلَمْ أَنَّ الْأُمُورَ كُلَّهَا تَصْدُرُ عَنْ مَشِيئَتِي، وَأَنَّ الْخَلْقَ وَالْأَمْرَ كُلَّهُ لِي، وَأَنَّ الْقُلُوبَ وَالْأَلْسِنَةَ كُلَّهَا بِيَدِي، فَأُقَلِّبُهَا كَيْفَ شِئْتُ فَتُطِيعُنِي، فَأَنَا اللَّهُ الَّذِي لَيْسَ شَيْءٌ مِثْلِي، قَامَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَا فِيهِنَّ بِكَلِمَتِي، وَأَنَّهُ لَا يَخْلُصُ التَّوْحِيدُ وَلَمْ تَتِمَّ الْقُدْرَةُ إِلَّا لِي، وَلَا يَعْلَمُ مَا عِنْدِي غَيْرِي، وَأَنَا الَّذِي كَلَّمْتُ الْبِحَارَ فَفَهِمَتْ قَوْلِي، وَأَمَرْتُهَا فَفَعَلَتْ أَمْرِي، وَحَدَّدْتُ عَلَيْهَا حُدُودًا فَلَا تَعْدُو حَدِّي، وَتَأْتِي بِأَمْوَاجٍ كَالْجِبَالِ، فَإِذَا بَلَغَتْ حَدِّي أَلْبَسْتُهَا مَذَلَّةً لِطَاعَتِي، وَخَوْفًا وَاعْتِرَافًا لِأَمْرِي، وَإِنِّي مَعَكَ، وَلَنْ يَصِلَ إِلَيْكَ شَيْءٌ مَعِي، وَإِنِّي بَعَثْتُكَ إِلَى خَلْقٍ عَظِيمٍ مِنْ خَلْقِي ; لِتُبَلِّغَهُمْ رِسَالَاتِي فَتَسْتَوْجِبَ لِذَلِكَ أَجْرَ مَنِ اتَّبَعَكَ، وَلَا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئًا، وَإِنْ تُقَصِّرْ عَنْهَا تَسْتَحِقَّ بِذَلِكَ وِزْرَ مَنْ تَرَكْتَهُ فِي عِمَايَةٍ، وَلَا يَنْقُصُ ذَلِكَ مِنْ أَوْزَارِهِمْ شَيْئًا، انْطَلِقْ إِلَى قَوْمِكَ فَقُمْ فِيهِمْ، وَقُلْ لَهُمْ: إِنَّ اللَّهَ قَدْ ذَكَرَكُمْ بِصَلَاحِ آبَائِكُمْ ; فَلِذَلِكَ اسْتَبَقَاكُمْ يَا مَعْشَرَ أَبْنَاءِ الْأَنْبِيَاءِ، كَيْفَ وَجَدَ آبَاؤُكُمْ مَغَبَّةَ طَاعَتِي، وَكَيْفَ وَجَدْتُمْ مَغَبَّةَ مَعْصِيَتِي ؟ وَهَلْ وَجَدُوا أَحَدًا عَصَانِي فَسَعِدَ بِمَعْصِيَتِي ؟ وَهَلْ عَلِمُوا أَحَدًا أَطَاعَنِي فَشَقِيَ بِطَاعَتِي ؟ إِنَّ الدَّوَابَّ إِذَا ذَكَرَتْ أَوْطَانَهَا الصَّالِحَةَ نَزَعَتْ إِلَيْهَا، وَإِنَّ هَؤُلَاءِ الْقَوْمَ رَتَعُوا فِي مُرُوجِ الْهَلَكَةِ وَتَرَكُوا الْأَمْرَ الَّذِي بِهِ أَكْرَمْتُ آبَاءَهُمْ وَابْتَغَوُا الْكَرَامَةَ مِنْ غَيْرِ وَجْهِهَا. أَمَّا أَحْبَارُهُمْ وَرُهْبَانُهُمْ فَاتَّخَذُوا عِبَادِي خَوَلًا يَتَعَبَّدُونَهُمْ وَيَحْكُمُونَ فِيهِمْ بِغَيْرِ كِتَابِي، حَتَّى أَجْهَلُوهُمْ أَمْرِي، وَأَنْسَوْهُمْ ذِكْرِي وَسُنَّتِي، وَغَرُّوهُمْ عَنِّي، فَدَانَ لَهُمْ عِبَادِي بِالطَّاعَةِ الَّتِي لَا تَنْبَغِي إِلَّا لِي، فَهُمْ يُطِيعُونَهُمْ فِي مَعْصِيَتِي. وَأَمَّا مُلُوكُهُمْ وَأُمَرَاؤُهُمْ، فَبَطَرُوا نِعْمَتِي، وَأَمِنُوا مَكْرِي، وَغَرَّتْهُمُ الدُّنْيَا، حَتَّى نَبَذُوا كِتَابِي، وَنَسُوا عَهْدِي، فَهُمْ يُحَرِّفُونَ كِتَابِي وَيَفْتَرُونَ عَلَى رُسُلِي ; جُرْأَةً مِنْهُمْ عَلَيَّ وَغِرَّةً بِي. فَسُبْحَانَ جَلَالِي، وَعُلُوِّ مَكَانِي، وَعَظَمَةِ شَأْنِي، هَلْ يَنْبَغِي أَنْ يَكُونَ لِي شَرِيكٌ فِي مُلْكِي ؟! وَهَلْ يَنْبَغِي لِبَشَرٍ أَنْ يُطَاعَ فِي مَعْصِيَتِي ؟! وَهَلْ يَنْبَغِي لِي أَنْ أَخْلُقَ عِبَادًا أَجْعَلُهُمْ أَرْبَابًا مِنْ دُونِي ؟! أَوْ آذَنَ لِأَحَدٍ بِالطَّاعَةِ لِأَحَدٍ وَهِيَ لَا تَنْبَغِي إِلَّا لِي! وَأَمَّا قُرَّاؤُهُمْ وَفُقَهَاؤُهُمْ، فَيَدْرُسُونَ مَا يَتَخَيَّرُونَ، فَيَنْقَادُونَ لِلْمُلُوكِ، فَيُتَابِعُونَهُمْ عَلَى الْبِدَعِ الَّتِي يَبْتَدِعُونَ فِي دِينِي، وَيُطِيعُونَهُمْ فِي مَعْصِيَتِي، وَيُوفُونَ لَهُمْ بِالْعُهُودِ النَّاقِضَةِ لِعَهْدِي، فَهُمْ جَهَلَةٌ بِمَا يَعْلَمُونَ، لَا يَنْتَفِعُونَ بِشَيْءٍ مِمَّا عَلِمُوا مِنْ كِتَابِي. وَأَمَّا أَوْلَادُ النَّبِيِّينَ، فَمَقْهُورُونَ وَمَفْتُونُونَ، يَخُوضُونَ مَعَ الْخَائِضِينَ، يَتَمَنَّوْنَ مِثْلَ نَصْرِي آبَاءَهُمْ، وَالْكَرَامَةَ الَّتِي أَكْرَمْتُهُمْ بِهَا، وَيَزْعُمُونَ أَنَّهُ لَا أَحَدَ أَوْلَى بِذَلِكَ مِنْهُمْ، بِغَيْرِ صِدْقٍ مِنْهُمْ، وَلَا تَفَكُّرٍ، وَلَا يَذْكُرُونَ كَيْفَ كَانَ صَبْرُ آبَائِهِمْ، وَكَيْفَ كَانَ جُهْدُهُمْ فِي أَمْرِي، حَتَّى اغْتَرَّ الْمُغْتَرُّونَ، وَكَيْفَ بَذَلُوا أَنْفُسَهُمْ وَدِمَاءَهُمْ، فَصَبَرُوا وَصَدَقُوا، حَتَّى عَزَّ أَمْرِي، وَظَهَرَ دِينِي، فَتَأَنَّيْتُ هَؤُلَاءِ الْقَوْمَ لَعَلَّهُمْ يَسْتَحْيُونَ مِنِّي وَيَرْجِعُونَ، فَتَطَوَّلْتُ عَلَيْهِمْ وَصَفَحْتُ عَنْهُمْ، فَأَكْثَرْتُ وَمَدَدْتُ لَهُمْ فِي الْعُمُرِ، وَأَعْذَرْتُ لَهُمْ لَعَلَّهُمْ يَتَذَكَّرُونَ، وَكُلُّ ذَلِكَ أُمْطِرُ عَلَيْهِمُ السَّمَاءَ، وَأُنْبِتُ لَهُمُ الْأَرْضَ، وَأُلْبِسُهُمُ الْعَافِيَةَ، وَأُظْهِرُهُمْ عَلَى الْعَدُوِّ، وَلَا يَزْدَادُونَ إِلَّا طُغْيَانًا وَبُعْدًا مِنِّي، فَحَتَّى مَتَى هَذَا! أَبِي يَسْخَرُونَ! أَمْ بِي يَتَمَرَّسُونَ! أَمْ إِيَّايَ يُخَادِعُونَ! أَمْ عَلَيَّ يَجْتَرِئُونَ! فَإِنِّي أُقْسِمُ بِعِزَّتِي، لَأُتِيحَنَّ لَهُمْ فِتْنَةً يَتَحَيَّرُ فِيهَا الْحَلِيمُ وَيَضِلُّ فِيهَا رَأْيُ ذَوِي الرَّأْيِ وَحِكْمَةُ الْحَكِيمِ، ثُمَّ لَأُسَلِّطَنَّ عَلَيْهِمْ جَبَّارًا قَاسِيًا عَاتِيًا، أُلْبِسُهُ الْهَيْبَةَ، وَأَنْزِعُ مِنْ قَلْبِهِ الرَّأْفَةَ وَالرَّحْمَةَ، وَآلَيْتُ أَنْ يَتَّبِعَهُ عَدَدٌ وَسَوَادٌ مِثْلُ اللَّيْلِ الْمُظْلِمِ، لَهُ فِيهِ عَسَاكِرُ مِثْلُ قِطَعِ السَّحَابِ، وَمُوَاكِبُ مِثْلُ الْعَجَاجِ، وَكَأَنَّ حَفِيفَ رَايَاتِهِ طَيَرَانُ النُّسُورِ، وَحَمْلَ فُرْسَانِهِ كَسِرْبِ الْعِقْبَانِ، يُعِيدُونَ الْعِمْرَانَ خَرَابًا، وَالْقُرَى وَحْشًا، وَيَعِيثُونَ فِي الْأَرْضِ فَسَادًا، وَيُتَبِّرُونَ مَا عَلَوْا تَتْبِيرًا، قَاسِيَةً قُلُوبُهُمْ; لَا يَكْتَرِثُونَ، وَلَا يَرِقُّونَ، وَلَا يَرْحَمُونَ، وَلَا يُبْصِرُونَ، وَلَا يَسْمَعُونَ، يَجُولُونَ فِي الْأَسْوَاقِ بِأَصْوَاتٍ مُرْتَفِعَةٍ مِثْلَ زَئِيرِ الْأُسْدِ، تَقْشَعِرُّ مِنْ هَيْبَتِهَا الْجُلُودُ، وَتَطِيشُ مِنْ سَمْعِهَا الْأَحْلَامُ، بِأَلْسِنَةٍ لَا يَفْقَهُونَهَا، وَوُجُوهٍ ظَاهِرٌ عَلَيْهَا الْمُنْكَرُ، لَا يَعْرِفُونَهَا. فَوَعِزَّتِي لَأُعَطِّلَنَّ بُيُوتَهُمْ مِنْ كُتُبِي وَقُدُسِي، وَلَأُخْلِيَنَّ مَجَالِسَهُمْ مِنْ حَدِيثِهَا وَدُرُوسِهَا، وَلَأُوحِشَنَّ مَسَاجِدَهُمْ مِنْ عُمَّارِهَا وَزُوَّارِهَا، الَّذِينَ كَانُوا يَتَزَيَّنُونَ بِعِمَارَتِهَا لِغَيْرِي، وَيَتَهَجَّدُونَ فِيهَا وَيَتَعَبَّدُونَ لِكَسْبِ الدُّنْيَا بِالدِّينِ، وَيَتَفَقَّهُونَ فِيهَا لِغَيْرِ الدِّينِ، وَيَتَعَلَّمُونَ فِيهَا لِغَيْرِ الْعَمَلِ. لَأُبَدِّلَنَّ مُلُوكَهَا بِالْعِزِّ الذُّلَّ، وَبِالْأَمْنِ الْخَوْفَ، وَبِالْغِنَى الْفَقْرَ، وَبِالنِّعْمَةِ الْجُوعَ، وَبِطُولِ الْعَافِيَةِ وَالرَّخَاءِ أَنْوَاعَ الْبَلَاءِ، وَبِلِبَاسِ الدِّيبَاجِ وَالْحَرِيرِ مَدَارِعَ الْوَبَرِ وَالْعَبَاءَ، وَبِالْأَرْوَاحِ الطَّيِّبَةِ وَالْأَدْهَانِ جِيَفَ الْقَتْلَى، وَبِلِبَاسِ التِّيجَانِ أَطْوَاقَ الْحَدِيدِ وَالسَّلَاسِلَ وَالْأَغْلَالَ. ثُمَّ لَأُعِيدَنَّ فِيهِمْ بَعْدَ الْقُصُورِ الْوَاسِعَةِ وَالْحُصُونِ الْحَصِينَةِ الْخَرَابَ، وَبَعْدَ الْبُرُوجِ الْمُشَيَّدَةِ مَسَاكِنَ السِّبَاعِ، وَبَعْدَ صَهِيلِ الْخَيْلِ عُوَاءَ الذِّئَابِ، وَبَعْدَ ضَوْءِ السِّرَاجِ دُخَانَ الْحَرِيقِ، وَبَعْدَ الْأُنْسِ الْوَحْشَةَ وَالْقِفَارَ، ثُمَّ لَأُبَدِّلَنَّ نِسَاءَهَا بِالْأَسْوِرَةِ الْأَغْلَالَ، وَبِقَلَائِدِ الدُّرِّ وَالْيَاقُوتِ سَلَاسِلَ الْحَدِيدِ، وَبِأَلْوَانِ الطِّيبِ وَالْأَدْهَانِ النَّقْعَ وَالْغُبَارَ، وَبِالْمَشْيِ عَلَى الزَّرَابِيِّ عُبُورَ الْأَسْوَاقِ وَالْأَنْهَارِ وَالْخَبَبَ إِلَى اللَّيْلِ فِي بُطُونِ الْأَسْوَاقِ، وَبِالْخُدُورِ وَالسُّتُورِ الْحُسُورَ عَنِ الْوُجُوهِ وَالسُّوقِ وَالْإِسْفَارَ، وَالْأَرْوَاحِ السَّمُومَ، ثُمَّ لَأَدُوسَنَّهُمْ بِأَنْوَاعِ الْعَذَابِ حَتَّى لَوْ كَانَ الْكَائِنُ مِنْهُمْ فِي حَالِقٍ، لَوَصَلَ ذَلِكَ إِلَيْهِ. إِنِّي إِنَّمَا أُكْرِمُ مَنْ أَكْرَمَنِي، وَإِنَّمَا أُهِينُ مَنْ هَانَ عَلَيْهِ أَمْرِي. ثُمَّ لَآمُرَنَّ السَّمَاءَ خِلَالَ ذَلِكَ ; فَلَتَكُونَنَّ عَلَيْهِمْ طَبَقًا مِنْ حَدِيدٍ، وَلَآمُرَنَّ الْأَرْضَ فَلَتَكُونَنَّ سَبِيكَةً مِنْ نُحَاسٍ، فَلَا سَمَاءَ تُمْطِرُ وَلَا أَرْضَ تُنْبِتُ، فَإِنْ أَمْطَرَتْ خِلَالَ ذَلِكَ شَيْئًا سَلَّطْتُ عَلَيْهِمُ الْآفَةَ، فَإِنْ خَلُصَ مِنْهُ شَيْءٌ نَزَعْتُ مِنْهُ الْبَرَكَةَ، وَإِنْ دَعَوْنِي لَمْ أُجِبْهُمْ، وَإِنْ سَأَلُونِي لَمْ أُعْطِهِمْ، وَإِنْ بَكَوْا لَمْ أَرْحَمْهُمْ، وَإِنْ تَضَرَّعُوا إِلَيَّ صَرَفْتُ وَجْهِي عَنْهُمْ. وَإِنْ قَالُوا: اللَّهُمَّ أَنْتَ الَّذِي ابْتَدَأْتَنَا وَآبَاءَنَا مِنْ قَبْلِنَا بِرَحْمَتِكَ وَكَرَامَتِكَ وَذَلِكَ بِأَنَّكَ اخْتَرْتَنَا لِنَفْسِكَ وَجَعَلْتَ فِينَا نُبُوَّتَكَ وَكِتَابَكَ وَمَسَاجِدَكَ، ثُمَّ مَكَّنَتْ لَنَا فِي الْبِلَادِ وَاسْتَخْلَفْتَنَا فِيهَا وَرَبَّيْتَنَا وَآبَاءَنَا مِنْ قَبْلِنَا بِنِعْمَتِكَ صِغَارًا، وَحَفِظْتَنَا وَإِيَّاهُمْ بِرَحْمَتِكَ كِبَارًا، فَأَنْتَ أَوْفَى الْمُنْعِمِينَ، فَلَا تُغَيِّرْ وَإِنْ غَيَّرْنَا، وَلَا تُبَدِّلْ وَإِنْ بَدَّلْنَا، وَأَنْ تُتِمَّ فَضْلَكَ وَمَنَّكَ وَطَوْلَكَ وَإِحْسَانَكَ. فَإِنْ قَالُوا ذَلِكَ قُلْتُ لَهُمْ: إِنِّي أَبْتَدِئُ عِبَادِي بِرَحْمَتِي وَنِعْمَتِي، فَإِنْ قَبِلُوا أَتْمَمْتُ، وَإِنِ اسْتَزَادُوا زِدْتُ، وَإِنْ شَكَرُوا ضَاعَفْتُ، وَإِنْ بَدَّلُوا غَيَّرْتُ، وَإِذَا غَيَّرُوا غَضِبْتُ، وَإِذَا غَضِبْتُ عَذَّبْتُ، وَلَيْسَ يَقُومُ شَيْءٌ لِغَضَبِي. قَالَ كَعْبٌ: فَقَالَ أَرْمِيَا: بِرَحْمَتِكَ أَصْبَحْتُ أَتَكَلَّمُ بَيْنَ يَدَيْكَ، وَهَلْ يَنْبَغِي ذَلِكَ لِي وَأَنَا أَذَلُّ وَأَضْعَفُ مِنْ أَنْ يَنْبَغِيَ لِي أَنْ أَتَكَلَّمَ بَيْنَ يَدَيْكَ، وَلَكِنْ بِرَحْمَتِكَ أَبْقَيْتَنِي لِهَذَا الْيَوْمِ، وَلَيْسَ أَحَدٌ أَحَقَّ أَنْ يَخَافَ هَذَا الْعَذَابَ وَهَذَا الْوَعِيدَ مِنِّي، بِمَا رَضِيتَ بِهِ مِنِّي طَوْلًا، وَالْإِقَامَةِ فِي دَارِ الْخَاطِئِينَ وَهُمْ يَعْصُونَكَ حَوْلِي بِغَيْرِ نَكِيرٍ وَلَا تَغْيِيرٍ مِنِّي، فَإِنْ تُعَذِّبْنِي فَبِذَنْبِي وَإِنْ تَرْحَمْنِي فَذَلِكَ ظَنِّي بِكَ. ثُمَّ قَالَ: يَا رَبِّ، سُبْحَانَكَ وَبِحَمْدِكَ، وَتَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ، أَتُهْلِكُ هَذِهِ الْقَرْيَةَ وَمَا حَوْلَهَا وَهِيَ مَسَاكِنُ أَنْبِيَائِكَ، وَمَنْزِلُ وَحْيِكَ ؟ يَا رَبِّ، سُبْحَانَكَ وَبِحَمْدِكَ وَتَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ لِمَخْرَبِ هَذَا الْمَسْجِدِ وَمَا حَوْلَهُ مِنَ الْمَسَاجِدِ، وَمِنَ الْبُيُوتِ الَّتِي رُفِعَتْ لِذِكْرِكَ ؟ يَا رَبِّ، سُبْحَانَكَ وَبِحَمْدِكَ وَتَبَارَكْتَ وَتَعَالَيْتَ لِمَقْتِكَ هَذِهِ الْأُمَّةَ وَعَذَابِكَ إِيَّاهُمْ وَهُمْ مِنْ وَلَدِ إِبْرَاهِيمَ خَلِيلِكَ، وَأُمَّةِ مُوسَى نَجِيِّكَ، وَقَوْمِ دَاوُدَ صَفِيِّكَ، يَا رَبِّ، أَيُّ الْقُرَى تَأْمَنُ عُقُوبَتَكَ بَعْدَ أُورْشَلِيمَ ؟ وَأَيُّ الْعِبَادِ يَأْمَنُونَ سَطْوَتَكَ بَعْدَ وَلَدِ خَلِيلِكَ إِبْرَاهِيمَ، وَأُمَّةِ نَجِيِّكَ مُوسَى، وَقَوْمِ خَلِيفَتِكَ دَاوُدَ ؟ تُسَلِّطُ عَلَيْهِمْ عَبَدَةَ النِّيرَانِ! قَالَ اللَّهُ تَعَالَى: يَا أَرْمِيَا مَنْ عَصَانِي فَلَا يَسْتَنْكِرُ نِقْمَتِي ; فَإِنِّي إِنَّمَا أَكْرَمْتُ هَؤُلَاءِ الْقَوْمَ عَلَى طَاعَتِي، وَلَوْ أَنَّهُمْ عَصَوْنِي لَأَنْزَلْتُهُمْ دَارَ الْعَاصِينَ، إِلَّا أَنْ أَتَدَارَكَهُمْ بِرَحْمَتِي. قَالَ أَرْمِيَا: يَا رَبِّ، اتَّخَذْتَ إِبْرَاهِيمَ خَلِيلًا وَحَفِظْتَنَا بِهِ، وَمُوسَى قَرَّبْتَهُ نَجَّيًا، فَنَسْأَلُكَ أَنْ تَحْفَظَنَا وَلَا تَتَخَطَّفَنَا، وَلَا تُسَلِّطَ عَلَيْنَا عَدُوَّنَا. فَأَوْحَى اللَّهُ إِلَيْهِ: يَا أَرْمِيَا إِنِّي قَدَّسْتُكَ فِي بَطْنِ أُمِّكَ، وَأَخَّرْتُكَ إِلَى هَذَا الْيَوْمِ، فَلَوْ أَنَّ قَوْمَكَ حَفِظُوا الْيَتَامَى وَالْأَرَامِلَ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ، لَكُنْتُ الدَّاعِمَ لَهُمْ، وَكَانُوا عِنْدِي بِمَنْزِلَةِ جَنَّةٍ نَاعِمٍ شَجَرُهَا، طَاهِرٍ مَاؤُهَا، وَلَا يَغُورُ مَاؤُهَا، وَلَا تَبُورُ ثِمَارُهَا، وَلَا تَنْقَطِعُ وَلَكِنْ سَأَشْكُو إِلَيْكَ بَنِي إِسْرَائِيلَ ; إِنِّي كُنْتُ لَهُمْ بِمَنْزِلَةِ الرَّاعِي الشَّفِيقِ، أُجَنِّبُهُمْ كُلَّ قَحْطٍ وَكُلَّ عُسْرَةٍ، وَأُتْبِعُ بِهِمُ الْخَصْبَ، حَتَّى صَارُوا كِبَاشًا يَنْطَحُ بَعْضُهَا بَعْضًا، فَيَا وَيْلَهُمْ ثُمَّ يَا وَيْلَهُمْ، إِنَّمَا أُكْرِمُ مَنْ أَكْرَمَنِي، وَأُهِينَ مَنْ هَانَ عَلَيْهِ أَمْرِي، إِنَّ مَنْ كَانَ قَبْلَ هَؤُلَاءِ الْقَوْمِ مِنَ الْقُرُونِ يَسْتَخْفُونَ بِمَعْصِيَتِي، وَإِنَّ هَؤُلَاءِ الْقَوْمَ يَتَبَرَّعُونَ بِمَعْصِيَتِي تَبَرُّعًا ; فَيُظْهِرُونَهَا فِي الْمَسَاجِدِ، وَالْأَسْوَاقِ، وَعَلَى رُءُوسِ الْجِبَالِ، وَظِلَالِ الْأَشْجَارِ، حَتَّى عَجَّتِ السَّمَاءُ إِلَيَّ مِنْهُمْ، وَعَجَّتِ الْأَرْضُ وَالْجِبَالُ، وَنَفَرَتْ مِنْهَا الْوُحُوشُ بِأَطْرَافِ الْأَرْضِ وَأَقَاصِيهَا، وَفِي كُلِّ ذَلِكَ لَا يَنْتَهُونَ وَلَا يَنْتَفِعُونَ بِمَا عَلِمُوا مِنَ الْكِتَابِ. قَالَ: فَلَمَّا بَلَّغَهُمْ أَرْمِيَا رِسَالَةَ رَبِّهِمْ، وَسَمِعُوا مَا فِيهَا مِنَ الْوَعِيدِ وَالْعَذَابِ، عَصَوْهُ وَكَذَّبُوهُ وَاتَّهَمُوهُ وَقَالُوا: كَذَبْتَ وَعَظَّمْتَ عَلَى اللَّهِ الْفِرْيَةَ، فَتَزْعُمُ أَنَّ اللَّهَ مُعَطِّلٌ أَرْضَهُ وَمَسَاجِدَهُ مِنْ كِتَابِهِ وَعِبَادَتِهِ وَتَوْحِيدِهِ، فَمَنْ يَعْبُدُهُ حِينَ لَا يَبْقَى لَهُ فِي الْأَرْضِ عَابِدٌ وَلَا مَسْجِدٌ وَلَا كِتَابٌ ؟ لَقَدْ أَعْظَمْتَ الْفِرْيَةَ عَلَى اللَّهِ وَاعْتَرَاكَ الْجُنُونُ. فَأَخَذُوهُ وَقَيَّدُوهُ وَسَجَنُوهُ، فَعِنْدَ ذَلِكَ بَعَثَ اللَّهُ عَلَيْهِمْ بُخْتُ نَصَّرَ فَأَقْبَلَ يَسِيرُ بِجُنُودِهِ حَتَّى نَزَلَ بِسَاحَتِهِمْ، ثُمَّ حَاصَرَهُمْ، فَكَانَ كَمَا قَالَ تَعَالَى: فَجَاسُوا خِلَالَ الدِّيَارِ [ الْإِسْرَاءِ: 5 ]. قَالَ: فَلَمَّا طَالَ بِهِمُ الْحَصْرُ نَزَلُوا عَلَى حُكْمِهِ، فَفَتَحُوا الْأَبْوَابَ، وَتَخَلَّلُوا الْأَزِقَّةَ، وَذَلِكَ قَوْلُهُ تَعَالَى: فَجَاسُوا خِلَالَ الدِّيَارِ وَحَكَمَ فِيهِمْ حُكْمَ الْجَاهِلِيَّةِ وَبَطْشَ الْجَبَّارِينَ، فَقَتَلَ مِنْهُمُ الثُّلُثَ، وَسَبَى الثُّلُثَ، وَتَرَكَ الزَّمْنَى وَالشُّيُوخَ وَالْعَجَائِزَ، ثُمَّ وَطِئَهُمْ بِالْخَيْلِ، وَهَدَمَ بَيْتَ الْمَقْدِسِ، وَسَاقَ الصِّبْيَانَ، وَأَوْقَفَ النِّسَاءَ فِي الْأَسْوَاقِ مُحْسَرَاتٍ، وَقَتَلَ الْمُقَاتِلَةَ، وَخَرَّبَ الْحُصُونَ، وَهَدَمَ الْمَسَاجِدَ، وَحَرَقَ التَّوْرَاةَ، وَسَأَلَ عَنْ دَانْيَالَ الَّذِي كَانَ كَتَبَ لَهُ الْكِتَابَ، فَوَجَدُوهُ قَدْ مَاتَ، وَأَخْرَجَ أَهْلُ بَيْتِهِ الْكِتَابَ إِلَيْهِ، وَكَانَ فِيهِمْ دَانْيَالُ بْنُ حِزْقِيلَ الْأَصْغَرُ وَمِيشَائِيلُ، وَعِزْرَائِيلُ، وَمِيخَائِيلُ، فَأَمْضَى لَهُمْ ذَلِكَ الْكِتَابَ، وَكَانَ دَانْيَالُ بْنُ حِزْقِيلَ خَلَفًا مِنْ دَانْيَالَ الْأَكْبَرِ، وَدَخَلَ بُخْتُ نَصَّرَ بِجُنُودِهِ بَيْتَ الْمَقْدِسِ، وَوَطِئَ الشَّامَ كُلَّهَا، وَقَتَلَ بَنِي إِسْرَائِيلَ حَتَّى أَفْنَاهُمْ، فَلَمَّا فَرَغَ مِنْهَا انْصَرَفَ رَاجِعًا، وَحَمَلَ الْأَمْوَالَ الَّتِي كَانَتْ بِهَا وَسَاقَ السَّبَايَا، فَبَلَغَ مَعَهُ عِدَّةُ صِبْيَانِهِمْ مِنْ أَبْنَاءِ الْأَحْبَارِ وَالْمُلُوكِ تِسْعِينَ أَلْفَ غُلَامٍ، وَقَذَفَ الْكُنَاسَاتِ فِي بَيْتِ الْمَقْدِسِ، وَذَبَحَ فِيهِ الْخَنَازِيرَ، وَكَانَ الْغِلْمَانُ سَبْعَةَ آلَافِ غُلَامٍ مَنْ بَيْتِ دَاوُدَ، وَأَحَدَ عَشَرَ أَلْفًا مِنْ سِبْطِ يُوسُفَ بْنِ يَعْقُوبَ وَأَخِيهِ بِنْيَامِينَ، وَثَمَانِيَةَ آلَافٍ مِنْ سِبْطِ إِيشَا بْنِ يَعْقُوبَ وَأَرْبَعَةَ عَشَرَ أَلْفًا مِنْ سِبْطِ زَبَالُونَ وَنِفْتَالِي ابْنَيْ يَعْقُوبَ، وَأَرْبَعَةَ عَشَرَ أَلْفًا مِنْ سِبْطِ دَانِ بْنِ يَعْقُوبَ، وَثَمَانِيَةَ آلَافٍ مِنْ سِبْطِ يَسْتَاخِرَ بْنِ يَعْقُوبَ، وَأَلْفَيْنِ مِنْ سِبْطِ رَايْلُونَ بْنِ يَعْقُوبَ، وَأَرْبَعَةَ آلَافٍ مِنْ سِبْطِ رُوبِيلَ وَلَاوِي، وَاثْنَيْ عَشَرَ أَلْفًا مِنْ سَائِرِ بَنِي إِسْرَائِيلَ، وَانْطَلَقَ حَتَّى قَدِمَ أَرْضَ بَابِلَ. قَالَ إِسْحَاقُ بْنُ بِشْرٍ: قَالَ وَهْبُ بْنُ مُنَبِّهٍ: فَلَمَّا فَعَلَ مَا فَعَلَ قِيلَ لَهُ: كَانَ لَهُمْ صَاحِبٌ يُحَذِّرُهُمْ مَا أَصَابَهُمْ، وَيَصِفُكَ وَخَبَرَكَ لَهُمْ، وَيُخْبِرُهُمْ أَنَّكَ تَقْتُلُ مُقَاتِلَتَهُمْ وَتَسْبِي ذَرَارِيَّهُمْ وَتَهْدِمُ مَسَاجِدَهُمْ وَتَحْرِقُ كَنَائِسَهُمْ، فَكَذَّبُوهُ وَاتَّهَمُوهُ، وَضَرَبُوهُ، وَقَيَّدُوهُ، وَحَبَسُوهُ. فَأَمَرَ بُخْتَ نَصَّرَ فَأَخْرَجَ أَرْمِيَا مِنَ السِّجْنِ، فَقَالَ لَهُ: أَكُنْتَ تُحَذِّرُ هَؤُلَاءِ الْقَوْمَ مَا أَصَابَهُمْ ؟ قَالَ: نَعَمْ. قَالَ: فَإِنِّي عَلِمْتُ ذَلِكَ. قَالَ: أَرْسَلَنِي اللَّهُ إِلَيْهِمْ فَكَذَّبُونِي. قَالَ: كَذَّبُوكَ وَضَرَبُوكَ وَسَجَنُوكَ ؟ قَالَ: نَعَمْ. قَالَ: بِئْسَ الْقَوْمُ قَوْمٌ كَذَّبُوا نَبِيَّهُمْ وَكَذَّبُوا رِسَالَةَ رَبِّهِمْ، فَهَلْ لَكَ أَنْ تَلْحَقَ بِي، فَأُكْرِمُكَ وَأُوَاسِيكَ، وَإِنْ أَحْبَبْتَ أَنْ تُقِيمَ فِي بِلَادِكَ فَقَدْ أَمَّنْتُكَ. قَالَ لَهُ أَرْمِيَا: إِنِّي لَمْ أَزَلْ فِي أَمَانِ اللَّهِ مُنْذُ كُنْتُ لَمْ أَخْرُجْ مِنْهُ سَاعَةً قَطُّ، وَلَوْ أَنَّ بَنِي إِسْرَائِيلَ لَمْ يَخْرُجُوا مِنْهُ، لَمْ يَخَافُوكَ وَلَا غَيْرَكَ، وَلَمْ يَكُنْ لَكَ عَلَيْهِمْ سُلْطَانٌ. فَلَمَّا سَمِعَ بُخْتَ نَصَّرَ هَذَا الْقَوْلَ مِنْهُ، تَرَكَهُ، فَأَقَامَ أَرْمِيَا مَكَانَهُ بِأَرْضِ إِيلِيَاءَ. وَهَذَا سِيَاقٌ غَرِيبٌ، وَفِيهِ حِكَمٌ وَمَوَاعِظُ وَأَشْيَاءُ مَلِيحَةٌ، وَفِيهِ مِنْ جِهَةِ التَّعْرِيبِ غَرَابَةٌ. بعث بختنصر لقتال بني إسرائيل بالشام وَقَالَ هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ: كَانَ بُخْتُ نَصَّرَ أُصْفَهْبَذًا لِمَا بَيْنَ الْأَهْوَازِ إِلَى الرُّومِ ; لِلْمَلِكِ عَلَى الْفُرْسِ وَهُوَ لِهْرَاسْبُ، وَكَانَ قَدْ بَنَى مَدِينَةَ بَلْخَ الَّتِي تُلَقَّبُ بِ " الْخَنْسَاءِ، وَقَاتَلَ التُّرْكَ، وَأَلْجَأَهُمْ إِلَى أَضْيَقِ الْأَمَاكِنِ، وَبَعَثَ بُخْتُ نَصَّرَ لِقِتَالِ بَنِي إِسْرَائِيلَ بِالشَّامِ، فَلَمَّا قَدِمَ الشَّامَ صَالَحَهُ أَهْلُ دِمَشْقَ وَقَدْ قِيلَ: إِنَّ الَّذِي بَعَثَ بُخْتُ نَصَّرَ إِنَّمَا هُوَ بَهْمَنُ مَلِكُ الْفُرْسِ بَعْدَ بَشْتَاسِبُ بْنِ لَهْرَاسِبُ ; وَذَلِكَ لِتَعَدِّي بَنِي إِسْرَائِيلَ عَلَى رُسُلِهِ إِلَيْهِمْ. وَعَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، أَنَّ بُخْتُ نَصَّرَ لَمَّا قَدِمَ دِمَشْقَ، وَجَدَ بِهَا دَمًا يَغْلِي عَلَى كِبًا - يَعْنِي الْقُمَامَةَ - فَسَأَلَهُمْ: مَا هَذَا الدَّمُ ؟ فَقَالُوا: أَدْرَكْنَا آبَاءَنَا عَلَى هَذَا، وَكُلَّمَا ظَهَرَ عَلَيْهِ الْكِبَا ظَهَرَ. قَالَ: فَقَتَلَ عَلَى ذَلِكَ سَبْعِينَ أَلْفًا مِنَ الْمُسْلِمِينَ وَغَيْرِهِمْ، فَسَكَنَ. وَهَذَا إِسْنَادٌ صَحِيحٌ إِلَى سَعِيدِ بْنِ الْمُسَيِّبِ، وَقَدْ تَقَدَّمَ مِنْ كَلَامِ الْحَافِظِ ابْنِ عَسَاكِرَ مَا يَدُلُّ عَلَى أَنَّ هَذَا دَمُ يَحْيَى بْنِ زَكَرِيَّا وَهَذَا لَا يَصِحُّ ; لِأَنَّ يَحْيَى بْنَ زَكَرِيَّا بَعْدَ بُخْتُ نَصَّرَ بِمُدَّةٍ، وَالظَّاهِرُ أَنَّ هَذَا دَمُ نَبِيٍّ مُتَقَدِّمٍ، أَوْ دَمٌ لِبَعْضِ الصَّالِحِينَ، أَوْ لِمَنْ شَاءَ اللَّهُ مِمَّنِ اللَّهُ أَعْلَمُ بِهِ. تفرق بني إسرائيل في البلاد قَالَ هِشَامُ بْنُ الْكَلْبِيِّ: ثُمَّ قَدِمَ بُخْتُ نَصَّرَ بَيْتَ الْمَقْدِسِ، فَصَالَحَهُ مَلِكُهَا، وَكَانَ مِنْ آلِ دَاوُدَ وَصَانَعَهُ عَنْ بَنِي إِسْرَائِيلَ وَأَخَذَ مِنْهُ بُخْتُ نَصَّرَ رَهَائِنَ وَرَجَعَ، فَلَمَّا بَلَغَ طَبَرِيَّةَ بَلَغَهُ أَنَّ بَنِي إِسْرَائِيلَ ثَارُوا عَلَى مَلِكِهِمْ فَقَتَلُوهُ لِأَجْلِ أَنَّهُ صَالَحَهُ، فَضَرَبَ رِقَابَ مَنْ مَعَهُ مِنَ الرَّهَائِنِ وَرَجَعَ إِلَيْهِمْ، فَأَخَذَ الْمَدِينَةَ عَنْوَةً وَقَتَلَ الْمُقَاتِلَةَ وَسَبَى الذُّرِّيَّةَ. قَالَ: وَبَلَغَنَا أَنَّهُ وَجَدَ فِي السِّجْنِ أَرْمِيَا النَّبِيَّ، فَأَخْرَجَهُ، وَقَصَّ عَلَيْهِ مَا كَانَ مِنْ أَمْرِهِ إِيَّاهُمْ، وَتَحْذِيرِهِ لَهُمْ عَنْ ذَلِكَ، فَكَذَّبُوهُ وَسَجَنُوهُ، فَقَالَ بُخْتُ نَصَّرَ: بِئْسَ الْقَوْمُ قَوْمٌ عَصَوْا رَسُولَ اللَّهِ. وَخَلَّى سَبِيلَهُ وَأَحْسَنَ إِلَيْهِ. وَاجْتَمَعَ إِلَيْهِ مَنْ بَقِيَ مِنْ ضُعَفَاءِ بَنِي إِسْرَائِيلَ فَقَالُوا: إِنَّا قَدْ أَسَأْنَا وَظَلَمْنَا وَنَحْنُ نَتُوبُ إِلَى اللَّهِ عَزَّ وَجَلَّ مِمَّا صَنَعْنَا، فَادْعُ اللَّهَ أَنْ يَقْبَلَ تَوْبَتَنَا. فَدَعَا رَبَّهُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّهُ غَيْرُ فَاعِلٍ، فَإِنْ كَانُوا صَادِقِينَ فَلْيُقِيمُوا مَعَكَ بِهَذِهِ الْبَلْدَةِ. فَأَخْبَرَهُمْ مَا أَمَرَهُ اللَّهُ تَعَالَى بِهِ، فَقَالُوا: كَيْفَ نُقِيمُ بِهَذِهِ الْبَلْدَةِ وَقَدْ خَرِبَتْ، وَغَضِبَ اللَّهُ عَلَى أَهْلِهَا! فَأَبَوْا أَنْ يُقِيمُوا. قَالَ ابْنُ الْكَلْبِيِّ: وَمِنْ ذَلِكَ الزَّمَانِ تَفَرَّقَتْ بَنُو إِسْرَائِيلَ فِي الْبِلَادِ، فَنَزَلَتْ طَائِفَةٌ مِنْهُمُ الْحِجَازَ وَطَائِفَةٌ يَثْرِبَ وَطَائِفَةٌ وَادِي الْقُرَى وَذَهَبَتْ شِرْذِمَةٌ مِنْهُمْ إِلَى مِصْرَ فَكَتَبَ بُخْتُ نَصَّرَ إِلَى مَلِكِهَا يَطْلُبُ مِنْهُ مَنْ شَرَدَ مِنْهُمْ إِلَيْهِ، فَأَبَى عَلَيْهِ، فَرَكِبَ فِي جَيْشِهِ فَقَاتَلَهُ وَقَهَرَهُ وَغَلَبَهُ، وَسَبَى ذَرَارِيَّهُمْ، ثُمَّ رَكِبَ إِلَى بِلَادِ الْمَغْرِبِ، حَتَّى بَلَغَ أَقْصَى تِلْكَ النَّاحِيَةِ. قَالَ: ثُمَّ انْصَرَفَ بِسَبْيٍ كَثِيرٍ مِنْ أَرْضِ الْمَغْرِبِ، وَمِصْرَ، وَأَهْلِ بَيْتِ الْمَقْدِسِ، وَأَرْضِ فِلَسْطِينَ، وَالْأُرْدُنِّ وَفِي السَّبْيِ دَانْيَالُ. قُلْتُ: وَالظَّاهِرُ أَنَّهُ دَانْيَالُ بْنُ حَزْقِيلَ الْأَصْغَرُ لَا الْأَكْبَرُ، عَلَى مَا ذَكَرَهُ وَهْبُ بْنُ مُنَبِّهٍ وَاللَّهُ أَعْلَمُ.

     ✧ [Mentioning the story of Jeremiah] He is Jeremiah—the alif has a ḍammah—thus I read it to our shaykh Abū Manṣūr al-Lughawī. From Wahb: that Jeremiah was a young man of the sons of kings, and he was ascetic. His father had no son other than him, and his father was offering him marriage, but he kept refusing, fearing it would distract him from worshipping his Lord. His father pressed him and married him into a household of the great ones of his kingdom. When his wife entered upon him, he said to her: “O woman, I am confiding a matter to you. If you conceal it from me and cover it, Allah will cover you in this world and the Hereafter; but if you disclose it, Allah will ruin you in this world and the Hereafter.” She said: “I will conceal it from you.” He said: “Indeed, I do not desire women.” She stayed with him for a year. Then his father noticed that, so he asked him, and he said: “O father, that has not yet lasted long.” So he called his wife and asked her, and she said the like of that. So he separated them and married him to a woman in the household of their nobles. She was brought in to him, and he asked her to keep his matter secret. When a year passed, his father asked him the like of what he had asked, and he said: “That has not lasted long.” So he asked the woman, and she said: “How can a woman become pregnant without a husband when he has not touched me?” His father became angry, so he fled from him. Then Allah sent him as a prophet with “Nāshiyah,” and “Nāshiyah” was a king. That was when grave events became great among the Children of Israel and they committed acts of disobedience. Mentioning the destruction of the Holy House And His saying, may He be exalted: “And We gave Moses the Scripture and made it a guidance for the Children of Israel, [saying], ‘Do not take any other than Me as a disposer of affairs. O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.’ And We conveyed to the Children of Israel in the Scripture: ‘You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness. So when the [time of] the first of the two came, We sent against you servants of Ours possessed of great might, and they probed [even] into the homes, and it was a promise fulfilled. Then We gave back to you a return of victory over them, and We reinforced you with wealth and sons and made you more numerous in manpower. If you do good, you do good for yourselves; and if you do evil, [you do] it to them. Then when the [time of] the second came, [We sent them] to sadden your faces and to enter the mosque as they had entered it the first time and to utterly destroy whatever they had conquered. [Then Allah said], “Perhaps your Lord will have mercy upon you. But if you return, We will return. And We have made Hell, for the disbelievers, a prison-bed.” [Al-Isrāʾ: 2–8]. And from Wahb b. Munabbih, he said: When Allah, may He be exalted, sent Jeremiah to the Children of Israel, and that was when grave events became great among them—so they committed disobedient acts and killed the prophets—Nebuchadnezzar became covetous of them, and Allah cast [that] into his heart, and he told himself to march against them, when Allah willed to take vengeance on them through him. So Allah revealed to Jeremiah: “I am destroying the Children of Israel and taking vengeance upon them. Go stand upon the rock of the Holy House; My command and My revelation will come to you.” So Jeremiah stood, tore his garments, put ashes on his head, fell down prostrating, and said: “O Lord, I wish my mother had not given birth to me when You made me the last of the prophets of the Children of Israel, so that the destruction of the Holy House and the ruin of the Children of Israel should be because of me.” It was said to him: “Raise your head.” He raised his head and wept, then said: “O Lord, whom will You set over them?” He said: “Worshippers of fire, who do not fear My punishment and do not hope for My reward. Rise, O Jeremiah, and listen to My revelation. I will tell you your story and the story of the Children of Israel. Before I created you, I chose you; and before I formed you in your mother’s womb, I consecrated you; and before I brought you out of your mother’s belly, I purified you; and before you reached [maturity], I made you a prophet; and before you reached full strength, I chose you; and for a great matter I selected you. So go with the king, directing him and guiding him.” So he was with the king, guiding him, and revelation came to him from Allah, until grave events became great, and they forgot what Allah had saved them through from their enemy Sennacherib and his armies. Then Allah revealed to Jeremiah: “Rise and relate to them what I command you, and remind them of My favor upon them, and make known to them their grave events.” Jeremiah said: “O Lord, I am weak unless You strengthen me, incapable unless You make me reach, mistaken unless You direct me, forsaken unless You help me, humiliated unless You honor me.” Allah, may He be exalted, said to him: “Do you not know that all matters issue from My will, and that creation and command all belong to Me, and that hearts and tongues all are in My hand? I turn them however I will, and they obey Me. I am Allah; there is nothing like Me. The heavens and the earth and whatever is in them stand by My word. Monotheism is not made pure, and power is not completed, except for Me. No one knows what is with Me except Me. I am the One who spoke to the seas and they understood My speech, and I commanded them and they carried out My command, and I set limits for them, so they do not overstep My limit. They come with waves like mountains, but when they reach My limit, I clothe them in lowliness in obedience to Me, and fear and acknowledgment of My command. I am with you, and nothing will reach you while I am with you. I have sent you to a great creation of Mine to convey to them My messages, so that you may deserve thereby the reward of whoever follows you, and that does not diminish any of their rewards. If you fall short of them, you will deserve thereby the burden of whoever you leave in blindness, and that does not diminish any of their burdens. Go to your people and stand among them, and say to them: Allah has remembered you for the righteousness of your forefathers; therefore He has preserved you, O assembly of sons of the prophets. How did your forefathers find the outcome of obeying Me, and how have you found the outcome of disobeying Me? Did they find anyone who disobeyed Me and was happy with his disobedience? Or did they know anyone who obeyed Me and was wretched with his obedience? Indeed, beasts, when they remember their good homelands, yearn for them. These people have grazed in the meadows of destruction and left the matter by which I honored their forefathers, and they sought honor from other than its [right] way. As for their scholars and monks, they took My servants as chattel, making them worship them and judging among them by other than My Book, until they made them ignorant of My command, made them forget My remembrance and My way, and deluded them concerning Me. So My servants submitted to them in obedience that is fitting only for Me, and they obey them in disobedience to Me. As for their kings and rulers, they were insolent with My favor, felt secure from My plan, and the world deluded them, until they cast away My Book and forgot My covenant. They distort My Book and fabricate lies against My messengers, out of boldness toward Me and heedlessness of Me. Glory be to My majesty, the loftiness of My station, and the greatness of My affair! Is it fitting that there should be a partner with Me in My dominion? Is it fitting for a human being to be obeyed in disobedience to Me? Is it fitting for Me to create servants whom I make lords besides Me? Or should I permit obedience to anyone when it is fitting only for Me? As for their reciters and jurists, they study whatever they choose, and they submit to the kings, following them in the innovations they introduce into My religion, obeying them in disobedience to Me, and fulfilling for them covenants that break My covenant. They are ignorant of what they know and do not benefit from anything they have learned of My Book. As for the children of the prophets, they are subjugated and tempted, plunging along with those who plunge, wishing for the like of My victory for their forefathers and the honor with which I honored them, and they claim that no one is more entitled to that than they, without truthfulness from them, without reflection, and without remembering how the patience of their forefathers was and how their striving in My cause was, until the deluded were deluded; and how they expended their selves and their blood, and were patient and truthful, until My cause became mighty and My religion appeared. I gave these people respite, perhaps they would be ashamed before Me and return. I was gracious to them and pardoned them, and I increased and extended their lifespans, and I gave them excuse, perhaps they would remember. With all that, I rain down the sky upon them, make the earth grow for them, clothe them in well-being, and give them victory over the enemy, yet they only increase in tyranny and distance from Me. Until when is this? Is it Me they mock? Or Me they struggle against? Or Me they deceive? Or Me they defy? By My might, I will surely bring upon them a tribulation in which the forbearing will be bewildered and in which the opinion of those of opinion and the wisdom of the wise will go astray. Then I will surely set over them a tyrant, harsh and insolent. I will clothe him in awe and strip mercy and compassion from his heart. I have sworn that a number and a black mass like the dark night will follow him, having with him armies like patches of clouds and processions like dust clouds. The rustling of his banners is like the flight of vultures, and the charge of his horsemen is like a flock of eagles. They will turn habitation into ruin and villages into wastes, they will spread corruption in the land, and they will utterly destroy whatever they overcome. Their hearts are hard; they do not care, they are not soft, they do not show mercy, they do not see, and they do not hear. They roam the markets with loud voices like the roar of lions; skins shiver from their awe and minds fly from hearing them. They have tongues no one understands and faces upon which evil is apparent, which they do not recognize. By My might, I will surely empty their houses of My books and My sanctuary, and I will surely make their assemblies devoid of their talk and their study, and I will surely make their mosques desolate of their keepers and visitors—those who adorned themselves with building them for other than Me, and spent nights in them and worshipped to earn the world through religion, and studied jurisprudence in them for other than religion, and learned in them for other than deed. I will surely exchange their kings’ honor for humiliation, security for fear, wealth for poverty, blessing for hunger, and long well-being and ease for various kinds of affliction, and garments of brocade and silk for mantles of hair and cloaks, and fragrant perfumes and oils for corpses of the slain, and wearing crowns for shackles of iron, chains, and fetters. Then I will surely restore among them, after wide palaces and strong fortresses, ruin; and after lofty towers, dens of beasts; and after the neighing of horses, the howling of wolves; and after the light of lamps, the smoke of burning; and after companionship, desolation and empty wastes. Then I will surely exchange their women’s bracelets for fetters, their necklaces of pearl and ruby for chains of iron, their colorful perfumes and oils for dust and grime, their walking on carpets for crossing markets and rivers and trotting into the night in the midst of markets, and their curtained chambers and veils for uncovered faces, the market, and exposure, and their fragrant breezes for scorching winds. Then I will surely trample them with various kinds of punishment, so that even if one of them were on a high mountain, that would reach him. Indeed, I only honor the one who honors Me, and I only humiliate the one for whom My command is of little account. Then, during all that, I will surely command the sky, and it will become a layer of iron over them, and I will surely command the earth, and it will become an ingot of brass. No sky will rain and no earth will sprout. If it rains anything during that, I will set blight upon them; if anything escapes it, I will remove blessing from it; if they call upon Me, I will not answer them; if they ask Me, I will not give them; if they weep, I will not have mercy on them; and if they humble themselves before Me, I will turn My face away from them. And if they say: ‘O Allah, You are the One who began with us and our forefathers before us with Your mercy and Your honor, because You chose us for Yourself and placed in us Your prophethood, Your Book, and Your mosques. Then You established us in the lands, made us successors in them, and nurtured us and our forefathers before us with Your favor when we were young, and preserved us and them with Your mercy when we were old. You are the most faithful of bestowers of favor, so do not change even if we change, and do not alter even if we alter, and complete Your bounty, Your grace, Your generosity, and Your kindness.’ If they say that, I will say to them: I begin My servants with My mercy and My favor. If they accept, I complete it; if they seek more, I increase; if they give thanks, I multiply; if they alter, I change; and when they alter, I become angry; and when I become angry, I punish. Nothing can withstand My anger.” Kaʿb said: Jeremiah said: “By Your mercy, I find myself speaking before You, and is it fitting for me, when I am the most lowly and weakest, to speak before You? But by Your mercy You have kept me for this day, and no one is more deserving to fear this punishment and this threat than I, because of what You have accepted from me as a favor, and my remaining in the abode of the sinners while they disobey You around me without any disapproval or change from me. If You punish me, it is for my sin; and if You have mercy on me, that is my expectation of You.” Then he said: “O Lord, glory be to You and praise be to You, and blessed are You, our Lord, and exalted. Will You destroy this town and what surrounds it, when it is the dwelling of Your prophets and the place of Your revelation? O Lord, glory be to You and praise be to You, and blessed are You, our Lord, and exalted—for the ruin of this mosque and the mosques around it, and the houses that were raised for Your remembrance? O Lord, glory be to You and praise be to You, and blessed are You and exalted—for Your hatred of this community and Your punishing them, when they are of the offspring of Abraham Your friend, the community of Moses Your confidant, and the people of David Your chosen one. O Lord, which towns will feel secure from Your punishment after Jerusalem? Which servants will feel secure from Your might after the offspring of Your friend Abraham, the community of Your confidant Moses, and the people of Your vicegerent David? You set over them worshippers of fire!” Allah, may He be exalted, said: “O Jeremiah, whoever disobeys Me should not find My vengeance strange. Indeed, I honored these people only for their obedience to Me. If they disobey Me, I will bring them down to the abode of the disobedient, unless I rescue them with My mercy.” Jeremiah said: “O Lord, You took Abraham as a friend and preserved us through him, and You brought Moses near as a confidant, so we ask You to preserve us and not let us be snatched away, and not to set our enemy over us.” Then Allah revealed to him: “O Jeremiah, I consecrated you in your mother’s womb and delayed you until this day. If your people had protected the orphans, the widows, the poor, and the wayfarer, I would have been their support, and they would have been with Me like a luxuriant garden whose trees are flourishing, whose water is pure, whose water does not sink, and whose fruits do not perish or cease. But I will complain to you about the Children of Israel. I was to them like a compassionate shepherd, keeping from them every drought and every hardship and causing abundance to follow them, until they became like rams butting one another. Woe to them, then woe to them! I only honor the one who honors Me, and I only humiliate the one for whom My command is of little account. The generations before these people used to hide their disobedience to Me, but these people openly volunteer disobedience to Me, displaying it in the mosques, the markets, on the mountaintops, and in the shade of trees, until the sky cried out to Me because of them, and the earth and the mountains cried out, and the wild beasts fled from them to the ends and farthest parts of the earth, and in all that they do not cease, and they do not benefit from what they have learned of the Book.” He said: When Jeremiah conveyed to them the message of their Lord, and they heard the threat and punishment in it, they disobeyed him, denied him, accused him, and said: “You have lied, and you have forged a great lie against Allah. You claim that Allah will leave His earth and His mosques empty of His Book, His worship, and His oneness. Who will worship Him when no worshipper, no mosque, and no book remain for Him on earth? You have indeed forged a great lie against Allah, and madness has befallen you.” So they seized him, shackled him, and imprisoned him. At that point, Allah sent Nebuchadnezzar against them. He came marching with his armies until he encamped in their courtyard, then besieged them. It was as He, may He be exalted, said: “and they probed [even] into the homes” [Al-Isrāʾ: 5]. He said: When the siege grew long for them, they submitted to his judgment. They opened the gates, and they entered through the alleys. That is His saying, may He be exalted: “and they probed [even] into the homes.” He judged among them with the judgment of ignorance and the violence of tyrants. He killed a third of them, took captive a third, and left the crippled, the old, and the elderly women. Then he trampled them with horses, demolished the Holy House, drove away the children, stood the women in the markets with their faces uncovered, killed the fighting men, destroyed the fortresses, demolished the mosques, burned the Torah, and asked about Daniel, who had written the document for him. They found that he had died. The members of his household brought the document out to him. Among them were Daniel b. Ḥizqīl the younger, Mīshāʾīl, ʿIzrāʾīl, and Mīkhāʾīl. He honored that document for them. Daniel b. Ḥizqīl was a successor of Daniel the elder. Nebuchadnezzar and his armies entered the Holy House, trod all of Syria, and killed the Children of Israel until he annihilated them. When he finished with it, he turned back, carrying off the wealth that was there and driving the captives. The number of their boys from the sons of the scholars and kings that came with him reached ninety thousand lads. He cast refuse into the Holy House and slaughtered pigs in it. The boys were seven thousand lads from the house of David, eleven thousand from the tribe of Joseph b. Jacob and his brother Benjamin, eight thousand from the tribe of Issachar b. Jacob, fourteen thousand from the tribe of Zebulun and Naphtali the two sons of Jacob, fourteen thousand from the tribe of Dan b. Jacob, eight thousand from the tribe of Issachar b. Jacob, two thousand from the tribe of Reuben b. Jacob, four thousand from the tribe of Reuben and Levi, and twelve thousand from the rest of the Children of Israel. He departed until he arrived in the land of Babylon. Isḥāq b. Bishr said: Wahb b. Munabbih said: When he had done what he did, it was said to him: “They had a companion who warned them of what befell them and described you and your affair to them, telling them that you would kill their fighting men, take their offspring captive, demolish their mosques, and burn their churches. But they denied him, accused him, beat him, shackled him, and imprisoned him.” Nebuchadnezzar ordered that Jeremiah be brought out of the prison. He said to him: “Did you warn these people of what befell them?” He said: “Yes.” He said: “I knew that.” He said: “Allah sent me to them, and they denied me.” He said: “They denied you, beat you, and imprisoned you?” He said: “Yes.” He said: “Evil is a people who denied their prophet and denied the message of their Lord. Would you like to join me, and I will honor you and share with you? If you prefer to remain in your land, I have granted you safety.” Jeremiah said to him: “I have been in the safety of Allah since I existed and have never left it for a single hour. If the Children of Israel had not left it, they would not have feared you or anyone else, and you would have had no power over them.” When Nebuchadnezzar heard this statement from him, he left him. Jeremiah remained in his place in the land of Aelia. This is an unusual account, containing wise sayings, admonitions, and fine things, and in its Arabicization there is strangeness. Nebuchadnezzar’s dispatch to fight the Children of Israel in Syria Hishām b. Muḥammad b. al-Sāʾib al-Kalbī said: Nebuchadnezzar was a military governor for the region between al-Ahwāz and al-Rūm, serving the king of the Persians, who was Lahrāsb. He had built the city of Balkh, nicknamed “al-Khansāʾ,” fought the Turks, and drove them into the narrowest places. Nebuchadnezzar was sent to fight the Children of Israel in Syria. When he arrived in Syria, the people of Damascus made peace with him. It has been said that the one who sent Nebuchadnezzar was Bahman, king of the Persians, after Bishtāsb b. Lahrāsb, because of the Children of Israel’s aggression against his messengers to them. From Saʿīd b. al-Musayyib: When Nebuchadnezzar arrived in Damascus, he found blood boiling over a rubbish heap—meaning the garbage. He asked them: “What is this blood?” They said: “Our fathers found it like this, and whenever the rubbish appears over it, it appears.” He said: So he killed seventy thousand Muslims and others over that, and it subsided. This is an authentic chain to Saʿīd b. al-Musayyib. What has been mentioned earlier from the words of al-Ḥāfiẓ Ibn ʿAsākir indicates that this is the blood of Yaḥyā b. Zakariyyā. That is not correct, because Yaḥyā b. Zakariyyā came a long time after Nebuchadnezzar. The apparent meaning is that this is the blood of an earlier prophet, or the blood of some righteous person, or of whomsoever Allah willed—Allah knows best. The dispersal of the Children of Israel in the lands Hishām b. al-Kalbī said: Then Nebuchadnezzar arrived at the Holy House. Its king, who was of the house of David, made peace with him, bribed him regarding the Children of Israel, and Nebuchadnezzar took hostages from him and returned. When he reached Tiberias, he learned that the Children of Israel had revolted against their king and killed him because he had made peace with him. So he struck the necks of the hostages with him and returned to them. He took the city by force, killed the fighting men, and took the offspring captive. He said: We have heard that he found Jeremiah the prophet in prison, brought him out, and he related to him what had happened between him and them and his warning to them about that, and how they denied him and imprisoned him. Nebuchadnezzar said: “Evil is a people who disobeyed the Messenger of Allah.” He let him go and treated him kindly. Those who remained of the weak among the Children of Israel gathered to him and said: “We have done evil and wronged ourselves. We repent to Allah, Mighty and Majestic, of what we have done. Pray to Allah to accept our repentance.” So he prayed to his Lord, and Allah revealed to him that He would not do so. If they are truthful, let them stay with you in this town. He told them what Allah, may He be exalted, had commanded him. They said: “How can we stay in this town when it is ruined and Allah is angry with its people?” So they refused to stay. Ibn al-Kalbī said: From that time the Children of Israel dispersed throughout the lands. One group of them settled in the Ḥijāz, another in Yathrib, another in Wādī al-Qurā, and a remnant of them went to Egypt. Nebuchadnezzar wrote to its king, demanding from him those of them who had fled to him, but he refused. So he rode with his army, fought him, overpowered him, and defeated him, and took their offspring captive. Then he rode to the lands of the Maghrib, until he reached the farthest part of that region. He said: Then he returned with many captives from the land of the Maghrib, Egypt, the people of the Holy House, the land of Palestine, and Jordan. Among the captives was Daniel. I say: The apparent meaning is that he was Daniel b. Ḥizqīl the younger, not the elder, according to what Wahb b. Munabbih mentioned, and Allah knows best.

287. Tarikh (al-Tabari) 287No grade recorded

     ذِكْرُ شَيْءٍ مِنْ خَبَرِ دَانْيَالَ، عَلَيْهِ السَّلَامُ   عَنْ عَبْدِ اللَّهِ بْنِ أَبِي الْهُذَيْلِ، قَالَ: ضَرَّى بُخْتُ نَصَّرَ أَسَدَيْنِ، فَأَلْقَاهُمَا فِي جُبٍّ وَجَاءَ بِدَانْيَالَ فَأَلْقَاهُ عَلَيْهِمَا، فَلَمْ يُهَيِّجَاهُ فَمَكَثَ مَا شَاءَ اللَّهُ، ثُمَّ اشْتَهَى مَا يَشْتَهِي الْآدَمِيُّونَ مِنَ الطَّعَامِ وَالشَّرَابِ، فَأَوْحَى اللَّهُ إِلَى أَرْمِيَا وَهُوَ بِالشَّامِ: أَنْ أَعْدِدْ طَعَامًا وَشَرَابًا لِدَانْيَالَ. فَقَالَ: يَا رَبِّ، أَنَا بِالْأَرْضِ الْمُقَدَّسَةِ وَدَانْيَالُ بِأَرْضِ بَابِلَ مِنْ أَرْضِ الْعِرَاقِ. فَأَوْحَى اللَّهُ إِلَيْهِ: أَنْ أَعْدِدْ مَا أَمَرْنَاكَ بِهِ فَإِنَّا سَنُرْسِلُ مَنْ يَحْمِلُكَ وَيَحْمِلُ مَا أَعْدَدْتَ. فَفَعَلَ، وَأَرْسَلَ إِلَيْهِ مَنْ حَمَلَهُ وَحَمَلَ مَا أَعَدَّ حَتَّى وَقَفَ عَلَى رَأْسِ الْجُبِّ فَقَالَ: دَانْيَالُ، دَانْيَالُ. فَقَالَ: مَنْ هَذَا ؟ قَالَ: أَنَا أَرْمِيَا. فَقَالَ: مَا جَاءَ بِكَ ؟ فَقَالَ: أَرْسَلَنِي إِلَيْكَ رَبُّكَ. قَالَ: وَقَدْ ذَكَرَنِي رَبِّي ؟ قَالَ: نَعَمْ. فَقَالَ دَانْيَالُ: الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى مَنْ ذَكَرَهُ، وَالْحَمْدُ لِلَّهِ الَّذِي لَا يُخَيِّبُ مَنْ رَجَاهُ، وَالْحَمْدُ لِلَّهِ الَّذِي مَنْ وَثِقَ بِهِ لَمْ يَكِلْهُ إِلَى غَيْرِهِ، وَالْحَمْدُ لِلَّهِ الَّذِي يَجْزِي بِالْإِحْسَانِ إِحْسَانًا، وَالْحَمْدُ لِلَّهِ الَّذِي يَجْزِي بِالصَّبْرِ نَجَاةً، وَالْحَمْدُ لِلَّهِ الَّذِي هُوَ يَكْشِفُ ضُرَّنَا بَعْدَ كَرْبِنَا، وَالْحَمْدُ لِلَّهِ الَّذِي هُوَ ثِقَتُنَا حِينَ تَسُوءُ ظُنُونُنَا بِأَعْمَالِنَا، وَالْحَمْدُ لِلَّهِ الَّذِي هُوَ رَجَاؤُنَا حِينَ تَنْقَطِعُ الْحِيَلُ عَنَّا. ما وجده المسلمون عند فتح تستر ودعاء النبي دانيال وَقَالَ أَبُو الْعَالِيَةِ: لَمَّا افْتَتَحْنَا تُسْتَرَ وَجَدْنَا فِي مَالِ بَيْتِ الْهُرْمُزَانِ سَرِيرًا، عَلَيْهِ رَجُلٌ مَيِّتٌ، عِنْدَ رَأْسِهِ مُصْحَفٌ، فَأَخَذْنَا الْمُصْحَفَ فَحَمَلْنَاهُ إِلَى عُمَرَ بْنِ الْخَطَّابِ، فَدَعَا لَهُ كَعْبًا فَنَسَخَهُ بِالْعَرَبِيَّةِ، فَأَنَا أَوَّلُ رَجُلٍ مِنَ الْعَرَبِ قَرَأَهُ، قَرَأْتُهُ مِثْلَ مَا أَقْرَأُ الْقُرْآنَ هَذَا. فَقُلْتُ لِأَبِي الْعَالِيَةِ: مَا كَانَ فِيهِ ؟ قَالَ: سِيَرُكُمْ وَأُمُورُكُمْ وَلُحُونُ كَلَامِكُمْ وَمَا هُوَ كَائِنٌ بَعْدُ. قُلْتُ: فَمَا صَنَعْتُمْ بِالرَّجُلِ ؟ قَالَ: حَفَرْنَا بِالنَّهَارِ ثَلَاثَةَ عَشَرَ قَبْرًا مُتَفَرِّقَةً، فَلَمَّا كَانَ بِاللَّيْلِ دَفَنَّاهُ وَسَوَّيْنَا الْقُبُورَ كُلَّهَا ; لِنُعَمِّيَهُ عَلَى النَّاسِ فَلَا يَنْبِشُونَهُ. قُلْتُ: فَمَا يَرْجُونَ مِنْهُ ؟ قَالَ: كَانَتِ السَّمَاءُ إِذَا حُبِسَتْ عَنْهُمْ بَرَزُوا بِسَرِيرِهِ فَيُمْطَرُونَ. قُلْتُ: مَنْ كُنْتُمْ تَظُنُّونَ الرَّجُلَ ؟ قَالَ: رَجُلٌ يُقَالُ لَهُ دَانْيَالُ. قُلْتُ: مُنْذُ كَمْ وَجَدْتُمُوهُ قَدْ مَاتَ ؟ قَالَ: مُنْذُ ثَلَاثِمِائَةِ سَنَةٍ. قُلْتُ: مَا تَغَيَّرَ مِنْهُ شَيْءٌ ؟ قَالَ: لَا إِلَّا شَعَرَاتٌ مِنْ قَفَاهُ ; إِنَّ لُحُومَ الْأَنْبِيَاءِ لَا تُبْلِيهَا الْأَرْضُ وَلَا تَأْكُلُهَا السِّبَاعُ. وَهَذَا إِسْنَادٌ صَحِيحٌ إِلَى أَبِي الْعَالِيَةِ وَلَكِنْ إِنْ كَانَ تَارِيخُ وَفَاتِهِ مَحْفُوظًا مِنْ ثَلَاثِمِائَةِ سَنَةٍ، فَلَيْسَ بِنَبِيٍّ بَلْ هُوَ رَجُلٌ صَالِحٌ ; لِأَنَّ عِيسَى ابْنَ مَرْيَمَ لَيْسَ بَيْنَهُ وَبَيْنَ رَسُولِ اللَّهِ ﷺ نَبِيٌّ، بِنَصِّ الْحَدِيثِ الَّذِي فِي الْبُخَارِيِّ وَالْفَتْرَةُ الَّتِي كَانَتْ بَيْنَهُمَا أَرْبَعُمِائَةِ سَنَةٍ، وَقِيلَ: سِتُّمِائَةٍ. وَقِيلَ: سِتُّمِائَةٍ وَعِشْرُونَ سَنَةً. وَقَدْ يَكُونُ تَارِيخُ وَفَاتِهِ مِنْ ثَمَانِمِائَةِ سَنَةٍ، وَهُوَ قَرِيبٌ مِنْ وَقْتِ دَانْيَالَ إِنْ كَانَ كَوْنُهُ دَانْيَالَ هُوَ الْمُطَابِقَ لِمَا فِي نَفْسِ الْأَمْرِ ; فَإِنَّهُ قَدْ يَكُونُ رَجُلًا آخَرَ ; إِمَّا مِنَ الْأَنْبِيَاءِ أَوِ الصَّالِحِينَ، وَلَكِنْ قَرُبَتِ الظُّنُونُ أَنَّهُ دَانْيَالُ لِأَنَّ دَانْيَالَ كَانَ قَدْ أَخَذَهُ مَلِكُ الْفُرْسِ، فَأَقَامَ عِنْدَهُ مَسْجُونًا كَمَا تَقَدَّمَ. وَقَدْ رُوِيَ بِإِسْنَادٍ صَحِيحٍ إِلَى أَبِي الْعَالِيَةِ أَنَّ طُولَ أَنْفِهِ شِبْرٌ. وَعَنْ أَنَسِ بْنِ مَالِكٍ بِإِسْنَادٍ جَيِّدٍ، أَنَّ طُولَ أَنْفِهِ ذِرَاعٌ. فَيَحْتَمِلُ عَلَى هَذَا أَنْ يَكُونَ رَجُلًا مِنَ الْأَنْبِيَاءِ الْأَقْدَمِينَ قَبْلَ هَذِهِ الْمُدَدِ. وَاللَّهُ أَعْلَمُ. وَعَنْ أَبِي الْأَشْعَثِ الْأَحْمَرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ دَانْيَالَ دَعَا رَبَّهُ عَزَّ وَجَلَّ أَنْ تَدْفِنَهُ أُمَّةُ مُحَمَّدٍ فَلَمَّا افْتَتَحَ أَبُو مُوسَى الْأَشْعَرِيُّ تُسْتَرَ، وَجَدَهُ فِي تَابُوتٍ  ، تَضْرِبُ عُرُوقُهُ وَوَرِيدَهُ، وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ قَالَ: مَنْ دَلَّ عَلَى دَانْيَالَ فَبَشِّرُوهُ بِالْجَنَّةِ. فَكَانَ الَّذِي دَلَّ عَلَيْهِ رَجُلٌ يُقَالُ لَهُ: حُرْقُوصٌ فَكَتَبَ أَبُو مُوسَى إِلَى عُمَرَ بِخَبَرِهِ، فَكَتَبَ إِلَيْهِ عُمَرُ أَنِ ادْفِنْهُ، وَابْعَثْ إِلَى حُرْقُوصٍ ; فَإِنَّ النَّبِيَّ ﷺ بَشَّرَهُ بِالْجَنَّةِ. وَعَنْ عَنْبَسَةَ بْنِ سَعِيدٍ، - وَكَانَ عَالِمًا - قَالَ: وَجَدَ أَبُو مُوسَى مَعَ دَانْيَالَ مُصْحَفًا، وَجَرَّةً فِيهَا وَدَكٌ وَدَرَاهِمُ، وَخَاتَمُهُ، فَكَتَبَ أَبُو مُوسَى بِذَلِكَ إِلَى عُمَرَ فَكَتَبَ إِلَيْهِ عُمَرُ: أَمَّا الْمُصْحَفُ فَابْعَثْ بِهِ إِلَيْنَا، وَأَمَّا الْوَدَكُ فَابْعَثْ إِلَيْنَا مِنْهُ، وَمُرْ مَنْ قِبَلَكَ مِنَ الْمُسْلِمِينَ يَسْتَشْفُونَ بِهِ، وَاقْسِمِ الدَّرَاهِمَ بَيْنَهُمْ، وَأَمَّا الْخَاتَمُ فَقَدْ نَفَّلْنَاكَهُ. وَرَوَى ابْنُ أَبِي الدُّنْيَا مِنْ غَيْرِ وَجْهٍ، أَنَّ أَبَا مُوسَى لَمَّا وَجَدَهُ وَذَكَرُوا لَهُ أَنَّهُ دَانْيَالُ، الْتَزَمَهُ وَعَا?َقَهُ وَقَبَّلَهُ، وَكَتَبَ إِلَى عُمَرَ يَذْكُرُ لَهُ أَمْرَهُ، وَأَنَّهُ وَجَدَ عِنْدَهُ مَالًا مَوْضُوعًا، قَرِيبًا مِنْ عَشَرَةِ آلَافِ دِرْهَمٍ، وَكَانَ مَنْ جَاءَ اقْتَرَضَ مِنْهَا، فَإِنْ رَدَّهَا وَإِلَّا مَرِضَ، وَأَنَّ عِنْدَهُ رَبْعَةً، فَأَمَرَ عُمَرُ بِأَنْ يُغْسَلَ بِمَاءٍ وَسِدْرٍ، وَيُكَفَّنَ وَيُدْفَنَ، وَيُخْفَى قَبْرُهُ، فَلَا يَعْلَمُ بِهِ أَحَدٌ، وَأَمَرَ بِالْمَالِ أَنْ يُرَدَ إِلَى بَيْتِ الْمَالِ، وَبِالرَّبْعَةِ فَتُحْمَلُ إِلَيْهِ، وَنَفَلَهُ خَاتَمَهُ. وَرُوِيَ عَنْ أَبِي مُوسَى، أَنَّهُ أَمَرَ أَرْبَعَةً مِنَ الْأُسَرَاءِ فَسَكَرُوا نَهْرًا، وَحَفَرُوا فِي وَسَطِهِ قَبْرًا، فَدَفَنَهُ فِيهِ، ثُمَّ قَدَّمَ الْأَرْبَعَةَ الْإُسَرَاءَ فَضَرَبَ أَعْنَاقَهُمْ، فَلَمْ يَعْلَمْ مَوْضِعَ قَبْرِهِ غَيْرُ أَبِي مُوسَى الْأَشْعَرِيِّ، ؓ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ: رَأَيْتُ فِي يَدِ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى الْأَشْعَرِيِّ خَاتَمًا، نَقْشُ فَصِّهِ أَسَدَانِ بَيْنَهُمَا رَجُلٌ يَلْحَسَانِ ذَلِكَ الرَّجُلَ، قَالَ أَبُو بُرْدَةُ: هَذَا خَاتَمُ ذَلِكَ الرَّجُلِ الْمَيِّتِ الَّذِي زَعَمَ أَهْلُ هَذِهِ الْبَلْدَةِ أَنَّهُ دَانْيَالُ أَخَذَهُ أَبُو مُوسَى يَوْمَ دَفَنَهُ. قَالَ أَبُو بُرْدَةَ: فَسَأَلَ أَبُو مُوسَى عُلَمَاءَ تِلْكَ الْقَرْيَةِ عَنْ نَقْشِ ذَلِكَ الْخَاتَمِ، فَقَالُوا: إِنَّ الْمَلِكَ الَّذِي كَانَ دَانْيَالُ فِي سُلْطَانِهِ جَاءَهُ الْمُنَجِّمُونَ وَأَصْحَابُ الْعِلْمِ، فَقَالُوا لَهُ: إِنَّهُ يُولَدُ لَيْلَةَ كَذَا وَكَذَا غُلَامٌ يَعُورُ مُلْكَكَ وَيُفْسِدُهُ. فَقَالَ الْمَلِكُ: وَاللَّهِ لَا يَبْقَى تِلْكَ اللَّيْلَةَ غُلَامٌ إِلَّا قَتَلْتُهُ. إِلَّا أَنَّهُمْ أَخَذُوا دَانْيَالَ فَأَلْقَوْهُ فِي أَجَمَةِ الْأَسَدِ، فَبَاتَ الْأَسَدُ وَلَبْوَتُهُ يَلْحَسَانِهِ، وَلَمْ يَضُرَّاهُ، فَجَاءَتْ أُمُّهُ فَوَجَدَتْهُمَا يَلْحَسَانِهِ، فَنَجَّاهُ اللَّهُ بِذَلِكَ حَتَّى بَلَغَ مَا بَلَغَ. قَالَ أَبُو بُرْدَةَ: قَالَ أَبُو مُوسَى: قَالَ عُلَمَاءُ تِلْكَ الْقَرْيَةِ: فَنَقَشَ دَانْيَالُ صُورَتَهُ وَصُورَةَ الْأَسَدَيْنِ يَلْحَسَانِهِ فِي فَصِّ خَاتَمِهِ ; لِئَلَّا يَنْسَى نِعْمَةَ اللَّهِ عَلَيْهِ فِي ذَلِكَ. وَقِيلَ: لَمَّا تَمَّتْ عِمَارَةُ بَيْتِ الْمَقْدِسِ سَأَلَ أُرْمِيَا رَبَّهُ عَزَّ وَجَلَّ أَنْ يَقْبِضَهُ إِلَيْهِ، فَمَاتَ، وَأَنْقَذَ اللَّهُ بَنِي إِسْرَائِيلَ مِنْ أَرْضِ بَابِلَ عَلَى يَدَيْ دَانْيَالَ. وَكَانَ دَانْيَالُ مِمَّنْ سَبَاهُ بُخْتُ نَصَّرَ فِي تَخْرِيبِ بَيْتِ الْمَقْدِسِ، فَرَمَى بِهِ فِي جُبٍّ مَغْلُولًا فِي فَلَاةٍ مِنَ الْأَرْضِ، وَأَلْقَى مَعَهُ سَبُعَيْنِ، وَأَطْبَقَ عَلَيْهِ الْجُبَّ، فَبَقِيَ تِسْعَةَ أَيَّامٍ. فَأَوْحَى اللَّهُ تَعَالَى إِلَى نَبِيٍّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ: انْطَلِقْ فَاسْتَخْرِجْ دَانْيَالَ مِنَ الْجُبِّ، فَقَالَ: يَا رَبِّ مَنْ يَدُلُّنِي عَلَيْهِ؟ قَالَ: يَدُلُّكَ عَلَيْهِ مَرْكَبُكَ، فَرَكِبَ أَتَانًا لَهُ، فَخَرَجَ يَطُوفُ، فَقَالَ: يَا صَاحِبَ الْجُبِّ، فَأَجَابَهُ دَانْيَالُ، فَقَالَ: قَدْ أَسْمَعْتَ فَمَا تُرِيدُ؟ قَالَ: أَنَا رَسُولُ اللَّهِ إِلَيْكَ لِأَسْتَخْرِجَكَ مِنْ هَذَا الْمَوْضِعِ، فَقَالَ دَانْيَالُ: الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى مَنْ ذَكَرَهُ،  وَالْحَمْدُ لِلَّهِ الَّذِي لَا يَكِلُ مَنْ تَوَكَّلَ عَلَيْهِ إِلَى غَيْرِهِ، وَالْحَمْدُ لِلَّهِ الَّذِي يَجْزِي بِالْإِحْسَانِ إِحْسَانًا، وَبِالْإِسَاءَةِ غُفْرَانًا. ثُمَّ اسْتَخْرَجَهُ وَالسَّبُعَانِ يَمْشِيَانِ مَعَهُ، فَعَزَمَ عَلَيْهِمَا دَانْيَالُ أَنْ يَرْجِعَا إِلَى الْغَيْضَةِ. وَقَدْ رُوِّينَا أَنَّ بُخْتَ نَصَّرَ اتَّخَذَ صَنَمًا وَأَمَرَ بِالسُّجُودِ لَهُ فَلَمْ يَسْجُدْ دَانْيَالُ وَأَصْحَابُهُ، فَأَمَرَ بِهِمْ فَأُلْقُوا فِي أَتُونٍ فَلَمْ يَحْتَرِقُوا. رؤيا بختنصر وتأويل دانيال لها عَنْ كَعْبٍ، قَالَ: كَانَ سَبَبُ اسْتِنْقَاذِ بَنِي إِسْرَائِيلَ مِنْ أَرْضِ بَابِلَ أَنَّ بُخْتَ نَصَّرَ لَمَّا صَدَرَ مِنْ بَيْتِ الْمَقْدِسِ بِالْأُسَارَى، وَفِيهِمْ دَانْيَالُ وَعُزَيْرٌ، فَاتَّخَذَ بَنِي إِسْرَائِيلَ خَوَلًا زَمَانًا طَوِيلًا، وَإِنَّهُ رَأَى رُؤْيَا فَزِعَ مِنْهَا، فَدَعَا كَهَنَتَهُ وَسَحَرَتَهُ فَأَخْبَرَهُمْ بِمَا أَصَابَهُ مِنَ الْكَرْبِ فِي رُؤْيَاهُ، وَسَأَلَهُمْ أَنْ يَعْبُرُوهَا، فَقَالُوا: قُصَّهَا عَلَيْنَا، قَالَ: قَدْ أُنْسِيتُهَا، فَأَخْبِرُونِي بِتَأْوِيلِهَا، قَالُوا: لَا نَقْدِرُ حَتَّى تَقُصَّهَا، فَغَضِبَ وَقَالَ: قَدْ أَجَّلْتُكُمْ ثَلَاثَةَ أَيَّامٍ فَإِنْ أَتَيْتُمُونِي بِتَأْوِيلِهَا وَإِلَّا قَتَلْتُكُمْ. وَشَاعَ ذَلِكَ فِي النَّاسِ، فَبَلَغَ دَانْيَالَ وَهُوَ مَحْبُوسٌ، فَقَالَ لِصَاحِبِ السَّجْنِ: هَلْ لَكَ أَنْ تَذْكُرَنِي لِلْمَلِكِ، فَإِنَّ عِنْدِي عِلْمَ رُؤْيَاهُ، وَإِنِّي أَرْجُو أَنْ تَنَالَ بِذَلِكَ عِنْدَهُ مَنْزِلَةً، فَقَالَ لَهُ: إِنِّي أَخَافُ عَلَيْكَ سَطْوَةَ الْمَلِكِ، لَعَلَّ غَمَّ السَّجْنِ حَمَلَكَ عَلَى أَنْ تُرَوِّحَ بِمَا لَيْسَ عِنْدَكَ فِيهِ عِلْمٌ، قَالَ دَانْيَالُ: لَا تَخَفْ عَلَيَّ فَإِنَّ لِي رَبًّا يُخْبِرُنِي بِمَا شِئْتُ مِنْ حَاجَتِي. فَانْطَلَقَ صَاحِبُ السَّجْنِ فَأَخْبَرَ بُخْتَ نَصَّرَ بِذَلِكَ، فَدَعَا دَانْيَالَ فَدَخَلَ، وَلَا يَدْخُلُ عَلَيْهِ أَحَدٌ إِلَّا سَجَدَ لَهُ، فَوَقَفَ دَانْيَالُ وَلَمْ يَسْجُدْ، فَقَالَ الْمَلِكُ لِمَنْ فِي الْبَيْتِ: اخْرُجُوا، فَخَرَجُوا، فَقَالَ: مَا مَنَعَكَ أَنْ تَسْجُدَ لِي؟ قَالَ: إِنَّ لِي رَبًّا أَتَانِي هَذَا الْعِلْمَ عَلَى أَنْ لَا أَسْجُدَ لِغَيْرِهِ، فَخَشِيتُ أَنْ أَسْجُدَ لَكَ فَيَنْسَلِخَ عَنِّي الْعِلْمُ ثُمَّ أَصِيرَ فِي يَدَيْكَ أُمِّيًّا لَا تَنْتَفِعُ بِي فَتَقْتُلُنِي، فَرَأَيْتُ تَرْكَ السَّجْدَةِ أَهْوَنَ مِنَ الْقَتْلِ، وَخَطَرُ سَجْدَةٍ أَهْوَنُ مِنَ الْكَرْبِ الَّذِي أَنْتَ فِيهِ، فَتَرَكْتُ السُّجُودَ نَظَرًا إِلَى ذَلِكَ. فَقَالَ بُخْتُ نَصَّرَ: لَمْ يَكُنْ قَطُّ أَوْثَقَ فِي نَفْسِي مِنْكَ حَيْثُ وَفَيْتَ لِإِلَهِكَ، وَأَعْجَبُ الرِّجَالِ عِنْدِي الَّذِينَ يُوفُونَ لِأَرْبَابِهِمْ بِالْعُهُودِ، فَهَلْ عِنْدَكَ عِلْمٌ بِهَذِهِ الرُّؤْيَا الَّتِي رَأَيْتُ؟ قَالَ: نَعَمْ عِنْدِي عِلْمُهَا وَتَفْسِيرُهَا. قَالَ: رَأَيْتَ صَنَمًا عَظِيمًا، رِجْلَاهُ فِي الْأَرْضِ وَرَأْسُهُ يَمَسُّ السَّمَاءَ، أَعْلَاهُ مِنْ ذَهَبٍ وَوَسَطُهُ مِنْ فِضَّةٍ، وَأَسْفَلُهُ مِنْ نُحَاسٍ، وَسَاقَاهُ مِنْ حَدِيدٍ، وَرِجْلَاهُ مِنْ فَخَّارٍ، فَبَيْنَا أَنْتَ تَنْظُرُ إِلَيْهِ قَدْ أَعْجَبَكَ حُسْنُهُ وَإِحْكَامُ صَنْعَتِهِ قَذَفَهُ اللَّهُ بِحَجَرٍ مِنَ السَّمَاءِ فَوَقَعَ عَلَى قُبَّةِ رَأْسِهِ، فَدَقَّهُ حَتَّى طَحَنَهُ، فَاخْتَلَطَ ذَهَبُهُ وَفِضَّتُهُ وَنُحَاسُهُ وَحَدِيدُهُ وَفَخَّارُهُ حَتَّى يُخَيَّلَ إِلَيْكَ أَنَّهُ لَوِ اجْتَمَعَ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يُمَيِّزُوا بَعْضَهُ مِنْ بَعْضٍ لَمْ يَقْدِرُوا عَلَى ذَلِكَ، وَلَوْ هَبَّتِ الرِّيحُ لَأَذْرَتْهُ. وَنَظَرْتَ إِلَى الْحَجَرِ الَّذِي قُذِفَ بِهِ يَرْبُو وَيَعْظُمُ وَيَنْتَشِرُ حَتَّى مَلَأَ الْأَرَضِينَ كُلَّهَا فَصِرْتَ لَا تَرَى [إِلَّا] السَّمَاءَ وَالْحَجَرَ. قَالَ لَهُ بُخْتُ نَصَّرَ: صَدَقْتَ هَذِهِ الرُّؤْيَا الَّتِي رَأَيْتُ. فَمَا تَأْوِيلُهَا؟ قَالَ: أَمَّا الصَّنَمُ فَأُمَمٌ مُخْتَلِفَةٌ فِي أَوَّلِ الزَّمَانِ وَفِي أَوْسَطِهِ وَفِي آخِرِهِ. وَأَمَّا الذَّهَبُ فَهَذَا الزَّمَانُ، وَهَذِهِ الْأُمَّةُ الَّتِي أَنْتَ فِيهَا وَأَنْتَ مَلِكُهَا. وَأَمَّا الْفِضَّةُ ابْنُكَ مِنْ بَعْدِكَ يَمْلِكُهَا، وَأَمَّا النُّحَاسُ فَإِنَّهُ الرُّومُ، وَأَمَّا الْحَدِيدُ فَفَارِسُ، وَأَمَّا الْفَخَّارُ فَأُمَّتَانِ تَمْلِكُهُمَا امْرَأَتَانِ إِحْدَاهُمَا فِي مَشْرِقِ الْيَمَنِ، وَالْأُخْرَى فِي غَرْبِيِّ الشَّامِ. وَأَمَّا الْحَجَرُ الَّذِي قُذِفَ بِهِ الصَّنَمُ؟ حَذَفَ اللَّهُ بِهِ هَذِهِ الْأُمَمَ فِي آخِرِ الزَّمَانِ، فَيَظْهَرُ عَلَيْهَا حَتَّى يُبْعَثَ نَبِيٌّ أُمِّيٌّ مِنَ الْعَرَبِ فَيُدَوِّخُ بِهِ الْأُمَمَ وَالْأَدْيَانَ كَمَا رَأَيْتَ الْحَجْرَ دَوَّخَ أَصْنَافَ الصَّنَمِ، وَيُظْهِرُهُ عَلَى الْأَدْيَانِ وَالْأُمَمِ كَمَا رَأَيْتَ الْحَجَرَ ظَهَرَ عَلَى الْأَرْضِ وَانْتَشَرَ فِيهَا حَتَّى مَلَأَهَا، فَيُحِقُّ اللَّهُ بِهِ الْحَقَّ، وَيُزْهِقُ بِهِ الْبَاطِلَ، وَيُعِزُّ بِهِ الْأَذِلَّةَ، وَيَنْصُرُ بِهِ الْمُسْتَضْعَفِينَ. فَقَالَ لَهُ بُخْتُ نَصَّرَ: مَا أَعْلَمُ أَحَدًا اسْتَفْتَيْتُ بِهِ مُنْذُ وُلِّيتُ الْمُلْكَ عَلَى شَيْءٍ غَلَبَنِي غَيْرَكَ، وَلَا لِأَحَدٍ عِنْدِي يَدٌ أَعْظَمُ مِنْ يَدِكَ، وَأَنَا أُجَازِيكَ بِإِحْسَانِكَ، فَاخْتَرْ مِنْ ثَلَاثِ خِلَالٍ أَعْرِضُهُنَّ عَلَيْكَ: إِنْ أَحْبَبْتَ أَنْ أَرُدَّكَ إِلَى بِلَادِكَ، وَأُعْمِرَ لَكَ كُلَّ شَيْءٍ خَرَّبْتُهُ، وَإِنْ أَحْبَبْتَ كَتَبْتُ لَكَ أَمَانًا تَأْمَنُ بِهِ حَيْثُ مَا مَلَكْتَ، وَإِنْ أَحْبَبْتَ أَنْ تُقِيمَ مَعِي فَأُوَاسِيَكَ. قَالَ دَانْيَالُ: أَمَّا قَوْلُكَ تَرُدُّنِي إِلَى بِلَادِي وَتَعْمُرُ لِي مَا خَرَّبْتَ، فَإِنَّهَا أَرْضٌ كَتَبَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهَا الْخَرَابَ وَعَلَى أَهْلِهَا الْفَنَاءَ إِلَى أَجَلٍ مَعْلُومٍ، فَلَيْسَ تَقْدِرُ عَلَى أَنْ تَعْمُرَ مَا خَرَّبَ اللَّهُ وَلَا تَرُدَّ أَجَلًا أَجَّلَهُ اللَّهُ حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ، وَيَنْقَضِيَ هَذَا الْبَلَاءُ الَّذِي كَتَبَ اللَّهُ عَلَى إِيلِيَا وَأَهْلِهَا. وَأَمَّا قَوْلُكَ: أَنْ تَكْتُبَ لِي أَمَانًا آمَنُ بِهِ حَيْثُ مَا تَوَجَّهْتُ، فَإِنَّهُ لَا يَنْبَغِي لِي أَنْ أَطْلُبَ مَعَ أَمَانِ اللَّهِ أَمَانَ مَخْلُوقٍ. وَأَمَّا مَا ذَكَرْتَ مِنْ مُوَاسَاتِكَ، فَإِنَّ ذَلِكَ أَرْفَقُ لِي يَوْمِي هَذَا حَتَّى يُقْضَى فِينَا قَضَاءٌ. منزلة دانيال عند بختنصر فَجَمَعَ بُخْتُ نَصَّرَ وَلَدَهُ وَحَشَمَهُ وَأَهْلَ الْعِلْمِ وَالرَّأْيِ مِنْ أَهْلِ الْمَمْلَكَةِ، فَقَالَ لَهُمْ: هَذَا رَجُلٌ حَكِيمٌ، قَدْ فَرَّجَ اللَّهُ بِهِ عَنِّي الْكَرْبَ الَّذِي عَجَزْتُ عَنْهُ، وَإِنِّي رَأَيْتُ أَنْ أُوَلِّيَهُ أَمْرَكُمْ، فَخُذُوا مِنْ أَدَبِهِ وَحِكْمَتِهِ وَأَعْظِمُوا حَقَّهُ، فَإِذَا جَاءَكُمْ رَسُولَانِ أَحَدُهُمَا مِنِّي وَالْآخَرُ مِنْ دَانْيَالَ فَآثِرُوا حَاجَتَهُ عَلَى حَاجَتِي. قَالَ: فَنَزَلَ مِنْهُ دَانْيَالُ أَفْضَلَ الْمَنَازِلِ، فَجَعَلَ تَدْبِيرَ مُلْكِهِ إِلَيْهِ، فَلَمَّا رَأَى ذَلِكَ عُظَمَاءُ أَهْلِ بَابِلَ حَسَدُوا دَانْيَالَ، فَاجْتَمَعُوا إِلَى بُخْتَ نَصَّرَ، فَقَالُوا لَهُ: لَمْ يَكُنْ عَلَى الْأَرْضِ مَلِكٌ أَعَزُّ مِنْ مَلِكِنَا، وَلَا قَوْمٌ أَهْيَبُ فِي صُدُورِ أَهْلِ الْأَرْضِ مِنَّا، حَتَّى دَانَتْ لَنَا الْأَرْضُ، وَالْآنَ قَدْ طَمِعُوا فِينَا مُنْذُ قَلَّدْتَ مُلْكَكَ هَذَا الْعَبْدَ الْإِسْرَائِيلِيَّ، فَقَالَ: أَتَنْقِمُونِي أَنِّي عَمَدْتُ إِلَى أَحْكَمِ أَهْلِ الْأَرْضِ، فَاسْتَعَنْتُ بِهِ. هلاك بختنصر وتنصيب ابنه مكانه ثُمَّ إِنَّ بُخْتَ نَصَّرَ هَلَكَ بِبَعُوضَةٍ سُلِّطَتْ عَلَيْهِ وَمَلَكَ مَكَانَهُ ابْنُهُ "بَلْطَا" فَبَطَشَ بَطْشَ الْجَبَّارِينَ، وَكَانَ يَشْرَبُ الْخَمْرَ فِي آنِيَةِ مَسْجِدِ بَيْتِ الْمَقْدِسِ الَّتِي غَنِمَهَا أَبُوهُ، فَنَهَاهُ دَانْيَالُ، ثُمَّ قَالَ لَهُ: إِنَّكَ تُقْتَلُ إِلَى ثَلَاثَةٍ، وَيَسْلُبُ اللَّهُ مُلْكَكَ، فَدَخَلَ بَيْتَهُ وَأَغْلَقَ بَابَهُ وَدَعَا أَوْثَقَ النَّاسِ عِنْدَهُ، وَقَالَ: الْزَمْ عَتَبَةَ بَابِي فَلَا يَمُرُّ بِكَ أَحَدٌ فِي هَذِهِ الْأَيَّامِ الثَّلَاثَةِ إِلَّا قَتَلْتَهُ، وَإِنْ قَالَ: إِنِّي أَنَا الْمَلِكُ. فَلَمَّا مَضَتِ الْأَيَّامُ الثَّلَاثَةُ قَامَ الْمَلِكُ فَخَرَجَ مِنَ الْبَابِ فَرِحًا، فَمَرَّ بِالْحَارِسِ، فَقَامَ الْحَارِسُ فَضَرَبَهُ بِالسَّيْفِ، وَهُوَ يَقُولُ: أَنَا الْمَلِكُ، فَيَقُولُ: كَذَبْتَ فَقَتَلَهُ. وفاة دانيال وَرَجَعَ بَنُو إِسْرَائِيلَ إِلَى بَيْتِ الْمَقْدِسِ، فَمَكَثُوا بِأَحْسَنِ حَالٍ حَتَّى مَاتَ دَانْيَالُ، ثُمَّ كَثُرَتْ فِيهِمُ الْأَحْدَاثُ وَالْبَغْيُ، فَسَلَّطَ اللَّهُ عَلَيْهِمْ أَرْطَاصُوسَ، فَقَتَلَ وَسَبَى. وَهَذَا دَانْيَالُ مِنْ بَنِي إِسْرَائِيلَ، وَهُوَ مَدْفُونٌ بِالسُّوسِ، وَلَمَّا فَتَحَ أَبُو مُوسَى السُّوسَ دُلَّ عَلَى جُثَّةِ دَانْيَالَ، فَقَامَ رَجُلٌ إِلَى جُثَّتِهِ، فَكَانَتْ رُكْبَةُ دَانْيَالَ مُحَاذِيَةً رَأْسَهُ، وَلَيْسَ بِدَانْيَالَ الْأَكْبَرِ، فَإِنَّ ذَاكَ كَانَ بَيْنَ نُوحٍ وَإِبْرَاهِيمَ،

     ✧ Mention of something of the report of Dāniyāl ﷺ From ʿAbd Allāh b. Abī al-Hudhayl, who said: Bukht Naṣṣar trained two lions and cast them into a pit. Then he brought Dāniyāl and cast him upon them, but they did not stir him. He remained as long as Allāh willed. Then he craved what humans crave of food and drink, so Allāh revealed to Armiyā, who was in Syria: 'Prepare food and drink for Dāniyāl.' He said: 'O Lord, I am in the Holy Land while Dāniyāl is in the land of Bābil, in the land of Iraq.' Allāh revealed to him: 'Prepare what We have commanded you, for We shall send one who will carry you and carry what you have prepared.' He did so, and He sent to him one who carried him and carried what he had prepared until he stood at the head of the pit and said: 'Dāniyāl, Dāniyāl.' He said: 'Who is this?' He said: 'I am Armiyā.' He said: 'What brings you?' He said: 'Your Lord sent me to you.' He said: 'Has my Lord remembered me?' He said: 'Yes.' Dāniyāl said: 'Praise be to Allāh, who does not forget one who remembers Him; praise be to Allāh, who does not disappoint one who hopes in Him; praise be to Allāh, who, when one trusts in Him, does not entrust him to another; praise be to Allāh, who rewards kindness with kindness; praise be to Allāh, who rewards patience with deliverance; praise be to Allāh, who removes our distress after our affliction; praise be to Allāh, who is our trust when our thoughts turn evil of our deeds; praise be to Allāh, who is our hope when all means are cut off from us.' What the Muslims found at the conquest of Tustar and the supplication of the Prophet Dāniyāl Abū al-ʿĀliyah said: When we conquered Tustar, we found in the treasury of the house of al-Hurmuzān a bed on which was a dead man, at his head a codex. We took the codex and carried it to ʿUmar b. al-Khaṭṭāb, who summoned Kaʿb for it, and he copied it in Arabic. I was the first Arab man to read it; I read it like I read this Qurʾān. I said to Abū al-ʿĀliyah: 'What was in it?' He said: 'Your biographies, your affairs, the tones of your speech, and what is to come.' I said: 'What did you do with the man?' He said: 'By day we dug thirteen separate graves, and when night came we buried him and leveled all the graves, to conceal him from the people so they would not exhume him.' I said: 'What do they hope from him?' He said: 'When the sky withheld rain from them, they would bring out his bed and be granted rain.' I said: 'Who did you think the man was?' He said: 'A man called Dāniyāl.' I said: 'How long had he been dead when you found him?' He said: 'Three hundred years.' I said: 'Had nothing changed of him?' He said: 'No, except some hairs at the back of his neck. The flesh of prophets is not consumed by the earth nor eaten by beasts.' This is a sound chain to Abū al-ʿĀliyah, but if the date of his death is preserved as three hundred years, then he is not a prophet but a righteous man, because between ʿĪsā b. Maryam and the Messenger of Allāh ﷺ there is no prophet, according to the text of the ḥadīth in al-Bukhārī, and the interval between them was four hundred years, though it is said six hundred, and it is said six hundred and twenty years. His death may have been eight hundred years earlier, which is close to the time of Dāniyāl if he actually was Dāniyāl, for he may have been another man, either one of the prophets or the righteous. But the speculation came close that he was Dāniyāl because Dāniyāl had been taken by the king of Persia and remained with him imprisoned, as mentioned earlier. It is related with a sound chain to Abū al-ʿĀliyah that his nose was a span long, and from Anas b. Mālik with a good chain that his nose was a cubit long. On this basis, he may have been one of the earlier prophets before these periods. And Allāh knows best. From Abū al-Ashʿath al-Aḥmarī, who said: The Messenger of Allāh ﷺ said: 'Dāniyāl prayed to his Lord, Mighty and Majestic, that the nation of Muḥammad would bury him.' When Abū Mūsā al-Ashʿarī conquered Tustar, he found him in a coffin, his veins and arteries pulsing. The Messenger of Allāh ﷺ had said: 'Whoever leads to Dāniyāl, give him glad tidings of Paradise.' The one who led to him was a man called Ḥurqūṣ. Abū Mūsā wrote to ʿUmar with his news, and ʿUmar wrote to him: 'Bury him and send for Ḥurqūṣ, for the Prophet ﷺ gave him glad tidings of Paradise.' From ʿAnbasah b. Saʿīd, who was a scholar, who said: Abū Mūsā found with Dāniyāl a codex, a jar containing fat, dirhams, and his ring. Abū Mūsā wrote of that to ʿUmar, and ʿUmar wrote to him: 'As for the codex, send it to us; as for the fat, send us some of it and order the Muslims with you to seek healing from it; divide the dirhams among them; and as for the ring, we grant it to you.' Ibn Abī al-Dunyā related through more than one chain that when Abū Mūsā found him and they mentioned to him that he was Dāniyāl, he embraced him, hugged him, and kissed him. He wrote to ʿUmar mentioning his affair, and that he found with him money placed nearby, about ten thousand dirhams. Whoever came borrowed from it; if he returned it, well and good, otherwise he fell ill. With him was a case for books. ʿUmar ordered that he be washed with water and lote leaves, shrouded and buried, and his grave concealed so no one would know it. He ordered the money to be returned to the treasury, the case to be brought to him, and he granted him his ring. It is related from Abū Mūsā that he ordered four prisoners to dam a stream and dig a grave in its middle, and he buried him in it. Then he brought the four prisoners forward and struck their necks, so no one knew the place of his grave except Abū Mūsā al-Ashʿarī ؓ. From ʿAbd al-Raḥmān b. Abī al-Zinād, from his father, who said: I saw in the hand of Abū Burdah b. Abī Mūsā al-Ashʿarī a ring whose bezel was engraved with two lions between them a man, licking that man. Abū Burdah said: 'This is the ring of that dead man whom the people of this town claimed was Dāniyāl. Abū Mūsā took it the day he buried him.' Abū Burdah said: 'Abū Mūsā asked the scholars of that village about the engraving on the ring, and they said: "The king under whose authority Dāniyāl lived was approached by astrologers and men of knowledge, who said to him: 'On such-and-such a night a boy will be born who will damage your kingdom and corrupt it.' The king said: 'By Allāh, no boy will remain that night but I will kill him.' Yet they took Dāniyāl and cast him into the lions' thicket, and the lion and his lioness passed the night licking him and did not harm him. His mother came and found them licking him, and Allāh saved him by that until he attained what he attained." Abū Burdah said: Abū Mūsā said: The scholars of that village said: "Dāniyāl engraved his own image and the image of the two lions licking him on the bezel of his ring, lest he forget the blessing of Allāh upon him in that." It is also said that when the building of the Holy House was completed, Armiyā asked his Lord, Mighty and Majestic, to take him to Himself, so he died, and Allāh delivered the Children of Israel from the land of Bābil at the hands of Dāniyāl. Dāniyāl was among those whom Bukht Naṣṣar took captive in the destruction of the Holy House. He cast him into a pit, bound, in a waterless desert, and threw in with him two beasts, and sealed the pit over him. He remained nine days. Allāh, Exalted be He, revealed to a prophet among the prophets of the Children of Israel: 'Go and bring Dāniyāl out of the pit.' He said: 'O Lord, who will guide me to him?' He said: 'Your mount will guide you to him.' He rode a she-donkey of his and went about until he said: 'O companion of the pit!' Dāniyāl answered him, and he said: 'You have made me hear, so what do you want?' He said: 'I am the messenger of Allāh to you, to bring you out of this place.' Dāniyāl said: 'Praise be to Allāh, who does not forget one who remembers Him; praise be to Allāh, who does not entrust one who relies upon Him to another; praise be to Allāh, who rewards kindness with kindness and evil with forgiveness.' Then he brought him out, and the two beasts walked with him, and Dāniyāl adjured them to return to the thicket. It has been related to us that Bukht Naṣṣar made an idol and ordered prostration to it, but Dāniyāl and his companions did not prostrate. He ordered them thrown into a furnace, but they did not burn. The dream of Bukht Naṣṣar and Dāniyāl's interpretation of it From Kaʿb, who said: The reason for the deliverance of the Children of Israel from the land of Bābil was that when Bukht Naṣṣar returned from the Holy House with the captives, among them Dāniyāl and ʿUzayr, he made the Children of Israel servants for a long time. He saw a dream that frightened him, so he summoned his soothsayers and sorcerers, told them of the distress he suffered in his dream, and asked them to interpret it. They said: 'Tell it to us.' He said: 'I have forgotten it, so tell me its interpretation.' They said: 'We cannot until you tell it.' He became angry and said: 'I give you three days. If you come to me with its interpretation, well and good; otherwise I will kill you.' This spread among the people and reached Dāniyāl while he was imprisoned. He said to the prison keeper: 'Would you mention me to the king? I have knowledge of his dream, and I hope you will gain favor with him through that.' He said: 'I fear the king's violence for you. Perhaps the distress of prison has made you seek relief with what you have no knowledge of.' Dāniyāl said: 'Do not fear for me, for I have a Lord who informs me of whatever I need.' The prison keeper went and told Bukht Naṣṣar, who summoned Dāniyāl. He entered, and no one entered upon him without prostrating to him. Dāniyāl stood and did not prostrate. The king said to those in the house: 'Leave.' They left. He said: 'What prevented you from prostrating to me?' He said: 'I have a Lord who gave me this knowledge on the condition that I not prostrate to anyone but Him. I feared that if I prostrated to you, the knowledge would be stripped from me and I would become in your hands an unlettered man from whom you would not benefit, and you would kill me. I considered leaving prostration easier than death, and the risk of prostration easier than the distress you are in, so I left prostration with that in mind.' Bukht Naṣṣar said: 'No one has ever been more trustworthy in my eyes than you, since you remained faithful to your god. The men I admire most are those who keep faith with their lords. Do you have knowledge of this dream I saw?' He said: 'Yes, I have its knowledge and interpretation.' He said: 'You saw a great idol, its feet on the earth and its head touching the sky, its upper part of gold, its middle of silver, its lower part of brass, its legs of iron, and its feet of clay. While you were looking at it, its beauty and the perfection of its making pleased you, and Allāh cast at it a stone from the sky that fell on the top of its head and crushed it, grinding it until its gold, silver, brass, iron, and clay were mixed together, so that it seemed to you that if humans and jinn gathered to separate one part from another they could not do so, and if the wind blew it would scatter it. 'You looked at the stone that was cast and saw it grow and spread until it filled all the earth, so that you saw nothing but sky and stone.' Bukht Naṣṣar said: 'You have spoken truly. This is the dream I saw. So what is its interpretation?' He said: 'As for the idol, it is different nations in the first, middle, and last ages. 'As for the gold, it is this time and this nation in which you are, and you are its king. As for the silver, your son after you will rule. As for the brass, it is the Byzantines. As for the iron, it is Persia. As for the clay, it is two nations ruled by two women, one in the east of Yemen and the other in the west of Syria. 'As for the stone cast at the idol, Allāh will cast down these nations with it at the end of time, and it will overcome them until an unlettered prophet from the Arabs is sent. Through him Allāh will subdue nations and religions as you saw the stone subdue the parts of the idol. He will make him prevail over religions and nations as you saw the stone prevail over the earth and spread through it until it filled it. By him Allāh establishes truth and obliterates falsehood, honors the humbled, and aids the oppressed.' Bukht Naṣṣar said: 'I know no one I have consulted since I assumed kingship who has surpassed me in anything but you, and no one holds a greater favor with me than you. I will reward you for your kindness. Choose one of three things I offer you: if you wish, I will send you back to your land and rebuild for you all that I destroyed; if you wish, I will write for you a safe-conduct by which you will be secure wherever my authority extends; if you wish, you may stay with me and I will share my wealth with you.' Dāniyāl said: 'As for sending me back to my land and rebuilding what you destroyed, it is a land upon which Allāh, Mighty and Majestic, has decreed ruin and upon its people annihilation until an appointed time. You cannot rebuild what Allāh has destroyed, nor can you hasten a term Allāh has set, until the decree reaches its term and this affliction that Allāh has written upon Īliyā and its people comes to an end. 'As for writing me a safe-conduct by which I would be secure wherever I go, it is not fitting for me to seek, along with Allāh's protection, the protection of a created being. 'As for sharing your wealth, that is more convenient for me this day, until a decree is carried out concerning us.' The status of Dāniyāl with Bukht Naṣṣar Bukht Naṣṣar gathered his sons, his retainers, and the people of knowledge and judgment of the kingdom, and said to them: 'This is a wise man through whom Allāh has relieved me of the distress I could not bear. I have decided to entrust your affairs to him. Take from his discipline and wisdom, and honor his due. If two messengers come to you, one from me and one from Dāniyāl, prefer his request over mine.' He said: Dāniyāl thus attained the best of stations with him, and he entrusted the management of his kingdom to him. When the nobles of Bābil saw that, they envied Dāniyāl and gathered before Bukht Naṣṣar, saying: 'There has never been on earth a king mightier than our king, nor a people more feared in the hearts of the earth's inhabitants than us, until the earth submitted to us. Now people covet us since you entrusted your kingdom to this Israelite slave.' He said: 'Do you blame me for turning to the wisest man on earth and seeking his help?' The destruction of Bukht Naṣṣar and the installment of his son in his place Then Bukht Naṣṣar perished by a gnat sent against him, and his son Balṭā ruled in his place. He acted with the violence of tyrants and drank wine in vessels of the Holy House that his father had plundered. Dāniyāl forbade him, then said to him: 'You will be killed within three days, and Allāh will strip away your kingdom.' He entered his house and locked his door, and summoned the most trusted man he had, saying: 'Keep to the threshold of my door. Let no one pass by you in these three days but you kill him, even if he says: I am the king.' When the three days had passed, the king rose and went out the door cheerfully. He passed by the guard, and the guard struck him with the sword while he said: 'I am the king,' and the guard said: 'You lie,' and killed him. The death of Dāniyāl The Children of Israel returned to the Holy House and remained in the best condition until Dāniyāl died. Then misdeeds and wrongdoing increased among them, and Allāh set over them Arṭāṣūs, who killed and took captives. This Dāniyāl is of the Children of Israel, and he is buried in al-Sūs. When Abū Mūsā conquered al-Sūs, he was led to the corpse of Dāniyāl. A man stood alongside his corpse, and Dāniyāl's knee was level with his head. He is not the elder Dāniyāl, for that one was between Nūḥ and Ibrāhīm.

288. Tarikh (al-Tabari) 288No grade recorded

     [ذِكْرُ عِمَارَةِ بَيْتِ الْمَقْدِسِ]   اخْتَلَفُوا عَلَى قَوْلَيْنِ: أَحَدُهُمَا: إِنَّهُ أُرِمْيَا. رَوَى عَبْدُ الصَّمَدِ بْنُ مَعْقِلٍ، عَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: أَقَامَ أُرْمِيَا بِأَرْضِ مِصْرَ، فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: أَنِ الْحَقْ بِأَرْضِ إِيلِيَا، فَإِنَّ هَذِهِ لَيْسَتْ لَكَ بِأَرْضٍ، فَقَامَ فَرَكِبَ حِمَارَهُ حَتَّى إِذَا كَانَ بِبَعْضِ الطَّرِيقِ وَقَدْ أَخَذَ مَعَهُ سَلَّةً مِنْ عِنَبٍ وَسِقَاءً جَدِيدًا أَمْلَاهُ مَاءً. فَلَمَّا بَدَا لَهُ شَخْصُ بَيْتِ الْمَقْدِسِ وَمَا حَوْلَهُ مِنَ الْقُرَى نَظَرَ إِلَى خَرَابٍ لَا يُوصَفُ، فَقَالَ: أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا [2: 259]، ثُمَّ تَبَوَّأَ مِنْهَا مَنْزِلَهُ وَرَبَطَ حِمَارَهُ، فَأَلْقَى اللَّهُ عَلَيْهِ السُّبَاتَ وَنَزَعَ رُوحَهُ مِائَةَ عَامٍ. فَلَمَّا مَرَّتْ مِنْهَا سَبْعُونَ أَرْسَلَ اللَّهُ مَلَكًا إِلَى مَلِكٍ مِنْ مُلُوكِ فَارِسَ، فَقَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْفِرَ بِقَوْمِكَ فَتَعْمُرَ بَيْتَ الْمَقْدِسِ وَإِيلِيَا وَأَرْضَهَا حَتَّى تَعُودَ أَعْمَرَ مَا كَانَتْ. فَقَالَ الْمَلِكُ: أَنْظِرْنِي ثَلَاثَةَ أَيَّامٍ حَتَّى أَتَأَهَّبَ لِهَذَا الْعَمَلِ. فَنَدَبَ أَلْفَ قَهْرَمَانٍ، مَعَ كُلِّ قَهْرَمَانٍ ثَلَاثَةُ آلَافِ عَامِلٍ، وَمَا يُصْلِحُهُ مِنْ أَدَاةِ الْعَمَلِ، فَسَارَتِ الْقَهَارِمَةُ فَلَمَّا وَقَعُوا فِي الْعَمَلِ رَدَّ اللَّهُ رُوحَ الْحَيَاةِ فِي عَيْنَيْ أُرْمِيَاءَ، فَنَظَرَ إِلَيْهَا تُعْمَرُ. قَالَ مُجَاهِدٌ: اسْمُهُ كُورَشُ، وَلَمْ يَتِمَّ بِنَاؤُهَا إِلَّا بَعْدَ الْمَلِكِ الرَّابِعِ بَعْدَ كُورَشَ عَلَى سَمَاعَةَ بْنِ أَصْيَدَ، وَهُوَ مِنْ رَهْطِ دَاوُدَ. [الْقَوْلُ الثَّانِي]: إِنَّ أَرْمِيَاءَ لَبِثَ فِي مَوْتِهِ إِلَى أَنْ هَلَكَ بُخْتُ نَصَّرَ، وَكَانَ قَدْ عَاشَ ثَلَاثَمِائَةِ سَنَةٍ، وَهَلَكَ بِبَعُوضَةٍ دَخَلَتْ فِي رَأْسِهِ، وَهَلَكَ الْمَلِكُ الَّذِي فَوْقَهُ، وَهُوَ لِهْرَاسِبُ، وَكَانَ مُلْكُهُ مِائَةً وَعِشْرِينَ سَنَةً. وَمَلَكَ بَعْدَهُ ابْنُهُ بُشَاسِبُ، فَبَلَغَهُ عَنْ بِلَادِ الشَّامِ خَرَابٌ، وَأَنَّ السِّبَاعَ قَدْ كَثُرَتْ فِي بِلَادِ فِلَسْطِينَ فَلَمْ يَبْقَ فِيهَا مِنَ الْإِنْسِ أَحَدٌ، فَنَادَى فِي أَرْضِ بَابِلَ فِي بَنِي إِسْرَائِيلَ: مَنْ شَاءَ أَنْ يَرْجِعَ إِلَى الشَّامِ فَلْيَرْجِعْ، وَمَلَّكَ عَلَيْهِمْ رَجُلًا مِنْ آلِ دَاوُدَ، وَأَمَرَهُ أَنْ يَعْمُرَ بَيْتَ الْمَقْدِسِ وَيَبْنِيَ مَسْجِدَهَا، فَرَجَعُوا فَعَمَرُوهَا، وَرَدَّ اللَّهُ الرَّوْحَ إِلَى أُرْمِيَاءَ عَلَيْهِ السَّلَامُ. [الْقَوْلُ الثَّالِثُ] وَعَلَى هَذَا أَكْثَرُ الْعُلَمَاءِ، وَهُوَ عُزَيْرُ بْنُ شَرْوِيقَ بْنِ عَزِيَّا بْنِ أَيُّوبَ بْنِ زُرَحْيَا بْنِ عُزَيٍّ مِنْ وَلَدِ هَارُونَ. عَنْ نَاجِيَةَ بْنِ كَعْبٍ: أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ   [2: 259] قَالَ: هُوَ عُزَيْرٌ. قَالَ عُلَمَاءُ السِّيَرِ: لَمَّا قَالَ عُزَيْزٌ: أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا [2: 259]، أَمَاتَهُ اللَّهُ مِائَةَ عَامٍ، وَأَوَّلُ مَا خُلِقَ مِنْهُ عَيْنَاهُ، فَجَعَلَ يَنْظُرُ إِلَى عِظَامِهِ يَنْضَمُّ بَعْضُهَا إِلَى بَعْضٍ، ثُمَّ كُسِيَتْ لَحْمًا وَنُفِخَ فِيهِ الرُّوحُ. قَالَ ابْنُ عَبَّاسٍ: مَاتَ وَهُوَ ابْنُ أَرْبَعِينَ سَنَةً، وَابْنُهُ ابْنُ عِشْرِينَ سَنَةً، ثُمَّ بُعِثَ وَهُوَ ابْنُ أَرْبَعِينَ وَمِائَةٍ، وَابْنُهُ ابْنُ مِائَةٍ وَعِشْرِينَ، فَأَقْبَلَ حَتَّى أَتَى قَوْمَهُ فِي بَيْتِ الْمَقْدِسِ، فَقَالَ: أَنَا عُزَيْرٌ، فَقَالُوا: حَدَّثَنَا آبَاؤُنَا أَنَّ عُزَيْرًا مَاتَ، فَقَالَ: أَنَا هُوَ، أَرْسَلَنِي اللَّهُ إِلَيْكُمْ أُجَدِّدُ لَكُمْ تَوْرَاتَكُمْ، وَكَانَتْ قَدْ ذَهَبَتْ فَلَيْسَ أَحَدٌ يَقْرَأُهَا، فَأَمْلَاهَا عَلَيْهِمْ. قَالَ وَهْبُ بْنُ مُنَبِّهٍ: كَانَ عُزَيْرٌ مِنَ السَّبَايَا الَّتِي سَبَاهَا بُخْتُ نَصَّرَ مِنْ بَيْتِ الْمَقْدِسِ، فَرَجَعَ إِلَى الشَّامِ يَبْكِي عَلَى فَقْدِ التَّوْرَاةِ، فَجَاءَ مَلَكٌ، فَقَالَ: صُمْ وَتَطَهَّرْ وَطَهِّرْ ثِيَابِكَ وَتَعَالَى إِلَى هَذَا الْمَكَانِ، فَفَعَلَ، فَأَتَاهُ بِإِنَاءٍ فِيهِ مَاءٌ فَسَقَاهُ، فَمَثُلَتِ التَّوْرَاةُ فِي صَدْرِهِ، فَرَجَعَ عَلَى بَنِي إِسْرَائِيلَ فَتَلَاهَا عَلَيْهِمْ وَأَقَامَ فِيهِمْ مُقِيمًا بِحَقِّ اللَّهِ، ثُمَّ تَوَفَّاهُ. قَالَ أَحْمَدُ بْنُ جَعْفَرِ بْنِ الْمُنَادِي: لَمَّا تَلَا عَلَيْهِمْ بَعْضَهَا افْتَتَنُوا، فَقَالُوا مَا قَالُوا، فَلَمَّا مَاتَ بُدِّلَتْ، وَكَانَ الْمُتَوَلِّي لِتَبْدِيلِهَا مِيخَائِيلَ تِلْمِيذَ عُزَيْرٍ، وَهُوَ رَأْسُ بَابِلَ كُلِّهَا. وَقَالَ غَيْرُهُ: لَمَّا خَرِبَ بَيْتُ الْمَقْدِسِ أَحْرَقَ التَّوْرَاةَ وَسَاقَ بَنِي إِسْرَائِيلَ إِلَى بَابِلَ، فَذَهَبَتِ التَّوْرَاةُ، فَجَاءَ عُزَيْرٌ فَجَدَّدَهَا لَهُمْ وَدَفَعَهَا إِلَى تِلْمِيذٍ لَهُ وَمَاتَ، فَذَلِكَ التِّلْمِيذُ زَادَ فِيهَا وَنَقَصَ. وَيَدُلُّ عَلَى تَبْدِيلِهَا أَنَّ فِيهَا أَسْفَارَ مُوسَى وَمَا جَرَى لَهُ، وَكَيْفَ كَانَ مَوْتُهُ وَوَصِيَّتُهُ إِلَى يُوشَعَ، وَحُزْنُ بَنِي إِسْرَائِيلَ عَلَيْهِ، وَغَيْرُ ذَلِكَ مِمَّا لَا يُشْكِلُ عَلَى عَاقِلٍ أَنَّهُ لَيْسَ مِنْ كَلَامِ اللَّهِ وَلَا مِنْ كَلَامِ مُوسَى، وَفِي أَيْدِي السَّامِرَةِ تَوْرَاةٌ تُخَالِفُ هَذِهِ الْمَوْجُودَةَ. وَقَالَ دَاوُدُ بْنُ أَبِي هِنْدَ: سَأَلَ عُزَيْرٌ رَبَّهُ عَنِ الْقَدَرِ، فَأَوْحَى اللَّهُ إِلَيْهِ: سَأَلْتَنِي عَنْ عِلْمِي فَعُقُوبَتُكَ أَنْ لَا أُسَمِّيَكَ فِي الْأَنْبِيَاءِ،  فَلَمْ يُذْكَرْ مِنَ الْأَنْبِيَاءِ. قَالَ عُلَمَاءُ السِّيَرِ: لَمَّا بُنِيَ بَيْتُ الْمَقْدِسِ أَقَامَ بَنُو إِسْرَائِيلَ أَمَرَهُمْ وَكَثُرُوا إِلَى أَنْ غَلَبَتَهُمُ الرُّومُ، فَلَمْ يَكُنْ لَهُمْ بَعْدَ ذَلِكَ جَمَاعَةٌ.

     ✧ Mention of the building of the Sacred House They differed over two statements: One of them is that it was Armiyā. ʿAbd al-Ṣamad b. Maʿqil narrated from Wahb b. Munabbih, who said: Armiyā stayed in the land of Egypt, and Allah Almighty revealed to him: “Join the land of Īliyā, for this is not a land for you.” He arose and mounted his donkey until, when he was on part of the road, having taken with him a basket of grapes and a new waterskin filled with water, when the outline of the Sacred House and the villages around it appeared to him, he looked upon an indescribable ruin and said: “How will Allah bring this to life after its death?” [Q 2:259]. Then he took up his lodging there and tethered his donkey, and Allah cast slumber upon him and took his spirit for a hundred years. When seventy of them had passed, Allah sent an angel to a king among the kings of Persia, saying: “Allah commands you to set out with your people and build the Sacred House and Īliyā and its land until it returns to the most flourishing state it had ever been.” The king said: “Grant me three days so that I may prepare for this work.” He summoned a thousand stewards, with each steward three thousand workers and whatever tools of work he needed, and the stewards set out. When they fell to work, Allah restored the spirit of life to the eyes of Armiyā, and he watched it being built. Mujāhid said: Its name is Kūrash, and its building was not completed until after the fourth king after Kūrash, Samāʿah b. Aṣyad, who was of the clan of Dāwūd. [The second statement]: Armiyā remained dead until Bukht Naṣṣar perished, having lived three hundred years, and he perished by a gnat that entered his head; and the king above him, Lihrāsib, perished, whose reign was one hundred and twenty years. After him his son Bushāsib reigned, and news reached him of the ruin of the lands of Syria and that wild beasts had multiplied in the lands of Palestine so that no human remained there. So he proclaimed in the land of Babel among the Israelites: “Whoever wishes to return to Syria, let him return,” and he set over them a man from the house of Dāwūd and commanded him to build the Sacred House and construct its mosque. They returned and built it, and Allah restored the spirit to Armiyā ﷺ. [The third statement], and upon this most scholars are agreed, is that it was ʿUzayr b. Sharwīq b. ʿAziyā b. Ayyūb b. Zuraḥyā b. ʿUzayy, of the descendants of Hārūn. From Nājiyah b. Kaʿb: “Or like him who passed by a town” [Q 2:259]; he said: He is ʿUzayr. The scholars of biography said: When ʿUzayr said: “How will Allah bring this to life after its death?” [Q 2:259], Allah caused him to die for a hundred years. The first thing created of him was his two eyes, and he began to watch his bones joining one to another, then they were clothed with flesh and the spirit was breathed into him. Ibn ʿAbbās said: He died at the age of forty, while his son was twenty; then he was raised at the age of one hundred and forty, while his son was one hundred and twenty. He came until he reached his people in the Sacred House and said: “I am ʿUzayr.” They said: “Our fathers told us that ʿUzayr died.” He said: “I am he; Allah sent me to you to renew your Torah for you.” It had been lost, and no one could read it, so he dictated it to them. Wahb b. Munabbih said: ʿUzayr was among the captives whom Bukht Naṣṣar took from the Sacred House, and he returned to Syria weeping over the loss of the Torah. An angel came and said: “Fast, purify yourself, purify your garments, and come up to this place.” He did so, and the angel brought him a vessel containing water and gave him to drink, and the Torah became represented in his breast. He returned to the Israelites and recited it to them and remained among them upholding the right of Allah, then He took him. Aḥmad b. Jaʿfar b. al-Munādī said: When he recited part of it to them, they were seduced, and they said what they said. When he died, it was altered, and the one who undertook its alteration was Mīkhāʾīl, the disciple of ʿUzayr, who is the head of all Babel. Others said: When the Sacred House was destroyed, he burned the Torah and drove the Israelites to Babel, and the Torah was lost. ʿUzayr came and renewed it for them and delivered it to a disciple of his and died, and that disciple added to it and subtracted from it. What indicates its alteration is that it contains the books of Moses and what happened to him, how his death was, his testament to Joshua, the grief of the Israelites over him, and other matters which no reasonable person could doubt are not from the speech of Allah nor from the speech of Moses. And in the hands of the Samaritans is a Torah that contradicts this existing one. Dāwūd b. Abī Hind said: ʿUzayr asked his Lord about the decree, and Allah revealed to him: “You have asked Me about My knowledge, so your punishment is that I will not name you among the prophets.” Thus he was not mentioned among the prophets. The scholars of biography said: When the Sacred House was built, the Israelites established their affairs and multiplied until the Romans overcame them, and after that they had no congregation.

289. Tarikh (al-Tabari) 289No grade recorded

     مُلَخَّصُ قِصَّةِ عُزَيْرٍ وَمَا جَاءَ فِي هَلْ كَانَ عُزَيْرٌ نَبِيًّا أَمْ لَا؟ هُوَ عُزَيْرُ بْنُ حَيْوَةَ وَيُقَالُ: ابْنُ سُورَيْقَ بْنِ عِرْنَا بْنِ أَيُّوبَ بْنِ دِرِثْنَا بْنِ عَرَى بْنِ تَقَى بْنِ السُّبُوعِ بْنِ فِنْحَاصَ بْنِ الْعَازِرِ بْنِ هَارُونَ بْنِ عِمْرَانَ. وَقَدْ وَرَدَ فِي الْأَثَرِ عَنِ ابْنِ عَبَّاسٍ مَرْفُوعًا: وَلَا أَدْرِي أَكَانَ عُزَيْرٌ نَبِيًّا أَمْ لَا. وَالْمَشْهُورُ أَنَّ عُزَيْرًا نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ وَأَنَّهُ كَانَ فِيمَا بَيْنَ دَاوُدَ وَسُلَيْمَانَ، وَبَيْنَ زَكَرِيَّا وَيَحْيَى، وَأَنَّهُ لَمَّا لَمْ يَبْقَ فِي بَنِي إِسْرَائِيلَ مَنْ يَحْفَظُ التَّوْرَاةَ أَلْهَمَهُ اللَّهُ حِفْظَهَا، فَسَرَدَهَا عَلَى بَنِي إِسْرَائِيلَ. وَهُوَ الَّذِي ذَكَرَ اللَّهُ تَعَالَى قِصَّتَهُ فِي الْقُرْآنِ حِينَمَا دَخَلَ قَرْيَةً قَدْ بَادَ أَهْلَهَا وَهَلَكَتْ وَصَارَتْ خَاوِيَةً عَلَى عُرُوشِهَا فَتَعَجَّبَ كَيْفَ يُحْيِيهَا اللَّهُ سُبْحَانَهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ. وَقَدْ عَادَ مِنَ الْمَوْتِ إِلَى قَوْمِهِ وَجَدَّدَ لَهُمُ التَّوْرَاةَ وَجَعَلَهُ اللَّهُ تَعَالَى آيَةً لَهُمْ.

     ✧ Summary of the story of ʿUzayr and what has been reported as to whether ʿUzayr was a prophet or not: He is ʿUzayr b. Ḥaywah, and it is said: b. Sūrayq b. ʿIrnā b. Ayyūb b. Dirithnā b. ʿArā b. Taqā b. al-Subūʿ b. Finḥāṣ b. al-ʿĀzir b. Hārūn b. ʿImrān. It has been reported in the tradition from Ibn ʿAbbās, raised to the Prophet ﷺ: “I do not know whether ʿUzayr was a prophet or not.” The well-known view is that ʿUzayr was a prophet among the prophets of the Children of Israel, and that he lived between Dāwūd and Sulaymān, and between Zakariyyā and Yaḥyā (peace be upon them), and that when no one remained among the Children of Israel who preserved the Torah, Allah inspired him to memorize it, and he recited it in full to the Children of Israel. He is the one whose story Allah, may He be exalted, mentioned in the Qurʾān when he entered a village whose people had perished and died, and it had become empty, falling upon its roofs. He wondered how Allah, glory be to Him, would bring it back to life after its death. So Allah caused him to die for a hundred years, then raised him up. He returned from death to his people and renewed the Torah for them, and Allah, may He be exalted, made him a sign for them.

290. Tarikh (al-Tabari) 290No grade recorded

     وَهَذِهِ قِصَّةُ الْعُزَيْرِ   قَالَ الْحَافِظُ أَبُو الْقَاسِمِ ابْنُ عَسَاكِرَ: هُوَ عُزَيْرُ بْنُ حَيْوَةَ وَيُقَالُ: ابْنُ سُورَيْقَ بْنِ عِرْنَا بْنِ أَيُّوبَ بْنِ دِرِثْنَا بْنِ عَرَى بْنِ تَقَى بْنِ السُّبُوعِ بْنِ فِنْحَاصَ بْنِ الْعَازِرِ بْنِ هَارُونَ بْنِ عِمْرَانَ. وَيُقَالُ: عُزَيْرُ بْنُ شُرُوخَا. جَاءَ فِي بَعْضِ الْآثَارِ أَنَّ قَبْرَهُ بِدِمَشْقَ. هل كان العزير نبيا أم لا؟ عَنِ ابْنِ عَبَّاسٍ مَرْفُوعًا: لَا أَدْرِي أَلُعِنَ تُبَّعٌ أَمْ لَا، وَلَا أَدْرِي أَكَانَ عُزَيْرٌ نَبِيًّا أَمْ لَا ؟. وَعَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ، أَنَّ عُزَيْرًا هُوَ الْعَبْدُ الَّذِي أَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ. وَقِيلَ: إِنَّ عُزَيْرًا كَانَ عَبْدًا صَالِحًا حَكِيمًا خَرَجَ ذَاتَ يَوْمٍ إِلَى ضَيْعَةٍ لَهُ يَتَعَاهَدُهَا، فَلَمَّا انْصَرَفَ انْتَهَى إِلَى خَرِبَةٍ حِينَ قَامَتِ الظَّهِيرَةُ وَأَصَابَهُ الْحَرُّ، وَدَخَلَ الْخَرِبَةَ وَهُوَ عَلَى حِمَارِهِ، فَنَزَلَ عَنْ حِمَارِهِ وَمَعَهُ سَلَّةٌ فِيهَا تِينٌ، وَسَلَّةٌ فِيهَا عِنَبٌ، فَنَزَلَ فِي ظِلِّ تِلْكَ الْخَرِبَةِ وَأَخْرَجَ قَصْعَةً مَعَهُ، فَاعْتَصَرَ مِنَ الْعِنَبِ الَّذِي كَانَ مَعَهُ فِي الْقَصْعَةِ، ثُمَّ أَخْرَجَ خُبْزًا يَابِسًا مَعَهُ، فَأَلْقَاهُ فِي تِلْكَ الْقَصْعَةِ فِي الْعَصِيرِ ; لِيَبْتَلَّ لِيَأْكُلَهُ، ثُمَّ اسْتَلْقَى عَلَى قَفَاهُ وَأَسْنَدَ رِجْلَيْهِ إِلَى الْحَائِطِ فَنَظَرَ سَقْفَ تِلْكَ الْبُيُوتِ وَرَأَى مَا فِيهَا وَهِيَ قَائِمَةٌ عَلَى عُرُوشِهَا وَقَدْ بَادَ أَهْلُهَا، وَرَأَى عِظَامًا بَالِيَةً فَقَالَ: أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَلَمْ يَشُكَّ أَنَّ اللَّهَ يُحْيِيهَا وَلَكِنْ قَالَهَا تَعَجُّبًا، فَبَعَثَ اللَّهُ مَلَكَ الْمَوْتِ، فَقَبَضَ رُوحَهُ، فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ، فَلَمَّا أَتَتْ عَلَيْهِ مِائَةُ عَامٍ، وَكَانَتْ فِيمَا بَيْنَ ذَلِكَ فِي بَنِي إِسْرَائِيلَ أُمُورٌ وَأَحْدَاثٌ. قَالَ: فَبَعَثَ اللَّهُ إِلَى عُزَيْرٍ مَلَكًا فَخَلَقَ قَلْبَهُ لِيَعْقِلَ بِهِ، وَعَيْنَيْهِ لِيَنْظُرَ بِهِمَا ; فَيَعْقِلَ كَيْفَ يُحْيِي اللَّهُ الْمَوْتَى، ثُمَّ رَكَّبَ خَلْقَهُ وَهُوَ يَنْظُرُ، ثُمَّ كَسَى عِظَامَهُ اللَّحْمَ، وَالشَّعْرَ، وَالْجِلْدَ، ثُمَّ نَفَخَ فِيهِ الرُّوحَ، كُلُّ ذَلِكَ وَهُوَ يَرَى وَيَعْقِلُ، فَاسْتَوَى جَالِسًا، فَقَالَ لَهُ الْمَلِكُ: كَمْ لَبِثْتَ، قَالَ: لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ وَذَلِكَ أَنَّهُ كَانَ نَامَ فِي صَدْرِ النَّهَارِ عِنْدَ الظَّهِيرَةِ، وَبُعِثَ فِي آخِرِ النَّهَارِ وَالشَّمْسُ لَمْ تَغِبْ، فَقَالَ: أَوْ بَعْضَ يَوْمٍ وَلَمْ يَتِمَّ لِي يَوْمٌ. فَقَالَ لَهُ الْمَلَكُ: بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ يَعْنِي الطَّعَامَ ; الْخُبْزَ الْيَابِسَ، وَشَرَابَهُ ; الْعَصِيرَ الَّذِي كَانَ اعْتَصَرَ فِي الْقَصْعَةِ، فَإِذَا هُمَا عَلَى حَالِهِمَا لَمْ يَتَغَيَّرِ الْعَصِيرُ وَالْخُبْزُ يَابِسٌ، فَذَلِكَ قَوْلُهُ: لَمْ يَتَسَنَّهْ يَعْنِي لَمْ يَتَغَيَّرْ، وَكَذَلِكَ التِّينُ وَالْعِنَبُ غَضٌّ لَمْ يَتَغَيَّرْ عَنْ شَيْءٍ مِنْ حَالِهِمَا، فَكَأَنَّهُ أَنْكَرَ فِي قَلْبِهِ، فَقَالَ لَهُ الْمَلَكُ: أَنْكَرْتَ مَا قُلْتُ لَكَ ؟ انْظُرْ إِلَى حِمَارِكَ. فَنَظَرَ فَإِذَا حِمَارُهُ قَدْ بَلِيَتْ عِظَامُهُ وَصَارَتْ نَخِرَةً، فَنَادَى الْمَلَكُ عِظَامَ الْحِمَارِ، فَأَجَابَتْ وَأَقْبَلَتْ مِنْ كُلِّ نَاحِيَةٍ حَتَّى رَكَّبَهُ الْمَلَكُ، وَعُزَيْرٌ يَنْظُرُ إِلَيْهِ، ثُمَّ أَلْبَسَهَا الْعُرُوقَ وَالْعَصَبَ، ثُمَّ كَسَاهَا اللَّحْمَ، ثُمَّ أَنْبَتَ عَلَيْهَا الْجِلْدَ وَالشَّعْرَ، ثُمَّ نَفَخَ فِيهِ الْمَلَكُ، فَقَامَ الْحِمَارُ رَافِعًا رَأْسَهُ وَأُذُنَيْهِ إِلَى السَّمَاءِ، نَاهِقًا يَظُنُّ الْقِيَامَةَ قَدْ قَامَتْ، فَذَلِكَ قَوْلُهُ: وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا [ الْبَقَرَةِ: 259 ]. يَعْنِي انْظُرْ إِلَى عِظَامِ حِمَارِكَ كَيْفَ نُرَكِّبُ بَعْضَهَا بَعْضًا فِي أَوْصَالِهَا، حَتَّى إِذَا صَارَتْ عِظَامًا مُصَوَّرًا حِمَارًا بِلَا لَحْمٍ، ثُمَّ انْظُرْ كَيْفَ نَكْسُوهَا لَحْمًا، فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ مِنْ إِحْيَاءِ الْمَوْتَى وَغَيْرِهِ. قَالَ: فَرَكِبَ حِمَارَهُ حَتَّى أَتَى مَحِلَّتَهُ فَأَنْكَرَهُ النَّاسُ، وَأَنْكَرَ النَّاسَ، وَأَنْكَرَ مَنَازِلَهُمْ، فَانْطَلَقَ عَلَى وَهَمٍ مِنْهُ، حَتَّى أَتَى مَنْزِلَهُ، فَإِذَا هُوَ بِعَجُوزٍ عَمْيَاءَ مُقْعَدَةٍ قَدْ أَتَى عَلَيْهَا مِائَةٌ وَعِشْرُونَ سَنَةً، كَانَتْ أَمَةً لَهُمْ، فَخَرَجَ عَنْهُمْ عُزَيْرٌ وَهِيَ بِنْتُ عِشْرِينَ سَنَةً، كَانَتْ عَرَفَتْهُ وَعَقَلَتْهُ، فَلَمَّا أَصَابَهَا الْكِبَرُ أَصَابَهَا الزَّمَانَةُ فَقَالَ لَهَا عُزَيْرٌ: يَا هَذِهِ أَهَذَا مَنْزِلُ عُزَيْرٍ ؟ قَالَتْ: نَعَمْ هَذَا مَنْزِلُ عُزَيْرٍ. فَبَكَتْ وَقَالَتْ: مَا رَأَيْتُ أَحَدًا مِنْ كَذَا وَكَذَا سَنَةٍ يَذْكُرُ عُزَيْرًا وَقَدْ نَسِيَهُ النَّاسُ. قَالَ: فَإِنِّي أَنَا عُزَيْرٌ، كَانَ اللَّهُ أَمَاتَنِي مِائَةَ سَنَةٍ ثُمَّ بَعَثَنِي. قَالَتْ: سُبْحَانَ اللَّهِ! فَإِنَّ عُزَيْرًا قَدْ فَقَدْنَاهُ مُنْذُ مِائَةِ سَنَةٍ، فَلَمْ نَسْمَعْ لَهُ بِذِكْرٍ. قَالَ: فَإِنِّي أَنَا عُزَيْرٌ. قَالَتْ: فَإِنَّ عُزَيْرًا رَجُلٌ مُسْتَجَابُ الدَّعْوَةِ، يَدْعُو لِلْمَرِيضِ وَلِصَاحِبِ الْبَلَاءِ بِالْعَافِيَةِ وَالشِّفَاءِ، فَادْعُ اللَّهَ أَنْ يَرُدَّ عَلَيَّ بَصَرِي حَتَّى أَرَاكَ، فَإِنْ كُنْتَ عُزَيْرًا عَرَفْتُكَ. قَالَ: فَدَعَا رَبَّهُ وَمَسَحَ بِيَدِهِ عَلَى عَيْنَيْهَا فَصَحَّتَا وَأَخَذَ بِيَدِهَا وَقَالَ: قُومِي بِإِذْنِ اللَّهِ. فَأَطْلَقَ اللَّهُ رِجْلَيْهَا، فَقَامَتْ صَحِيحَةً كَأَنَّمَا نَشِطَتْ مِنْ عِقَالٍ، فَنَظَرَتْ فَقَالَتْ: أَشْهَدُ أَنَّكَ عُزَيْرٌ وَانْطَلَقَتْ إِلَى مَحِلَّةِ بَنِي إِسْرَائِيلَ، وَهُمْ فِي أَنْدِيَتِهِمْ وَمَجَالِسِهِمْ، وَابْنٌ لِعُزَيْرٍ شَيْخٌ ابْنُ مِائَةِ سَنَةٍ وَثَمَانِي عَشْرَ سَنَةً وَبَنُو بَنِيهِ شُيُوخٌ فِي الْمَجْلِسِ، فَنَادَتْهُمْ فَقَالَتْ: هَذَا عُزَيْرٌ قَدْ جَاءَكُمْ. فَكَذَّبُوهَا، فَقَالَتْ: أَنَا فُلَانَةٌ مَوْلَاتُكُمْ دَعَا لِي رَبَّهُ، فَرَدَّ عَلَيَّ بَصَرِي وَأَطْلَقَ رِجْلَيَّ، وَزَعَمَ أَنَّ اللَّهَ أَمَاتَهُ مِائَةَ سَنَةٍ ثُمَّ بَعَثَهُ. قَالَ: فَنَهَضَ النَّاسُ، فَأَقْبَلُوا إِلَيْهِ، فَنَظَرُوا إِلَيْهِ فَقَالَ ابْنُهُ: كَانَ لِأَبِي شَامَةٌ سَوْدَاءُ بَيْنَ كَتِفَيْهِ. فَكَشَفَ عَنْ كَتِفَيْهِ، فَإِذَا هُوَ عُزَيْرٌ فَقَالَتْ بَنُو إِسْرَائِيلَ: فَإِنَّهُ لَمْ يَكُنْ فِينَا أَحَدٌ حَفِظَ التَّوْرَاةَ فِيمَا حُدِّثْنَا غَيْرُ عُزَيْرٍ وَقَدْ حَرَّقَ بُخْتُ نَصَّرَ التَّوْرَاةَ وَلَمْ يَبْقَ مِنْهَا شَيْءٌ إِلَّا مَا حَفِظَتِ الرِّجَالُ فَاكْتُبْهَا لَنَا. وَكَانَ أَبُوهُ سَرُوخَا قَدْ دَفَنَ التَّوْرَاةَ أَيَّامَ بُخْتُ نَصَّرَ فِي مَوْضِعٍ لَمْ يَعْرِفْهُ أَحَدٌ غَيْرُ عُزَيْرٍ فَانْطَلَقَ بِهِمْ إِلَى ذَلِكَ الْمَوْضِعِ فَحَفَرَهُ فَاسْتَخْرَجَ التَّوْرَاةَ، وَكَانَ قَدْ عَفِنَ الْوَرَقُ، وَدَرَسَ الْكِتَابُ. قَالَ: وَجَلَسَ فِي ظِلِّ شَجَرَةٍ وَبَنُو إِسْرَائِيلَ حَوْلَهُ، فَجَدَّدَ لَهُمُ التَّوْرَاةَ، وَنَزَلَ مِنَ السَّمَاءِ شِهَابَانِ، حَتَّى دَخَلَا جَوْفَهُ، فَتَذَكَّرَ التَّوْرَاةَ، فَجَدَّدَهَا لِبَنِي إِسْرَائِيلَ. فَمِنْ ثَمَّ قَالَتِ الْيَهُودُ: عُزَيْرٌ ابْنُ اللَّهِ - جَلَّ اللَّهُ وَعَزَّ - لِلَّذِي كَانَ مِنْ أَمْرِ الشِّهَابَيْنِ وَتَجْدِيدِهِ التَّوْرَاةَ وَقِيَامِهِ بِأَمْرِ بَنِي إِسْرَائِيلَ، وَكَانَ جَدَّدَ لَهُمُ التَّوْرَاةَ بِأَرْضِ السَّوَادِ بِدَيْرِ حَزْقِيلَ. وَالْقَرْيَةُ الَّتِي مَاتَ فِيهَا يُقَالُ لَهَا: سَايْرَابَاذَ. قَالَ ابْنُ عَبَّاسٍ: فَكَانَ كَمَا قَالَ اللَّهُ تَعَالَى: وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ يَعْنِي لِبَنِي إِسْرَائِيلَ. وَذَلِكَ أَنَّهُ كَانَ يَجْلِسُ مَعَ بَنِيهِ وَهُمْ شُيُوخٌ وَهُوَ شَابٌّ ; لِأَنَّهُ مَاتَ وَهُوَ ابْنُ أَرْبَعِينَ سَنَةً، فَبَعَثَهُ اللَّهُ شَابًّا، كَهَيْئَةِ يَوْمَ مَاتَ. قَالَ ابْنُ عَبَّاسٍ: بُعِثَ بَعْدَ بُخْتُ نَصَّرَ. وَكَذَلِكَ قَالَ الْحَسَنُ. وَقَدْ أَنْشَدَ أَبُو حَاتِمٍ السِّجِسْتَانِيُّ فِي مَعْنَى مَا قَالَهُ ابْنُ عَبَّاسٍ: وَأَسْوَدُ رَأْسٍ شَابَ مِنْ قَبْلِهِ ابْنُهُ وَمِنْ قَبْلِهِ ابْنُ ابْنِهِ فَهْوَ أَكْبَرُ     يَرَى ابْنَ ابْنِهِ شَيْخًا يَدِبُّ عَلَى عَصَا وَلِحْيَتُهُ سَوْدَاءُ وَالرَّأْسُ أَشْقَرُ     وَمَا لِابْنِهِ حَيْلٌ وَلَا فَضْلُ قُوَّةٍ يَقُومُ كَمَا يَمْشِي الصَّبِيُّ فَيَعْثِرُ     يُعَدَّ ابْنُهُ فِي النَّاسِ تِسْعِينَ حِجَّةً وَعِشْرِينَ لَا يَجْرِي وَلَا يَتَبَخْتَرُ     وَعُمْرُ أَبْيهِ أَرْبَعُونَ أَمَرَّهَا وَلِابْنِ ابْنِهِ تِسْعُونَ فِي النَّاسِ غُبَّرُ     فَمَا هُوَ فِي الْمَعْقُولِ إِنْ كُنْتَ دَارِيًا وَإِنَّ كُنْتَ لَا تَدْرِي فَبِالْجَهْلِ تُعْذَرُ

     ✧ And this is the story of ʿUzayr. Al-Ḥāfiẓ Abū al-Qāsim Ibn ʿAsākir said: He is ʿUzayr b. Ḥaywah, and it is said: b. Sūrayq b. ʿIrnā b. Ayyūb b. Dirithnā b. ʿArā b. Taqā b. al-Subūʿ b. Finḥāṣ b. al-ʿĀzir b. Hārūn b. ʿImrān. And it is said: ʿUzayr b. Shurūkhā. It is related in some traditions that his grave is in Damascus. Was ʿUzayr a prophet or not? On the authority of Ibn ʿAbbās, raised to the Prophet ﷺ: “I do not know whether Tubbaʿ was cursed or not, and I do not know whether ʿUzayr was a prophet or not.” And on the authority of ʿAbd Allāh b. Salām, that ʿUzayr is the servant whom Allah caused to die for a hundred years, then raised him. And it is said: ʿUzayr was a righteous, wise servant. He went out one day to an estate of his to tend to it. When he turned back, he came to a ruin at noon, when the heat struck him. He entered the ruin while he was on his donkey. He dismounted from his donkey, and with him was a basket containing figs and a basket containing grapes. He descended into the shade of that ruin, and brought out a bowl with him. He pressed some of the grapes that were with him into the bowl. Then he brought out dry bread with him and cast it into that bowl, into the juice, so that it might soften and he might eat it. Then he lay on his back, propped his feet against the wall, and looked at the ceiling of those houses and saw what was in them, and they were standing on their trellises, while their people had perished. He saw decayed bones and said: “How will Allah bring this to life after its death?” He did not doubt that Allah would bring it to life, but he said it in wonder. So Allah sent the angel of death, and he seized his soul. Allah caused him to die for a hundred years. When a hundred years had passed over him, and during that interval there had been matters and events among the Children of Israel, he said: Allah sent to ʿUzayr an angel, and He created his heart so that he might reason with it, and his eyes so that he might see with them, so that he might understand how Allah revives the dead. Then He assembled his creation while he was looking. Then He clothed his bones with flesh, hair, and skin. Then He breathed the spirit into him, all of this while he was seeing and reasoning. He sat up straight. The angel said to him: “How long did you tarry?” He said: “I tarried a day or part of a day.” That was because he had slept at the beginning of the day, around noon, and he was resurrected at the end of the day, while the sun had not set. He said: “or part of a day,” and a day was not completed for me. The angel said to him: “Rather, you tarried a hundred years. Look at your food and your drink”—meaning the food: the dry bread, and his drink: the juice that he had pressed into the bowl. And behold, they were in their same state; the juice and the bread had not changed, the bread was still dry. That is His saying: “it has not changed” (lam yatasannah), meaning it has not altered. Likewise, the figs and grapes were fresh, unchanged in any of their condition. It was as if he felt denial in his heart. The angel said to him: “Do you deny what I told you? Look at your donkey.” So he looked, and behold, his donkey's bones had decayed and become crumbled. The angel called to the bones of the donkey, and they responded and came from every direction, until the angel reassembled them, while ʿUzayr was looking at it. Then he clothed them with veins and sinews. Then he covered them with flesh. Then he grew upon them skin and hair. Then the angel breathed into it, and the donkey stood up, raising its head and ears to the sky, braying, thinking the Resurrection had come. That is His saying: “And look at the bones, how We raise them up and then clothe them with flesh” [al-Baqarah: 259]. Meaning: look at the bones of your donkey, how We join them one to another in their joints, until they become bones formed as a donkey without flesh. Then look at how We clothe them with flesh. When it became clear to him, he said: “I know that Allah is over all things competent,” from reviving the dead and other than that. He said: So he mounted his donkey until he came to his place. The people did not recognize him, and he did not recognize the people, and he did not recognize their dwellings. He went on, uncertain of himself, until he came to his house. There he found a blind, crippled old woman, over whom one hundred and twenty years had passed. She had been a slave-girl of theirs. ʿUzayr had departed from them when she was twenty years old; she had known him and had reason. When old age came upon her, chronic illness afflicted her. ʿUzayr said to her: “O this one, is this the dwelling of ʿUzayr?” She said: “Yes, this is the dwelling of ʿUzayr.” She wept and said: “I have not seen anyone for such-and-such years mention ʿUzayr, and the people have forgotten him.” He said: “Then I am ʿUzayr. Allah caused me to die for a hundred years, then raised me.” She said: “Glory be to Allah! For we have missed ʿUzayr for a hundred years, and we have not heard any mention of him.” He said: “I am indeed ʿUzayr.” She said: “ʿUzayr was a man whose supplication was answered. He would pray for the sick and the afflicted for well-being and healing. So pray to Allah to restore my sight so that I may see you. If you are ʿUzayr, I will recognize you.” He said: So he called upon his Lord and wiped his hand over her eyes, and they were healed. He took her by the hand and said: “Rise, by Allah's permission.” Allah released her legs, and she stood sound, as if she had been loosed from a tether. She looked and said: “I bear witness that you are ʿUzayr.” She went off to the quarter of the Children of Israel, while they were in their assemblies and gatherings. A son of ʿUzayr was an old man of one hundred and eighteen years, and his grandsons were elders in the gathering. She called to them and said: “This is ʿUzayr who has come to you.” They called her a liar. She said: “I am so-and-so, your freedwoman. He prayed to his Lord for me, and He restored my sight and released my legs. He claims that Allah caused him to die for a hundred years, then raised him.” He said: So the people rose and came to him. They looked at him, and his son said: “My father had a black mole between his shoulders.” So he uncovered his shoulders, and behold, he was ʿUzayr. The Children of Israel said: “There has been no one among us who memorized the Torah, as we have been told, other than ʿUzayr. Bukht Naṣṣar [Nebuchadnezzar] burned the Torah, and nothing of it remained except what men had memorized. So write it down for us.” His father Sarūkhā had buried the Torah in the days of Bukht Naṣṣar in a place that no one knew except ʿUzayr. So he went with them to that place and dug it up and brought out the Torah. The paper had rotted and the writing was effaced. He said: He sat in the shade of a tree, with the Children of Israel around him, and he renewed the Torah for them. Two meteors descended from the sky until they entered his interior, and he remembered the Torah and renewed it for the Children of Israel. From that, the Jews said: “ʿUzayr is the son of Allah”—may Allah be exalted and glorified—because of the matter of the two meteors and his renewal of the Torah and his undertaking of the affairs of the Children of Israel. He renewed the Torah for them in the land of al-Sawād, at the monastery of Ḥazqīl. The village in which he died is called Sāyirābādh. Ibn ʿAbbās said: It was as Allah, exalted is He, said: “and so that We may make you a sign for the people” [al-Baqarah: 259], meaning for the Children of Israel. That was because he would sit with his sons while they were elders and he was a youth, for he had died at the age of forty years, and Allah raised him as a young man, in the likeness of the day he died. Ibn ʿAbbās said: He was raised after Bukht Naṣṣar. Likewise al-Ḥasan said. Abū Ḥātim al-Sijistānī recited poetry in the meaning of what Ibn ʿAbbās said: A black-haired man whose son turned gray before him, and before him his son's son, so he is the elder. He sees his son's son an old man creeping on a staff, while his beard is black and the head is reddish. His son has no strength nor surplus of power; he rises as a boy walks, and he stumbles. His son is counted among the people as ninety years and twenty, not running nor strutting. His father's age was forty, which he passed through, while his son's son has ninety years among the people, remaining. What is he in reason, if you are knowledgeable? And if you do not know, then by ignorance you are excused.

291. Tarikh (al-Tabari) 291No grade recorded

     الْمَشْهُورُ أَنَّ عُزَيْرًا نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ  وَأَنَّهُ كَانَ فِيمَا بَيْنَ دَاوُدَ وَسُلَيْمَانَ، وَبَيْنَ زَكَرِيَّا وَيَحْيَى، وَأَنَّهُ لَمَّا لَمْ يَبْقَ فِي بَنِي إِسْرَائِيلَ مَنْ يَحْفَظُ التَّوْرَاةَ أَلْهَمَهُ اللَّهُ حِفْظَهَا، فَسَرَدَهَا عَلَى بَنِي إِسْرَائِيلَ، كَمَا قَالَ وَهْبُ بْنُ مُنَبِّهٍ: أَمَرَ اللَّهُ مَلَكًا فَنَزَلَ بِمِغْرَفَةٍ مِنْ نُورٍ فَقَذَفَهَا فِي فِي عُزَيْرٍ فَنَسَخَ التَّوْرَاةَ حَرْفًا بِحَرْفٍ، حَتَّى فَرَغَ مِنْهَا. وَرَوَى ابْنُ عَسَاكِرَ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سَأَلَ عَبْدَ اللَّهِ بْنَ سَلَامٍ عَنْ قَوْلِ اللَّهِ تَعَالَى: وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ [ التَّوْبَةِ: 30 ]. لِمَ قَالُوا ذَلِكَ ؟ فَذَكَرُ لَهُ ابْنُ سَلَامٍ مَا كَانَ مِنْ كَتْبِهِ لِبَنِي إِسْرَائِيلَ التَّوْرَاةَ مِنْ حِفْظِهِ، وَقَوْلِ بَنِي إِسْرَائِيلَ: لَمْ يَسْتَطِعْ مُوسَى أَنْ يَأْتِيَنَا بِالتَّوْرَاةِ إِلَّا فِي كِتَابٍ، وَإِنَّ عُزَيْرًا قَدْ جَاءَنَا بِهَا مِنْ غَيْرِ كِتَابٍ. فَرَمَاهُ طَوَائِفُ مِنْهُمْ، وَقَالُوا: عُزَيْرٌ ابْنُ اللَّهِ. وَلِهَذَا يَقُولُ كَثِيرٌ مِنَ الْعُلَمَاءِ: إِنَّ تَوَاتُرَ التَّوْرَاةِ انْقَطَعَ فِي زَمَنِ الْعُزَيْرِ. وَهَذَا مُتَّجِهٌ جِدًّا إِذَا كَانَ الْعُزَيْزُ غَيْرَ نَبِيٍّ، كَمَا قَالَهُ عَطَاءُ بْنُ أَبِي رَبَاحٍ، وَالْحَسَنُ الْبَصْرِيُّ، فِيمَا رَوَاهُ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، قَالَ: كَانَ فِي الْفَتْرَةِ تِسْعَةُ أَشْيَاءَ: بُخْتُ نَصَّرَ وَجَنَّةُ صَنْعَاءَ، وَجَنَّةُ سَبَأٍ، وَأَصْحَابُ الْأُخْدُودِ وَأَمْرُ حَاصُورَا، وَأَصْحَابُ الْكَهْفِ، وَأَصْحَابُ الْفِيلِ، وَمَدِينَةُ أَنْطَاكِيَةَ، وَأَمْرُ تُبَّعٍ. وَقَالَ إِسْحَاقُ بْنُ بِشْرٍ: عَنِ الْحَسَنِ قَالَ: كَانَ أَمْرُ عُزَيْرٍ وَبُخْتُ نَصَّرَ فِي الْفَتْرَةِ. وَقَدْ ثَبَتَ فِي " الصَّحِيحِ " أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّ أَوْلَى النَّاسِ بِابْنِ مَرْيَمَ لَأَنَا، إِنَّهُ لَيْسَ بَيْنِي وَبَيْنَهُ نَبِيٌّ وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: كَانَ فِيمَا بَيْنَ سُلَيْمَانَ وَعِيسَى، عَلَيْهِمَا السَّلَامُ. وَقَدْ رَوَى ابْنُ عَسَاكِرَ، عَنْ أَنَسِ بْنِ مَالِكٍ، وَعَطَاءِ بْنِ السَّائِبِ أَنَّ عُزَيْرًا كَانَ فِي زَمَنِ مُوسَى بْنِ عِمْرَانَ وَأَنَّهُ اسْتَأْذَنَ عَلَيْهِ، فَلَمْ يَأْذَنْ لَهُ - يَعْنِي لِمَا كَانَ مِنْ سُؤَالِهِ عَنِ الْقَدَرِ - وَأَنَّهُ انْصَرَفَ وَهُوَ يَقُولُ: مِائَةُ مَوْتَةٍ أَهْوَنُ مِنْ ذُلِّ سَاعَةٍ. وَفِي مَعْنَى قَوْلِ عُزَيْرٍ: مِائَةُ مَوْتَةٍ أَهْوَنُ مِنْ ذُلِّ سَاعَةٍ. قَوْلُ بَعْضِ الشُّعَرَاءِ: قَدْ يَصْبِرُ الْحُرُّ عَلَى السَّيْفِ وَيَأْنَفُ الصَّبْرَ عَلَى الْحَيْفِ     وَيُؤْثِرُ الْمَوْتَ عَلَى حَالَةٍ يَعْجَزُ فِيهَا عَنْ قِرَى الضَّيْفِ وَعَنْ نَوْفٍ الْبِكَالِيِّ قَالَ: قَالَ عُزَيْرٌ فِيمَا يُنَاجِي رَبَّهُ: يَا رَبِّ، تَخْلُقُ خَلْقًا، فَتُضِلُّ مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ. فَقِيلَ لَهُ: أَعْرِضْ عَنْ هَذَا. فَعَادَ فَقِيلَ لَهُ: لَتُعْرِضَنَّ عَنْ هَذَا أَوْ لَأَمْحُوَنَّ اسْمَكَ مِنَ الْأَنْبِيَاءِ، إِنِّي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَهُمْ يُسْأَلُونَ. وَهَذَا يَقْتَضِي وُقُوعَ مَا تُوُعِّدَ عَلَيْهِ لَوْ عَادَ، فَمَا عَادَ، فَمَا مُحِيَ اسْمُهُ. وَاللَّهُ أَعْلَمُ. وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: نَزَلَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ تَحْتَ شَجَرَةٍ فَلَدَغَتْهُ نَمْلَةٌ، فَأَمَرَ بِجَهَازِهِ فَأُخْرِجَ مِنْ تَحْتِهَا، ثُمَّ أَمَرَ بِهَا فَأُحْرِقَتْ بِالنَّارِ، فَأَوْحَى اللَّهُ إِلَيْهِ: فَهَلَّا نَمْلَةً وَاحِدَةً فَرَوَى عَنْ عَبْدِ الْوَهَّابِ بْنِ مُجَاهِدٍ عَنْ أَبِيهِ، أَنَّهُ عُزَيْرٌ. وَكَذَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ وَالْحَسَنِ الْبَصْرِيِّ أَنَّهُ عُزَيْرٌ. فَاللَّهُ أَعْلَمُ.

     ✧ The well-known view is that ʿUzayr was a prophet among the prophets of the Children of Israel, and that he lived between Dāwūd and Sulaymān and between Zakariyyā and Yaḥyā, and that when no one remained among the Children of Israel who had memorized the Torah, God inspired him to memorize it, and he recited it to the Children of Israel, as Wahb b. Munabbih said: God commanded an angel, who descended with a ladle of light and cast it into ʿUzayr's mouth, so he transcribed the Torah letter by letter until he finished it. Ibn ʿAsākir narrated, on the authority of Ibn ʿAbbās, that he asked ʿAbd Allāh b. Salām about God's saying, may He be exalted: “And the Jews said: ʿUzayr is the son of God” [al-Tawbah: 30]. Why did they say that? Ibn Salām mentioned to him what had occurred when he wrote the Torah for the Children of Israel from his memory, and the saying of the Children of Israel: “Mūsā could not bring us the Torah except in a book, but ʿUzayr has brought it to us without a book.” So some factions of them accused him, and they said: “ʿUzayr is the son of God.” For this reason many scholars say: The uninterrupted transmission of the Torah ceased in the time of ʿUzayr. This is very plausible if ʿUzayr was not a prophet, as ʿAṭāʾ b. Abī Rabāḥ and al-Ḥasan al-Baṣrī said. In what was narrated from ʿAṭāʾ b. Abī Rabāḥ, he said: “In the interval there were nine things: Bukht Naṣṣar, the garden of Ṣanʿāʾ, the garden of Sabaʾ, the People of the Pit, the affair of Ḥāṣūrā, the People of the Cave, the People of the Elephant, the city of Anṭākiya, and the affair of Tubbaʿ.” Isḥāq b. Bishr said, on the authority of al-Ḥasan, who said: “The affair of ʿUzayr and Bukht Naṣṣar was in the interval.” It is established in the Ṣaḥīḥ that the Messenger of God ﷺ said: “The people most entitled to ʿĪsā b. Maryam are I, for there is no prophet between me and him.” Wahb b. Munabbih said: “He was between Sulaymān and ʿĪsā, peace be upon them.” Ibn ʿAsākir narrated, on the authority of Anas b. Mālik and ʿAṭāʾ b. al-Sāʾib, that ʿUzayr lived in the time of Mūsā b. ʿImrān, and that he sought permission to enter upon him, but he did not grant him permission—meaning because of his questioning about the divine decree—and he departed saying: “A hundred deaths are easier than the humiliation of a single hour.” In the meaning of ʿUzayr's saying: “A hundred deaths are easier than the humiliation of a single hour,” some poet said: A free man may endure the sword, yet disdain patience under injustice, and he prefers death over a state in which he is unable to entertain a guest. From Nawf al-Bikālī, who said: ʿUzayr said in his intimate converse with his Lord: “O Lord, You create creation, then You lead astray whom You will and guide whom You will.” It was said to him: “Turn away from this.” But he repeated it, and it was said to him: “You will turn away from this, or I will erase your name from among the prophets. I am not asked about what I do, but they are asked.” This implies that what he was threatened with would have occurred had he returned to it, but he did not return, so his name was not erased. And God knows best. From Abū Hurayrah, who said: The Messenger of God ﷺ said: “A prophet among the prophets alighted under a tree, and an ant stung him. He ordered his baggage removed from beneath it, then ordered it burned with fire. Then God revealed to him: 'Why not one ant?'” It was narrated from ʿAbd al-Wahhāb b. Mujāhid, from his father, that this was ʿUzayr. Likewise it was narrated from Ibn ʿAbbās and al-Ḥasan al-Baṣrī that it was ʿUzayr. And God knows best.

292. Tarikh (al-Tabari) 292No grade recorded

     قِصَّةُ نَبِيِّ اللَّهِ زَكَرِيَّا عَلَيْهِ السَّلَامُ: أَمَرَ اللَّهُ تَعَالَى رَسُولَهُ ﷺ أَنْ يَقُصَّ عَلَى النَّاسِ خَبَرَ زَكَرِيَّا عَلَيْهِ السَّلَامُ، وَمَا كَانَ مِنْ أَمْرِهِ، وَذَلِكَ لَمَّا كَفَلَ زَكَرِيَّا عَلَيْهِ السَّلَامُ مَرْيَمَ بِنْتَ عِمْرَانَ، وَكَانَ كُلَّمَا دَخَلَ عَلَيْهَا مِحْرَابَهَا وَجَدَ عِنْدَهَا فَاكِهَةً فِي غَيْرِ أَوَانِهَا، وَلَا فِي أَوَانِهَا، وَهَذِهِ مِنْ كَرَامَاتِ الْأَوْلِيَاءِ، فَعَلِمَ أَنَّ الرَّازِقَ لِلشَّيْءِ فِي غَيْرِ أَوَانِهِ قَادِرٌ عَلَى أَنْ يَرْزُقَهُ وَلَدًا، وَإِنْ كَانَ قَدْ طَعَنَ فِي سِنِّهِ. و هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا وَقَدْ قِيلَ: إِنَّ الْمُرَادُ بِالْمَوَالِي الْعُصْبَةُ، وَكَأَنَّهُ خَافَ مِنْ تَصَرُّفِهِمْ بَعْدَهُ فِي بَنِي إِسْرَائِيلَ بِمَا لَا يُوَافِقُ شَرْعَ اللَّهِ وَطَاعَتَهُ، فَسَأَلَ وُجُودَ وَلَدٍ مِنْ صُلْبِهِ يَكُونُ بَرًّا تَقِيًّا مَرْضِيًّا، وَلِهَذَا قَالَ: فَهَبْ لِي مِنْ لَدُنْكَ أَيْ: مِنْ عِنْدِكَ بِحَوْلِكَ وَقُوَّتِكَ. وَلِيًّا يَرِثُنِي أَيْ: فِي النُّبُوَّةِ وَالْحُكْمِ فِي بَنِي إِسْرَائِيلَ. وَيَرِثُ مِنْ آلِ يَعْقُوبَ وَاجْعَلْهُ رَبِّ رَضِيًّا يَعْنِي كَمَا كَانَ آبَاؤُهُ وَأَسْلَافُهُ مِنْ ذُرِّيَّةِ يَعْقُوبَ أَنْبِيَاءَ، فَاجْعَلْهُ مِثْلَهُمْ فِي الْكَرَامَةِ الَّتِي أَكْرَمْتَهُمْ بِهَا مِنَ النُّبُوَّةِ وَالْوَحْيِ. وَعِنْدَئِذٍ قَالَ زَكَرِيَّا رَبِّ اجْعَلْ لِي آيَةً عَلَامَةً أَعْرِفُ بِهَا وَقْتَ حَمْلِ امْرَأَتِي بِهَذَا الْوَلَدِ، قَالَ آيَتُكَ أَلا تُكَلِّمَ النَّاسَ ثَلاثَ لَيَالٍ سَوِيًّا، فَيَعْتَرِيكَ الصَّمْتُ فَلَا تَقْدِرُ عَلَى التَّكَلُّمِ إِلَّا رَمْزًا رَغْمَ صِحَّةِ الْبَدَنِ وَانْتِفَاءِ الْمَرَضِ، فَلَمَّا بُشِّرَ بِهَذِهِ الْبِشَارَةِ خَرَجَ مَسْرُورًا فَأَشَارَ إِلَى قَوْمِهِ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا وَقَدْ وَهَبَهُ اللَّهُ وَلَدًا عَلَى الْكِبَرِ، وَكَانَتِ امْرَأَتُهُ عَاقِرًا فِي حَالِ شَبِيبَتِهَا، حَتَّى لَا يَيْأَسَ أَحَدٌ مِنْ فَضْلِ اللَّهِ وَرَحْمَتِهِ، وَلَا يَقْنَطَ مِنْ فَضْلِهِ، تَعَالَى وَتَقَدَّسَ. فَوَهَبَهُ اللَّهُ تَعَالَى يَحْيَى عَلَيْهِ السَّلَامُ. هَذَا وَقَدِ اخْتَلَفَتِ الرِّوَايَةُ عَنْ وَهْبِ بْنِ مُنَبِّهٍ فِي مَوْتِ زَكَرِيَّا عَلَيْهِ السَّلَامُ هَلْ قُتِلَ قَطْعًا بِالْمِنْشَارِ حِينَمَا هَرَبَ مِنْ قَوْمِهِ فَاخْتَبَأَ فِي شَجَرَةٍ فَقَطَعُوهَا وَهُوَ بِدَاخِلِهَا أَمْ أَنَّهُ مَاتَ مَوْتًا عَلَيْهِ السَّلَامُ.

     ✧ The story of the prophet of Allah Zakariyyā ﷺ: Allah Almighty commanded His Messenger ﷺ to relate to the people the account of Zakariyyā ﷺ and what pertained to his affair, and that was when Zakariyyā ﷺ took charge of Maryam bt. ʿImrān. Each time he entered upon her in her sanctuary he found with her fruit out of its season, or in its season, and this is among the charismata of the friends of Allah. He knew that the One who provides a thing out of its season is able to provide him with a son even though he had reached an advanced age. Thereupon Zakariyyā called upon his Lord. He said, "My Lord, grant me from Yourself goodly offspring. Indeed, You are the Hearer of supplication. And indeed, I fear the successors after me, and my wife has been barren." It has been said that by 'successors' the ʿaṣaba (male relatives) are meant, and it is as if he feared their conduct after him among the Children of Israel in a manner not in accordance with Allah's law and obedience. So he asked for the existence of a son from his own loins who would be righteous, God-fearing, and pleasing. For this reason he said, "So grant me from Yourself," that is, from You, by Your power and strength. "A protector who will inherit me," that is, in prophethood and governance among the Children of Israel, "and inherit from the family of Yaʿqūb, and make him, my Lord, pleasing." He means: just as his fathers and ancestors from the descendants of Yaʿqūb were prophets, make him like them in the honor with which You honored them, namely prophethood and revelation. At that point Zakariyyā said, "My Lord, appoint for me a sign," a mark by which I may recognize the time when my wife conceives this child. He said, "Your sign is that you shall not speak to people for three nights, [while] sound," and silence will seize you so that you cannot speak except by gesture despite bodily health and the absence of illness. When he was given this good tidings, he came out rejoicing and signalled to his people, "Glorify Allah morning and evening." And Allah granted him a son in old age. His wife had been barren in the time of her youth, so that no one should despair of Allah's bounty and mercy, nor lose hope in His bounty, exalted and hallowed be He. Thus Allah Almighty granted him Yaḥyā ﷺ. Moreover, the report from Wahb b. Munabbih differs concerning the death of Zakariyyā ﷺ: whether he was killed by being cut with a saw when he fled from his people and hid inside a tree, and they cut it down with him inside it, or whether he died a natural death ﷺ.

293. Tarikh (al-Tabari) 293No grade recorded

     قِصَّةُ زَكَرِيَّا وَيَحْيَى عَلَيْهِمَا السَّلَامُ  . قَالَ الْحَافِظُ أَبُو الْقَاسِمِ ابْنُ عَسَاكِرَ فِي كِتَابِهِ " التَّارِيخُ " الْمَشْهُورِ الْحَافِلِ: زَكَرِيَّا بْنُ حَنَّا وَيُقَالُ: زَكَرِيَّا بْنُ دَانٍ، وَيُقَالُ: زَكَرِيَّا بْنُ أَدَنِ بْنِ مُسْلِمِ بْنِ صَدُوقِ بْنِ مَحْمَانَ بْنِ دَاوُدَ بْنِ سُلَيْمَانَ بْنِ مُسْلِمِ بْنِ صَدِيقَةَ بْنِ بِرْحِيَةَ بْنِ مَلْقَاطْيَةَ بْنِ نَاحُورَ بْنِ سَلُومَ بْنِ بَهَفَانْيَا بْنِ حَاشَ بْنِ أَنِي بْنِ خَثْعَمَ بْنِ سُلَيْمَانَ بْنِ دَاوُدَ، أَبُو يَحْيَى النَّبِيُّ عَلَيْهِ السَّلَامُ، مِنْ بَنِي إِسْرَائِيلَ، دَخَلَ الْبَثَنِيَّةَ مِنْ أَعْمَالِ دِمَشْقَ فِي طَلَبِ ابْنِهِ يَحْيَى. وَقِيلَ: إِنَّهُ كَانَ بِدِمَشْقَ حِينَ قُتِلَ ابْنُهُ يَحْيَى. وَاللَّهُ أَعْلَمُ. وَقَدْ قِيلَ غَيْرُ ذَلِكَ فِي نَسَبِهِ. وَيُقَالُ فِيهِ: زَكَرِيَّاءُ بِالْمَدِّ وَبِالْقَصْرِ. وَيُقَالُ: زَكَرِيٌّ أَيْضًا. وَقِيلَ: ابْنُ بَرْخِيَا - مِنْ أَوْلَادِ سُلَيْمَانَ بْنِ دَاوُدَ [ عَلَيْهِمَا السَّلَامُ ]

     ✧ The story of Zakariyyā and Yaḥyā (peace be upon them both). Al-Ḥāfiẓ Abū al-Qāsim Ibn ʿAsākir said in his famous, comprehensive book "al-Tārīkh": Zakariyyā b. Ḥannā, and it is said: Zakariyyā b. Dān, and it is said: Zakariyyā b. Adan b. Muslim b. Ṣadūq b. Maḥmān b. Dāwūd b. Sulaymān b. Muslim b. Ṣadīqah b. Birḥiyah b. Malqāṭyah b. Nāḥūr b. Salūm b. Bahafānyā b. Ḥāsh b. Anī b. Khathʿam b. Sulaymān b. Dāwūd, Abū Yaḥyā the prophet ﷺ, of the Children of Israel. He entered al-Bathaniyyah, one of the districts of Damascus, in search of his son Yaḥyā. And it was said: He was in Damascus when his son Yaḥyā was killed. And Allah knows best. And other than that has been said regarding his lineage. He is called Zakariyyāʾ with the long ā and with the short a. And he is also called Zakarī. And it was said: Ibn Barkhiyā, from the descendants of Sulaymān b. Dāwūd (peace be upon them both).

294. Tarikh (al-Tabari) 294No grade recorded

     حياة زكريا عليه السلام قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ الْعَزِيزِ: كهيعص ذِكْرُ رَحْمَةِ رَبِّكَ عَبْدَهُ زَكَرِيَّا إِذْ نَادَى رَبَّهُ نِدَاءً خَفِيًّا قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيًّا وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ وَاجْعَلْهُ رَبِّ رَضِيًّا يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَى لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا قَالَ رَبِّ أَنَّى يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا قَالَ كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِنْ قَبْلٌ وَلَمْ تَكُ شَيْئًا قَالَ رَبِّ اجْعَلْ لِي آيَةً قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا يَا يَحْيَى خُذِ الْكِتَابَ بِقُوَّةٍ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا وَحَنَانًا مِنْ لَدُنَّا وَزَكَاةً وَكَانَ تَقِيًّا وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُنْ جَبَّارًا عَصِيًّا وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا [ مَرْيَمَ: 1 - 15 ]. وَقَالَ تَعَالَى: وَكَفَّلَهَا زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَى مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ قَالَ رَبِّ أَنَّى يَكُونُ لِي غُلَامٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ قَالَ كَذَلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ قَالَ رَبِّ اجْعَلْ لِي آيَةً قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا وَاذْكُرْ رَبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ [ آلِ عِمْرَانَ: 37 - 41 ]. وَقَالَ تَعَالَى فِي سُورَةِ " الْأَنْبِيَاءِ ": وَزَكَرِيَّا إِذْ نَادَى رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَى وَأَصْلَحْنَا لَهُ زَوْجَهُ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ [ الْأَنْبِيَاءِ: 89، 90 ]. وَقَالَ تَعَالَى: وَزَكَرِيَّا وَيَحْيَى وَعِيسَى وَإِلْيَاسَ كُلٌّ مِنَ الصَّالِحِينَ [ الْأَنْعَامِ: 85 ]. اللَّهَ تَعَالَى أَمَرَ رَسُولَهُ ﷺ أَنْ يَقُصَّ عَلَى النَّاسِ خَبَرَ زَكَرِيَّا عَلَيْهِ السَّلَامُ، وَمَا كَانَ مِنْ أَمْرِهِ حِينَ وَهَبَهُ اللَّهُ وَلَدًا عَلَى الْكِبَرِ، وَكَانَتِ امْرَأَتُهُ عَاقِرًا فِي حَالِ شَبِيبَتِهَا، وَقَدْ أَسَنَّتْ أَيْضًا ; حَتَّى لَا يَيْأَسَ أَحَدٌ مِنْ فَضْلِ اللَّهِ وَرَحْمَتِهِ، وَلَا يَقْنَطَ مَنْ فَضْلِهِ، تَعَالَى وَتَقَدَّسَ، فَقَالَ تَعَالَى: ذِكْرُ رَحْمَةِ رَبِّكَ عَبْدَهُ زَكَرِيَّا إِذْ نَادَى رَبَّهُ نِدَاءً خَفِيًّا قَالَ قَتَادَةُ عِنْدَ تَفْسِيرِهَا: إِنَّ اللَّهَ يَعْلَمُ الْقَلْبَ النَّقِيَّ وَيَسْمَعُ الصَّوْتَ الْخَفِيَّ وَقَالَ بَعْضُ السَّلَفِ: قَامَ مِنَ اللَّيْلِ فَنَادَى رَبَّهُ مُنَادَاةً أَسَرَّهَا عَمَّنْ كَانَ حَاضِرًا عِنْدَهُ ; مُخَافَتَةً فَقَالَ: يَا رَبِّ، يَا رَبِّ، يَا رَبِّ. فَقَالَ اللَّهُ: لَبَّيْكَ، لَبَّيْكَ، لَبَّيْكَ. قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي أَيْ: ضَعُفَ وَخَارَ مِنَ الْكِبَرِ. وَاشْتَعَلَ الرَّأْسُ شَيْبًا اسْتِعَارَةٌ مِنَ اشْتِعَالِ النَّارِ فِي الْحَطَبِ، أَيْ غَلَبَ عَلَى سَوَادِ الشَّعْرِ شَيْبُهُ، كَمَا قَالَ ابْنُ دُرَيْدٍ فِي مَقْصُورَتِهِ: إِمَّا تَرَى رَأْسِي حَاكَى لَوْنُهُ طُرَّةَ صُبْحٍ تَحْتَ أَذْيَالِ الدُّجَى     وَاشْتَعَلَ الْمُبْيَضُّ فِي مُسْوَدِّهِ مِثْلَ اشْتِعَالِ النَّارِ فِي جَزْلِ الْغَضَا     وَآضَ رَوْضُ اللَّهْوِ يَبْسًا ذَاوِيًا مِنْ بَعْدِ مَا قَدْ كَانَ مَجَّاجَ الثَّرَى يَذْكُرُ أَنَّ الضَّعْفَ قَدِ اسْتَحْوَذَ عَلَيْهِ بَاطِنًا وَظَاهِرًا، وَهَكَذَا قَالَ زَكَرِيَّا عَلَيْهِ السَّلَامُ: إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَقَوْلُهُ: وَلَمْ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيًّا أَيْ: مَا عَوَّدْتَنِي فِيمَا أَسْأَلُكَ فِيهِ إِلَّا الْإِجَابَةَ. وَكَانَ الْبَاعِثُ لَهُ عَلَى هَذِهِ الْمَسْأَلَةِ.

     ✧ The Life of Zakariyyā ﷺ Allah, Exalted is He, said in His Mighty Book: Kāf Hā Yā ʿAyn Ṣād. A mention of the mercy of your Lord to His servant Zakariyyā, when he called out to his Lord with a secret call. He said, "My Lord, indeed my bones have weakened, and my head has flared with grey hair, and I have never been, in my supplication to You, my Lord, wretched. And indeed I fear the successors after me, and my wife has been barren, so grant me from Yourself a heir who shall inherit me and inherit from the family of Yaʿqūb, and make him, my Lord, pleasing." "O Zakariyyā, indeed We give you good tidings of a boy whose name is Yaḥyā; We have not assigned to anyone before this name." He said, "My Lord, how can I have a boy when my wife has been barren and I have reached extreme old age?" He said, "Thus. Your Lord has said: 'It is easy for Me, for I created you before, when you were nothing.'" He said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to people for three nights, [while being] sound." Then he came out to his people from the sanctuary and signified to them to glorify [Allah] morning and evening. "O Yaḥyā, take the Book with strength." And We gave him judgement while yet a child, and tenderness from Ourselves and purity; and he was devout, and dutiful to his parents, and was not arrogant or disobedient. And ﷺ the day he was born, the day he dies, and the day he is raised alive. [Maryam: 1–15]. And He, Exalted is He, said: And Zakariyyā took charge of her. Whenever Zakariyyā entered the sanctuary to her, he found with her provision. He said, "O Maryam, whence comes this to you?" She said, "It is from Allah. Indeed, Allah provides for whom He wills without reckoning." Thereupon Zakariyyā called upon his Lord. He said, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication." Then the angels called him while he was standing, praying in the sanctuary: "Allah gives you good tidings of Yaḥyā, confirming a word from Allah, a lord, and one abstinent, and a prophet from among the righteous." He said, "My Lord, how can I have a boy when old age has reached me and my wife is barren?" He said, "Thus. Allah does whatever He wills." He said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to people for three days except by gesture. And remember your Lord much and exalt [Him] in the evening and the early morning." [Āl ʿImrān: 37–41]. And He, Exalted is He, said in Sūrat al-Anbiyāʾ: And Zakariyyā, when he called out to his Lord, "My Lord, do not leave me alone, and You are the best of inheritors." So We responded to him, and We granted him Yaḥyā, and We set right for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were humbly submissive to Us. [Al-Anbiyāʾ: 89, 90]. And He, Exalted is He, said: And Zakariyyā and Yaḥyā and ʿĪsā and Ilyās, each was among the righteous. [Al-Anʿām: 85]. Allah, Exalted is He, commanded His Messenger ﷺ to recount to the people the story of Zakariyyā ﷺ, and what was of his affair when Allah granted him a son in old age, while his wife had been barren in the time of her youth and had also aged, so that no one should despair of Allah's bounty and mercy, nor lose hope in His favor, Exalted and Sanctified is He. Thus He, Exalted is He, said: A mention of the mercy of your Lord to His servant Zakariyyā, when he called out to his Lord with a secret call. Qatādah said in interpreting it: Allah knows the pure heart and hears the hidden voice. Some of the early scholars said: He rose at night and called out to his Lord with a call that he concealed from those present with him, in a low voice, saying: O Lord, O Lord, O Lord. Then Allah said: At your service, at your service, at your service. He said, "My Lord, indeed my bones have weakened," meaning: they became weak and feeble from old age. "And my head has flared with grey hair," a metaphor borrowed from the flaring of fire in firewood, meaning: the greyness of his hair overcame its blackness, as Ibn Durayd said in his Maqṣūrah: Do you not see that my head's color resembles the forelock of dawn beneath the trains of darkness, and the white has flared in its blackness like the flaring of fire in dry ghaḍā wood, and the meadow of diversion has become withered and dry after it had been abundant in moisture. He mentions that weakness had overwhelmed him inwardly and outwardly, and thus Zakariyyā ﷺ said: Indeed my bones have weakened and my head has flared with grey hair. And his saying: "And I have never been, in my supplication to You, my Lord, wretched," meaning: You have accustomed me, in whatever I ask of You, to nothing but answering. And the motive for this request was.

295. Tarikh (al-Tabari) 295No grade recorded

     دعاء زكريا عليه السلام وَأَنَّهُ لَمَّا كَفَلَ مَرْيَمَ بِنْتَ عِمْرَانَ بْنِ مَاثَانَ، وَكَانَ كُلَّمَا دَخَلَ عَلَيْهَا مِحْرَابَهَا وَجَدَ عِنْدَهَا فَاكِهَةً فِي غَيْرِ أَوَانِهَا، وَلَا فِي أَوَانِهَا، وَهَذِهِ مِنْ كَرَامَاتِ الْأَوْلِيَاءِ، فَعَلِمَ أَنَّ الرَّازِقَ لِلشَّيْءِ فِي غَيْرِ أَوَانِهِ قَادِرٌ عَلَى أَنْ يَرْزُقَهُ وَلَدًا، وَإِنْ كَانَ قَدْ طَعَنَ فِي سِنِّهِ. هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ وَقَوْلُهُ: وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا قِيلَ: الْمُرَادُ بِالْمَوَالِي الْعُصْبَةُ، وَكَأَنَّهُ خَافَ مِنْ تَصَرُّفِهِمْ بَعْدَهُ فِي بَنِي إِسْرَائِيلَ بِمَا لَا يُوَافِقُ شَرْعَ اللَّهِ وَطَاعَتَهُ، فَسَأَلَ وُجُودَ وَلَدٍ مِنْ صُلْبِهِ يَكُونُ بَرًّا تَقِيًّا مَرْضِيًّا، وَلِهَذَا قَالَ: فَهَبْ لِي مِنْ لَدُنْكَ أَيْ: مِنْ عِنْدِكَ بِحَوْلِكَ وَقُوَّتِكَ. الأنبياء لا تورث وَلِيًّا يَرِثُنِي أَيْ: فِي النُّبُوَّةِ وَالْحُكْمِ فِي بَنِي إِسْرَائِيلَ. وَيَرِثُ مِنْ آلِ يَعْقُوبَ وَاجْعَلْهُ رَبِّ رَضِيًّا يَعْنِي كَمَا كَانَ آبَاؤُهُ وَأَسْلَافُهُ مِنْ ذُرِّيَّةِ يَعْقُوبَ أَنْبِيَاءَ، فَاجْعَلْهُ مِثْلَهُمْ فِي الْكَرَامَةِ الَّتِي أَكْرَمْتَهُمْ بِهَا مِنَ النُّبُوَّةِ وَالْوَحْيِ. وَلَيْسَ الْمُرَادُ هَاهُنَا وِرَاثَةَ الْمَالِ. قَالَ رَسُولَ اللَّهِ ﷺ: لَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَةٌ فَهَذَا نَصٌّ عَلَى أَنَّ رَسُولَ اللَّهِ ﷺ لَا يُورَثُ، وَلِهَذَا مَنَعَ الصِّدِّيقُ أَنْ يُصْرَفُ مَا كَانَ يَخْتَصُّ بِهِ فِي حَيَاتِهِ إِلَى أَحَدٍ مِنْ وُرَّاثِهِ الَّذِينَ لَوْلَا هَذَا النَّصُّ لَصُرَفَ إِلَيْهِمْ، وَهُمُ: ابْنَتُهُ فَاطِمَةُ، وَأَزْوَاجُهُ التِّسْعُ، وَعَمُّهُ الْعَبَّاسُ، ؓ، وَاحْتَجَّ عَلَيْهِمُ الصِّدِّيقُ فِي مَنْعِهِ إِيَّاهُمْ بِهَذَا الْحَدِيثِ، وَقَدْ وَافَقَهُ عَلَى رِوَايَتِهِ عَنْ رَسُولِ اللَّهِ ﷺ عُمَرُ بْنُ الْخَطَّابِ، وَعُثْمَانُ بْنُ عَفَّانَ وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وَالْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَطَلْحَةُ، وَالزُّبَيْرُ، وَأَبُو هُرَيْرَةَ، وَآخَرُونَ، ؓ. الثَّانِي أَنَّ التِّرْمِذِيَّ رَوَاهُ بِلَفْظٍ يَعُمُّ سَائِرَ الْأَنْبِيَاءِ: نَحْنُ مُعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ وَصَحَّحَهُ. الثَّالِثُ أَنَّ الدُّنْيَا كَانَتْ أَحْقَرَ عِنْدَ الْأَنْبِيَاءِ مِنْ أَنْ يَكْنِزُوا لَهَا أَوْ يَلْتَفِتُوا إِلَيْهَا أَوْ يُهِمَّهُمْ أَمْرُهَا، حَتَّى يَسْأَلُوا الْأَوْلَادَ لِيَحُوزُوهَا بَعْدَهُمْ ; فَإِنَّ مَنْ لَا يَصِلُ إِلَى قَرِيبٍ مِنْ مَنَازِلِهِمْ فِي الزَّهَادَةِ لَا يَهْتَمُّ بِهَذَا الْمِقْدَارِ أَنْ يَسْأَلَ وَلَدًا يَكُونُ وَارِثًا لَهُ فِيهَا. عمل زكريا عليه السلام الرَّابِعُ، أَنَّ زَكَرِيَّا، عَلَيْهِ السَّلَامُ، كَانَ نَجَّارًا يَعْمَلُ بِيَدِهِ، وَيَأْكُلُ مِنْ كَسْبِهَا  ، كَمَا كَانَ دَاوُدُ، عَلَيْهِ السَّلَامُ، يَأْكُلُ مِنْ كَسْبِ يَدِهِ، وَالْغَالِبُ - وَلَا سِيَّمَا مَنْ مِثْلُ حَالِ الْأَنْبِيَاءِ - أَنَّهُ لَا يُجْهِدُ نَفْسَهُ فِي الْعَمَلِ إِجْهَادًا يَسْتَفْضِلُ مِنْهُ مَالًا يَكُونُ ذَخِيرَةً لَهُ يَخْلُفُهُ مِنْ بَعْدِهِ، وَهَذَا أَمْرٌ بَيِّنٌ وَاضِحٌ لِكُلِّ مِنْ تَأَمَّلَهُ بِتَدَبُّرٍ وَتَفَهُّمٍ، إِنْ شَاءَ اللَّهُ. قَالَ الْإِمَامُ أَحْمَدُ: عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: كَانَ زَكَرِيَّا نَجَّارًا.

     ✧ Zakariyyā’s supplication ﷺ And when he took charge of Maryam bt. ʿImrān b. Māthān, every time he entered her prayer chamber he found with her fruit out of its season and in its season, and this is among the miracles of the saints. So he knew that the One who provides a thing out of its season is able to provide him a son, even though he had reached an advanced age. There Zakariyyā called upon his Lord: “My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.” And his saying: “And indeed, I fear the kinsmen after me, and my wife has been barren.” It is said: By “kinsmen” is meant the ʿaṣabah (male relatives). It was as though he feared their conduct after him among the Children of Israel in a way that would not accord with God’s law and obedience to Him. So he asked for a son from his own loins who would be righteous, pious, and well-pleasing. For this reason he said: “So grant me from Yourself,” meaning: from You, by Your power and Your strength. Prophets are not inherited from “A heir who shall inherit from me,” meaning: in prophethood and rule among the Children of Israel, “and inherit from the family of Yaʿqūb. And make him, my Lord, pleasing,” meaning: just as his forefathers and predecessors from the progeny of Yaʿqūb were prophets, make him like them in the honor with which You honored them of prophethood and revelation. What is meant here is not inheritance of wealth. The Messenger of God ﷺ said: “We are not inherited from; what we leave is charity.” This is an explicit text that the Messenger of God ﷺ is not inherited from. For this reason al-Ṣiddīq prevented what he had exclusively possessed in his lifetime from being distributed to any of his heirs who, were it not for this text, would have received it: his daughter Fāṭimah, his nine wives, and his uncle al-ʿAbbās ؓ. Al-Ṣiddīq used this ḥadīth as proof against them in preventing them, and those who agreed with him in transmitting it from the Messenger of God ﷺ were ʿUmar b. al-Khaṭṭāb, ʿUthmān b. ʿAffān, ʿAlī b. Abī Ṭālib, al-ʿAbbās b. ʿAbd al-Muṭṭalib, ʿAbd al-Raḥmān b. ʿAwf, Ṭalḥah, al-Zubayr, Abū Hurayrah, and others ؓ. Second: al-Tirmidhī narrated it with wording that includes all prophets: “We, the company of prophets, are not inherited from,” and he declared it sound. Third: the world was too insignificant in the eyes of the prophets for them to hoard for it or turn to it or be concerned with its affairs, such that they would ask for children in order to acquire it after them. For one who does not come near their stations in asceticism would not be concerned to this extent to ask for a son who would be his heir in it. The work of Zakariyyā ﷺ Fourth: Zakariyyā ﷺ was a carpenter who worked with his own hands and ate from his earnings, just as Dāwūd ﷺ ate from the earnings of his hand. And the prevailing assumption—especially for one in the state of the prophets—is that he would not exhaust himself in work to the extent that he would have surplus wealth as a reserve to leave behind for his heirs. This is a clear and evident matter for everyone who reflects upon it with consideration and understanding, if God wills. Imām Aḥmad said: On the authority of Abū Hurayrah that the Messenger of God ﷺ said: “Zakariyyā was a carpenter.”

296. Tarikh (al-Tabari) 296No grade recorded

     بشارة زكريا بابنه يحيى عليهما السلام وَقَوْلُهُ: يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَى لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا وَهَذَا مُفَسَّرٌ بِقَوْلِهِ: رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ فَلَمَّا بُشِّرَ بِالْوَلَدِ وَتَحَقَّقَ الْبِشَارَةَ، شَرَعَ يَسْتَعْلِمُ - عَلَى وَجْهِ التَّعَجُّبِ - وُجُودَ الْوَلَدِ، وَالْحَالَةُ هَذِهِ لَهُ: قَالَ رَبِّ أَنَّى يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا أَيْ: كَيْفَ يُوجَدُ وَلَدٌ مِنْ شَيْخٍ كَبِيرٍ، قِيلَ: كَانَ عُمْرُهُ إِذْ ذَاكَ سَبْعًا وَسَبْعِينَ سَنَةً. وَالْأَشْبَهُ، وَاللَّهُ أَعْلَمُ، أَنَّهُ كَانَ أَسَنَّ مِنْ ذَلِكَ. وَكَانَتِ امْرَأَتِي عَاقِرًا يَعْنِي، وَقَدْ كَانَتِ امْرَأَتِي فِي حَالِ شَبِيبَتِهَا عَاقِرًا لَا تَلِدُ. وَاللَّهُ أَعْلَمُ. كَمَا قَالَ الْخَلِيلُ: أَبَشَّرْتُمُونِي عَلَى أَنْ مَسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونِ وَقَالَتْ سَارَّةُ: يَا وَيْلَتَى أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ [ هُودٍ: 72، 73 ]. وَهَكَذَا أُجِيبَ زَكَرِيَّا، عَلَيْهِ السَّلَامُ ; قَالَ لَهُ الْمَلَكُ الَّذِي يُوحِي إِلَيْهِ بِأَمْرِ رَبِّهِ: كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ أَيْ: هَذَا سَهْلٌ يَسِيرٌ عَلَيْهِ. وَقَدْ خَلَقْتُكَ مِنْ قَبْلُ وَلَمْ تَكُ شَيْئًا أَيْ: قُدْرَتُهُ أَوْجَدَتْكَ بَعْدَ أَنْ لَمْ تَكُنْ شَيْئًا مَذْكُورًا، أَفَلَا يُوجِدُ مِنْكَ وَلَدًا وَإِنْ كُنْتَ شَيْخًا كَبِيرًا ؟! وَقَالَ تَعَالَى: فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَى وَأَصْلَحْنَا لَهُ زَوْجَهُ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ [ الْأَنْبِيَاءِ: 90 ]. وَمَعْنَى إِصْلَاحِ زَوْجَتِهِ  ، أَنَّهَا كَانَتْ لَا تَحِيضُ فَحَاضَتْ. وَقِيلَ: كَانَ فِي لِسَانِهَا شَيْءٌ ; أَيْ بَذَاءَةٌ.

     ✧ The glad tidings to Zakariyyā of his son Yaḥyā (peace be upon them both) And His saying: “O Zakariyyā, indeed We give you glad tidings of a boy whose name is Yaḥyā. We have not assigned to him before any namesake.” This is explained by His saying: “Our Lord, indeed You will gather the people for a Day about which there is no doubt. Indeed Allah does not fail in His promise.” So when he was given glad tidings of the child and the glad tidings were confirmed, he began to inquire—by way of wonder—about the existence of the child, given his situation: He said: “My Lord, how can I have a boy when my wife has been barren and I have reached extreme old age?” That is: how can a child come from an aged old man? It was said: his age at that time was seventy-seven years. The more likely view, and Allah knows best, is that he was older than that. “And my wife has been barren” meaning, my wife had been barren even in her youth, not bearing children. And Allah knows best. As al-Khalīl said: “Do you give me glad tidings although old age has touched me? So of what do you give me glad tidings?” And Sārah said: “Woe to me! Shall I bear a child when I am an old woman and this husband of mine is an old man? Indeed this is a strange thing.” They said: “Do you wonder at the command of Allah? The mercy of Allah and His blessings be upon you, O people of the house. Indeed He is Praiseworthy, Glorious.” [Hūd: 72, 73]. And thus Zakariyyā, ﷺ, was answered; the angel who conveyed to him by the command of his Lord said to him: “Thus said your Lord: it is easy for Me,” that is, this is simple and easy for Him. “And I created you before, when you were nothing,” that is, His power brought you into existence after you had not been a thing worth mentioning. Will He not bring forth from you a child even if you are an aged old man?! And He, exalted, said: “So We responded to him and gave him Yaḥyā and set his wife right for him. Indeed they used to hasten to good deeds and call upon Us in hope and fear, and they were humbly submissive to Us.” [al-Anbiyāʾ: 90]. The meaning of setting his wife right is that she had not been menstruating, and then she menstruated. It was also said: there was something in her tongue; that is, coarseness.

297. Tarikh (al-Tabari) 297No grade recorded

     آية زكريا عليه السلام قَالَ رَبِّ اجْعَلْ لِي آيَةً أَيْ: عَلَامَةً عَلَى وَقْتَ تَعْلَقُ مِنِّي الْمَرْأَةُ بِهَذَا الْوَلَدِ الْمُبَشَّرِ بِهِ. قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا يَقُولُ: عَلَامَةُ ذَلِكَ أَنْ يَعْتَرِيَكَ سَكْتٌ، لَا تَنْطِقُ مَعَهُ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا، وَأَنْتَ فِي ذَلِكَ سَوِيُّ الْخَلْقِ، صَحِيحُ الْمِزَاجِ، مُعْتَدِلُ الْبِنْيَةِ. وَأُمِرَ بِكَثْرَةِ الذِّكْرِ فِي هَذِهِ الْحَالِ بِالْقَلْبِ، وَاسْتِحْضَارِ ذَلِكَ بِفُؤَادِهِ بِالْعَشِيِّ وَالْإِبْكَارِ، فَلَمَّا بُشِّرَ بِهَذِهِ الْبِشَارَةِ، خَرَجَ مَسْرُورًا بِهَا عَلَى قَوْمِهِ مِنْ مِحْرَابِهِ. فَأَوْحَى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا وَالْوَحْيُ هَاهُنَا هُوَ الْأَمْرُ الْخَفِيُّ ; إِمَّا بِكِتَابَةٍ، كَمَا قَالَهُ مُجَاهِدٌ، وَالسُّدِّيُّ أَوْ إِشَارَةٍ، كَمَا قَالَهُ مُجَاهِدٌ - أَيْضًا - وَوَهْبٌ، وَقَتَادَةُ. قَالَ مُجَاهِدٌ، وَعِكْرِمَةُ، وَوَهُبٌ، وَالسُّدِّيُّ، وَقَتَادَةُ: اعْتُقِلَ لِسَانُهُ مِنْ غَيْرِ مَرَضٍ. وَقَالَ ابْنُ زَيْدٍ: كَانَ يَقْرَأُ وَيُسَبِّحُ، وَلَكِنْ لَا يَسْتَطِيعُ كَلَامَ أَحَدٍ.

     ✧ The sign of Zakariyyā ﷺ He said: “My Lord, appoint for me a sign” (Q 3:41), that is: a marker for the time when the woman would conceive from me this promised child. He said: “Your sign is that you will not speak to people for three nights, [while] sound” (Q 3:41). He says: the marker of that is that a silence will seize you, with which you will not speak for three days except by gesture, while you are in that state sound of body, healthy in temperament, and well-proportioned in frame. He was commanded to remember God frequently in this state with the heart, and to summon that to mind in his heart in the evening and the early morning. When he was given this good news, he came out rejoicing in it from his prayer chamber to his people. Then he revealed to them, “Glorify [God] at dawn and at evening” (Q 19:11). The revelation here is a hidden command; either by writing, as Mujāhid and al-Suddī said, or by gesture, as Mujāhid also said, and Wahb and Qatādah. Mujāhid, ʿIkrimah, Wahb, al-Suddī, and Qatādah said: his tongue was held back without any illness. Ibn Zayd said: he could recite and glorify, but he could not speak to anyone.

298. Tarikh (al-Tabari) 298No grade recorded

     وفاة زكريا عليه السلام لَمَّا قُتِلَ يَحْيَى وَسَمِعَ أَبُوهُ بِقَتْلِهِ فَرَّ هَارِبًا فَدَخَلَ بُسْتَانًا عِنْدَ بَيْتِ الْمَقْدِسِ فِيهِ أَشْجَارٌ، فَأَرْسَلَ الْمَلِكُ فِي طَلَبِهِ، فَمَرَّ زَكَرِيَّاءُ بِالشَّجَرَةِ. فَنَادَتْهُ: هَلُمَّ إِلَيَّ يَا نَبِيَّ اللَّهِ ! فَلَمَّا أَتَاهَا انْشَقَّتْ فَدَخَلَهَا، فَانْطَبَقَتْ عَلَيْهِ وَبَقِيَ فِي وَسَطِهَا. فَأَتَى عَدُوُّ اللَّهِ إِبْلِيسُ فَأَخَذَ هُدْبَ رِدَائِهِ فَأَخْرَجَهُ مِنَ الشَّجَرَةِ لِيُصَدِّقُوهُ إِذَا أَخْبَرَهُمْ، فَقَالَ لَهُمْ: مَا تُرِيدُونَ ؟ قَالُوا نَلْتَمِسُ زَكَرِيَّاءَ. فَقَالَ: إِنَّهُ سَحَرَ هَذِهِ الشَّجَرَةَ فَانْشَقَّتْ لَهُ فَدَخَلَهَا، قَالُوا: لَا نُصَدِّقُكَ ! قَالَ: فَإِنَّ لِي عَلَامَةً تُصَدِّقُونِي بِهَا، فَأَرَاهُمْ طَرَفَ رِدَائِهِ، فَأَخَذُوا الْفُئُوسَ وَقَطَعُوا الشَّجَرَةَ بِاثْنَتَيْنِ وَشَقُّوهَا بِالْمِنْشَارِ، فَمَاتَ زَكَرِيَّاءُ فِيهَا، فَسَلَّطَ اللَّهُ عَلَيْهِمْ أَخْبَثَ أَهْلِ الْأَرْضِ فَانْتَقَمَ بِهِ مِنْهُمْ. وَقِيلَ: إِنَّ السَّبَبَ فِي قَتْلِهِ أَنَّ إِبْلِيسَ جَاءَ إِلَى مَجَالِسِ بَنِي إِسْرَائِيلَ فَقَذَفَ زَكَرِيَّاءَ بِمَرْيَمَ وَقَالَ لَهُمْ: مَا أَحْبَلَهَا غَيْرُهُ، وَهُوَ الَّذِي كَانَ يَدْخُلُ عَلَيْهَا، فَطَلَبُوهُ فَهَرَبَ. وَقَدِ اخْتَلَفَتِ الرِّوَايَةُ عَنْ وَهْبِ بْنِ مُنَبِّهٍ، هَلْ مَاتَ زَكَرِيَّا، عَلَيْهِ السَّلَامُ، مَوْتًا، أَوْ قُتِلَ قَتْلًا  ؟ عَلَى رِوَايَتَيْنِ ; فَرَوَى عَبْدُ الْمُنْعِمِ بْنُ إِدْرِيسَ بْنِ سِنَانٍ عَنْ أَبِيهِ، عَنْ وَهْبِ بْنِ مُنَبِّهٍ، أَنَّهُ قَالَ: هَرَبَ مِنْ قَوْمِهِ، فَدَخَلَ شَجَرَةً فَجَاءُوا فَوَضَعُوا الْمِنْشَارَ عَلَيْهَا، فَلَمَّا وَصَلَ الْمِنْشَارُ إِلَى أَضْلَاعِهِ أَنَّ، فَأَوْحَى اللَّهُ إِلَيْهِ: لَئِنْ لَمْ يَسْكُنْ أَنِينُكَ لَأَقْلِبَنَّ الْأَرْضَ وَمَنْ عَلَيْهَا. فَسَكَنَ أَنِينُهُ حَتَّى قُطِعَ بِاثْنَتَيْنِ. وَعَنْ وَهْبٍ، أَنَّهُ قَالَ: الَّذِي انْصَدَعَتْ لَهُ الشَّجَرَةُ هُوَ أَشْعِيَا، فَأَمَّا زَكَرِيَّا فَمَاتَ مَوْتًا. فَاللَّهُ أَعْلَمُ.

     ✧ The death of Zakariyyā ﷺ When Yaḥyā was killed and his father heard of his killing, he fled and entered a garden near Bayt al-Maqdis in which there were trees. The king sent in search of him. Zakariyyā passed by a tree, and it called to him: "Come to me, O Prophet of Allah!" When he came to it, it split open, and he entered it, and it closed upon him, and he remained in its midst. Then the enemy of Allah, Iblīs, came and took hold of the fringe of his cloak and drew it out of the tree so that they would believe him when he told them. He said to them: "What do you want?" They said: "We are looking for Zakariyyā." He said: "He bewitched this tree, and it split open for him, and he entered it." They said: "We do not believe you!" He said: "I have a sign by which you will believe me." He showed them the edge of his cloak. So they took axes and cut the tree in two, and they split it with a saw, and Zakariyyā died within it. Then Allah set over them the wickedest people on earth, and He took vengeance on them by means of them. It is said: The reason for his killing was that Iblīs came to the assemblies of the Children of Israel and slandered Zakariyyā concerning Maryam, and said to them: "None made her pregnant but he, and he is the one who used to enter upon her." So they sought him, and he fled. The reports from Wahb b. Munabbih differ as to whether Zakariyyā ﷺ died a natural death or was killed. According to two versions: ʿAbd al-Munʿim b. Idrīs b. Sinān reported from his father, from Wahb b. Munabbih, that he said: He fled from his people and entered a tree. They came and placed a saw upon it. When the saw reached his ribs, he groaned. So Allah revealed to him: "If your groaning does not cease, I will overturn the earth and those upon it." So his groaning ceased until he was cut in two. And from Wahb it is reported that he said: The one for whom the tree split was Ishʿiyā (Isaiah), whereas Zakariyyā died a natural death. And Allah knows best.

299. Tarikh (al-Tabari) 299No grade recorded

     قِصَّةُ نَبِيِّ اللَّهِ يَحْيَى بْنِ زَكَرِيَّا عَلَيْهِمَا السَّلَامُ وُلِدَ يَحْيَى عَلَيْهِ السَّلَامُ قَبْلَ الْمَسِيحِ عَلَيْهِ السَّلَامُ بِسِتَّةِ أَشْهُرٍ وَسَمَّاهُ وَالِدَيْهِ يَحْيَى وَلَمْ يُسَمَّى قَبْلَهُ أَحَدٌ بِهَذَا الِاسْمِ. وَقَدْ آتَاهُ اللَّهُ الْحِكْمَةَ وَهُوَ فِي صِبَاهُ قَالَ قَالَ مَعْمَرٌ: قَالَ الصِّبْيَانُ لِيَحْيَى بْنِ زَكَرِيَّا: اذْهَبْ بِنَا نَلْعَبْ. فَقَالَ: مَا لِلَّعِبِ خُلِقْنَا. وَكَانَ صِفَتَهُ الْحُنُوُّ عَلَى أَهْلِهِ وَطَهَارَةُ الْخُلُقِ وَالسُّمُوُّ عَنِ النَّقَائِصِ وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُنْ جَبَّارًا عَصِيًّا. كَانَ كَثِيرَ الْعُزْلَةِ عَنِ النَّاسِ، حَيْثُ كَانَ يَأْنَسُ إِلَى الْبَرَارِيِّ، وَيَأْكُلُ مِنْ وَرَقِ الْأَشْجَارِ، وَيَرِدُ مَاءَ الْأَنْهَارِ، وَيَتَغَذَّى بِالْجَرَادِ فِي بَعْضِ الْأَحْيَانِ، وَيَقُولُ: مَنْ أَنْعَمَ مِنْكَ يَا يَحْيَى. وَقَدْ أَخْبَرَ اللَّهُ تَعَالَى بِالسَّلَامِ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا. وَعَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، حَدَّثَنِي ابْنُ الْعَاصِ: أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ: كُلُّ ابْنِ آدَمَ يَأْتِي يَوْمَ الْقِيَامَةِ وَلَهُ ذَنْبٌ، إِلَّا مَا كَانَ مِنْ يَحْيَى بْنِ زَكَرِيَّا. حَيْثُ كَانَ سَيِّدًا وَحَصُورًا. وَقَدْ أَرْسَلَهُ اللَّهُ تَعَالَى بِخَمْسِ كَلِمَاتٍ أَنْ يَعْمَلَ بِهِنَّ وَأَنْ يَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ. وَقَدْ قَتَلَ عَلَيْهِ السَّلَامُ ذَبْحًا لِأَجْلِ امْرَأَةٍ بِغَيٍّ، وَقِيلَ غَيْرُ ذَلِكَ فَظَلَّ دَمُهُ يَغْلِي حَتَّى جَاءَ بُخْتَ نَصَّرَ فَوَقَعَ فِي قَلْبِهِ أَنْ يَقْتُلَ عَلَيْهِ، فَقَتَلَ عَلَى الدَّمِ سَبْعِينَ أَلْفًا مِنْ بَنِي إِسْرَائِيلَ حَتَّى سَكَنَ.

     ✧ The story of the Prophet of Allah Yaḥyā b. Zakariyyā (peace be upon them both) Yaḥyā ﷺ was born six months before the Messiah ﷺ, and his parents named him Yaḥyā, and no one before him had been given this name. Allah granted him wisdom while he was still a child. He said: Maʿmar said: The children said to Yaḥyā b. Zakariyyā: “Come with us and play.” He said: “We were not created for play.” His qualities were tenderness toward his family, purity of character, transcendence above faults, dutifulness to his parents, and he was not arrogant or disobedient. He was much secluded from people, finding comfort in the wilderness, eating the leaves of trees, drinking from rivers, and at times feeding on locusts, saying: “Who has been given more blessings than you, O Yaḥyā?” Allah, exalted is He, has conveyed peace upon him on the day he was born, the day he dies, and the day he is raised alive. On the authority of Saʿīd b. al-Musayyib, Ibn al-ʿĀṣ narrated to me that he heard the Messenger of Allah ﷺ say: “Every son of Adam will come on the Day of Resurrection with a sin, except what was of Yaḥyā b. Zakariyyā, for he was a master and chaste.” Allah, exalted is He, sent him with five words to act upon and to command the Children of Israel to act upon them. He ﷺ was killed by slaughter for the sake of a profligate woman, and it is said otherwise, and his blood continued to boil until Bukht Naṣṣar came and it occurred to his heart to kill for him, and he killed seventy thousand of the Children of Israel for the blood until it subsided.

300. Tarikh (al-Tabari) 300No grade recorded

     بَابُ ذِكْرِ يَحْيَى عَلَيْهِ السَّلَامُ   وُلِدَ يَحْيَى قَبْلَ عِيسَى بِسِتَّةِ [ أَشْهُرٍ ]. وَقِيلَ: قَبْلَ أَنْ يُرْفَعَ عِيسَى عَلَيْهِ السَّلَامُ. وَسَمَّاهُ اللَّهُ تَعَالَى [ يَحْيَى ] وَلَمْ يَكُنْ قَبْلَهُ مَنْ تَسَمَّى هَذَا الِاسْمَ، قَالَ اللَّهُ تَعَالَى: لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا.

     ✧ Bāb dhikr Yaḥyā ﷺ Yaḥyā was born six months before ʿĪsā. It was said: before ʿĪsā ﷺ was raised up. Allah, exalted is He, named him Yaḥyā, and there had been no one before him who bore this name. Allah, exalted is He, said: “We have not assigned to any before [him] the name.”

301. Tarikh (al-Tabari) 301No grade recorded

     ذِكْرُ مَا عُوقِبَ بِهِ بَنُو إِسْرَائِيلَ لِقَتْلِهِمْ يَحْيَى بْنِ زَكَرِيَّا   [ قَالَ النَّبِيُّ ﷺ: مِنْ هَوَانِ الدُّنْيَا عَلَى اللَّهِ تَعَالَى أَنَّ يَحْيَى بْنَ زَكَرِيَّا قَتَلَتْهُ امْرَأَةٌ ]. زَعَمَ السُّدِّيُّ، عَنْ أَشْيَاخِهِ: أَنَّ رَجُلًا رَأَى فِي الْمَنَامِ أَنَّ خَرَابَ بَيْتِ الْمَقْدِسِ وَهَلَاكَ بَنِي إِسْرَائِيلَ عَلَى يَدَيْ غُلَامٍ يَتِيمٍ ابْنِ أَرْمَلَةٍ مِنْ أَهْلِ بَابِلَ يُدْعَى " بُخْتَ نَصَّرَ "، فَأَقْبَلَ يَسْأَلُ عَنْهُ حَتَّى نَزَلَ عَلَى أُمِّهِ وَهِيَ تَحْتَطِبُ، فَلَمَّا جَاءَ عَلَى رَأْسِهِ حُزْمَةُ حَطَبٍ أَلْقَاهَا ثُمَّ قَعَدَ فِي الْبَيْتِ، فَكَلَّمَهُ ثُمَّ أَعْطَاهُ ثَلَاثَةَ دَرَاهِمَ، فَاشْتَرَى بِهَا طَعَامًا وَشَرَابًا، فَلَمَّا كَانَ فِي الْيَوْمِ الثَّانِي فَعَلَ بِهِ ذَلِكَ، وَكَذَلِكَ فِي الْيَوْمِ الثَّالِثِ، ثُمَّ قَالَ لَهُ: إِنِّي أُحِبُّ أَنْ تَكْتُبَ لِي أَمَانًا إِنْ أَنْتَ مَلَكَتْ يَوْمًا مِنَ الدَّهْرِ. قَالَ: تَسْخَرُ بِي ؟ !. قَالَ: لَا، وَلَكِنْ مَا عَلَيْكَ أَنْ تَتَّخِذَ عِنْدِي بِهَا يَدًا. قَالَتْ لَهُ أُمُّهُ: وَمَا عَلَيْكَ إِنْ كَانَ، وَإِلَّا لَمْ يَنْقُصْكَ شَيْئًا. فَكَتَبَ لَهُ أَمَانًا، فَقَالَ: أَرَأَيْتَ إِنْ جِئْتُ وَالنَّاسُ حَوْلَكَ قَدْ حَالُوا بَيْنِي وَبَيْنَكَ ؟ فَاجْعَلْ لِي آيَةً تَعْرِفُنِي بِهَا. قَالَ: تَرْفَعُ صَحِيفَتَكَ عَلَى قَصَبَةٍ فَأَعْرِفُكَ بِهَا، فَكَسَاهُ وَأَعْطَاهُ. فَلَمَّا قُتِلَ يَحْيَى أَصْبَحَ دَمُهُ يَغْلِي، فَلَمْ يَزَلْ يُلْقَى عَلَيْهِ التُّرَابُ وَيَغْلِي إِلَى أَنْ بَلَغَ سُورَ الْمَدِينَةِ، وَخَرَجَ بُخْتَ نَصَّرَ مِنْ قِبَلِ صِيحَائِينَ الْمَلِكِ، فَتَحَصَّنَ الْقَوْمُ مِنْهُ فِي مَدَائِنِهِمْ، فَلَمَّا اشْتَدَّ عَلَيْهِ الْمُقَامُ هَمَّ بِالرُّجُوعِ، فَخَرَجَتْ إِلَيْهِ عَجُوزٌ مِنْ عَجَائِزِ بَنِي إِسْرَائِيلَ، فَقَالَتْ: إِنْ فَتَحْتُ لَكَ الْمَدِينَةَ، أَتُعْطِينِي مَا أَسْأَلُكَ فَتَقْتُلُ مَنْ آمُرُكَ بِقَتْلِهِ، وَتَكُفُّ إِذَا أَمَرْتُكَ ؟ قَالَ: نَعَمْ. قَالَتْ: إِذَا أَصْبَحْتَ فَاقْسِمْ جُنْدَكَ أَرْبَعَةَ أَرْبَاعٍ، ثُمَّ أَقِمْ عَلَى كُلِّ زَاوِيَةٍ رُبْعًا، ثُمَّ ارْفَعُوا أَيْدِيَكُمْ إِلَى السَّمَاءِ فَنَادُوا: إِنَّا نَسْتَفْتِحُكِ بِاللَّهِ بِدَمِ يَحْيَى [ ابْنِ زَكَرِيَّا، فَإِنَّهَا سَوْفَ تَتَسَاقَطُ. فَفَعَلُوا فَتَسَاقَطَتِ الْمَدِينَةُ، وَدَخَلُوا مِنْ جَوَانِبِهَا، فَقَالَتِ: اقْتُلْ عَلَى هَذَا الدَّمِ حَتَّى يَسْكُنَ، فَقَتَلَ سَبْعِينَ أَلْفًا، فَلَمَّا سَكَنَ الدَّمُ، قَالَتْ: كُفَّ يَدَكَ، فَإِنَّهُ إِذَا قُتِلَ نَبِيٌّ لَمْ يَرْضَ اللَّهُ حَتَّى يُقْتَلَ مَنْ قَتَلَهُ، وَمَنْ رَضِيَ قَتْلَهُ. فَأَتَاهُ صَاحِبُ الصَّحِيفَةِ بِصَحِيفَةٍ فَكَفَّ عَنْهُ وَعَنْ أَهْلِ بَيْتِهِ، وَخَرَّبَ بَيْتَ الْمَقْدِسِ، وَأَمَرَ أَنْ يُطْرَحَ فِيهِ الْجِيَفُ، وَقَالَ: مَنْ طَرَحَ فِيهِ جِيفَةً فَلَهُ جِزْيَتُهُ تِلْكَ السَّنَةِ، وَأَعَانَهُ عَلَى إِخْرَابِهِ الرُّومُ مِنْ أَجْلِ بَنِي إِسْرَائِيلَ إِذْ قَتَلُوا يَحْيَى. فَلَمَّا خَرَّبَهُ بُخْتَ نَصَّرَ ذَهَبَ مَعَهُ بِوُجُوهِ بَنِي إِسْرَائِيلَ، مِنْهُمْ: دَانْيَالُ، فَلَمَّا قَدِمَ أَرْضَ بَابِلَ وَجَدَ صِيحَائِينَ قَدْ مَاتَ، فَمَلَكَ مَكَانَهُ، فَقَالَ لَهُ الْمَجُوسُ: إِنَّ الَّذِينَ قَدِمْتَ بِهِمْ دَانْيَالُ وَأَصْحَابُهُ، لَا يَعْبُدُونَ إِلَهَكَ، وَلَا يَأْكُلُونَ مِنْ ذَبِيحَتِكَ، [ فَدَعَاهُمْ، فَسَأَلَهُمْ، فَقَالُوا: أَجَلْ [ إِنَّ ] لَنَا رَبًّا نَعْبُدُهُ وَلَا نَأْكُلُ مِنْ ذِبْحَتِكُمْ ] فَأَمَرَ بِخَدٍّ فَخُدَّ لَهُمْ، فَأُلْقُوا فِيهِ وَهُمْ سِتَّةٌ، وَأُلْقِيَ مَعَهُمْ سَبْعٌ ضَارٍ لِيَأْكُلَهُمْ، فَلَمَّا رَاحُوا إِلَيْهِمْ وَجَدُوهُمْ جُلُوسًا، وَالسَّبْعُ مُفْتَرِشٌ ذِرَاعَيْهِ، وَوَجَدُوا مَعَهُمْ رَجُلًا فَعَدُّوهُمْ فَوَجَدُوهُمْ سَبْعَةً، فَقَالُوا: إِنَّمَا كَانُوا سِتَّةً، فَخَرَجَ السَّابِعُ وَكَانَ مَلَكًا فَلَطَمَ بُخْتَ نَصَّرَ لَطْمَةً، فَصَارَ فِي الْوَحْشِ، فَكَانَ فِيهِمْ سَبْعَ سِنِينَ. قَالَ أَبُو جَعْفَرٍ ابْنُ جَرِيرٍ الطَّبَرِيُّ: وَقَوْلُ مَنْ قَالَ إِنَّ بُخْتَ نَصَّرَ هُوَ الَّذِي غَزَا بَنِي إِسْرَائِيلَ عِنْدَ قَتْلِهِمْ يَحْيَى غَلَطٌ عِنْدَ أَهْلِ الْعِلْمِ بِأُمُورِ الْمَاضِينَ، لِأَنَّهُمْ أَجْمَعُوا عَلَى أَنَّ بُخْتَ نَصَّرَ إِنَّمَا غَزَا بَنِي إِسْرَائِيلَ عِنْدَ قَتْلِهِمْ نَبِيَّهُمْ شَعْيَاءَ فِي عَهْدِ إِرْمِيَاءَ، وَبَيْنَ أَرْمِيَاءَ وَتَخْرِيبِ بُخْتَ نَصَّرَ بَيْتَ الْمَقْدِسِ إِلَى مَوْلِدِ يَحْيَى أَرْبَعُمِائَةِ سَنَةٍ وَإِحْدَى وَسِتُّونَ سَنَةً، وَهَذَا مِمَّا يَتَّفِقُ عَلَيْهِ الْيَهُودُ وَالنَّصَارَى، وَيَذْكُرُونَ أَنَّ ذَلِكَ فِي أَسْفَارِهِمْ مُبَيَّنٌ، وَذَلِكَ أَنَّهُمْ يَعُدُّونَ مِنْ لَدُنِ تَخْرِيبِ بُخْتَ نَصَّرَ بَيْتَ الْمَقْدِسِ إِلَى حِينِ عُمْرَانِهَا فِي عَهْدِ كِيرَشَ أَصْبَهْبَذِ بَابِلَ مِنْ قِبَلِ بَهْمَنَ، ثُمَّ مِنْ قِبَلِ خَمَّانِي سَبْعِينَ سَنَةً، ثُمَّ مِنْ بَعْدِ عُمْرَانِهِ إِلَى ظُهُورِ الْإِسْكَنْدَرِ عَلَيْهَا وَحِيَازَةِ مُمْلَكِهَا إِلَى مَمْلَكَتِهِ ثَمَانِيًا وَثَمَانِينَ سَنَةً، ثُمَّ مِنْ بَعْدِ مَمْلَكَةِ الْإِسْكَنْدَرِ إِلَى مَوْلِدِ يَحْيَى ثَلَاثَمِائَةٍ وَثَلَاثَ سِنِينَ، فَذَلِكَ عَلَى قَوْلِهِمْ أَرْبَعُمِائَةٍ وَإِحْدَى وَسِتُّونَ سَنَةً. وَأَمَّا الْمَجُوسُ: فَإِنَّهَا تُوَافِقُ الْيَهُودَ وَالنَّصَارَى فِي مُدَّةِ خَرَابِ بَيْتِ الْمَقْدِسِ  وَأَمْرِ بُخْتَ نَصَّرَ، وَمَا كَانَ مِنْ أَمْرِهِ وَأَمْرِ بَنِي إِسْرَائِيلَ [ إِلَى غَلَبَةِ الْإِسْكَنْدَرِ عَلَى بَيْتِ الْمَقْدِسِ وَالشَّامِ وَهَلَاكِ دَارَا، وَتُخَالِفُهُمْ فِي مُدَّةِ مَا بَيْنَ مِلْكِ الْإِسْكَنْدَرِ ] وَمَوْلِدِ يَحْيَى، فَتَزْعُمُ أَنَّ مُدَّةَ ذَلِكَ إِحْدَى وَخَمْسُونَ سَنَةً. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: لَمَّا رَجَعَ بَنُو إِسْرَائِيلَ مِنْ بَابِلَ إِلَى بَيْتِ الْمَقْدِسِ، مَا زَالُوا يُحْدِثُونَ الْأَحْدَاثَ، وَيُبْعَثُ إِلَيْهِمُ الرُّسُلُ، فَرِيقًا يُكَذِّبُونَ وَفَرِيقًا يَقْتُلُونَ، حَتَّى كَانَ مِنْ آخِرِ مَنْ بُعِثَ إِلَيْهِمْ زَكَرِيَّا وَيَحْيَى وَعِيسَى، وَكَانُوا مِنْ بَيْتِ آلِ دَاوُدَ، فَلَمَّا رَفَعَ اللَّهُ عَزَّ وَجَلَّ عِيسَى، وَقَتَلُوا يَحْيَى - وَبَعْضُ [ النَّاسِ ] يَقُولُ: وَقَتَلُوا زَكَرِيَّا - ابْتَعَثَ اللَّهُ إِلَيْهِمْ مَلِكًا مِنْ مُلُوكِ بَابِلَ [ يُقَالُ لَهُ: خُرْدُوسُ، فَسَارَ إِلَيْهِمْ بِأَهْلِ بَابِلَ ]، حَتَّى دَخَلَ عَلَيْهِمُ [ الشَّامَ ]، فَقَالَ لِصَاحِبِ شُرْطَتِهِ: إِنِّي كُنْتُ حَلَفْتُ بِإِلَهِي: لَئِنْ أَنَا ظَهَرْتُ عَلَى أَهْلِ بَيْتِ الْمَقْدِسِ لَأَقْتُلَنَّهُمْ حَتَّى تَسِيلَ دِمَاؤُهُمْ فِي وَسَطِ عَسْكَرِي، إِلَى أَلَّا أَجِدَ أَحَدًا أَقْتُلُهُ، فَدَخَلَ بَيْتَ الْمَقْدِسِ، فَوَجَدَ دَمًا يَغْلِي، فَقَالَ: مَا بَالُ هَذَا الدَّمِ يَغْلِي ؟ فَقَالُوا: هَذَا دَمُ قُرْبَانٍ قَرَّبْنَاهُ فَلَمْ يُقْبَلْ مِنَّا. فَقَالَ: مَا صَدَقْتُمُونِي. فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا عَلَى ذَلِكَ الدَّمِ فَلَمْ يَسْكُنْ. فَقَالَ: وَيْلَكُمُ اصْدُقُونِي قَبْلَ أَلَّا أَتْرُكَ مِنْكُمْ أَحَدًا، فَقَالُوا: هَذَا دَمُ نَبِيٍّ مِنَّا قَتَلْنَاهُ، فَقَالَ: لِهَذَا يَنْتَقِمُ مِنْكُمْ رَبُّكُمْ، فَأَمَرَ وَذَبَحَ مِنَ الْخَيْلِ وَالْبَقَرِ وَالْبِغَالِ وَالْغَنَمِ حَتَّى سَالَ الدَّمُ إِلَى خُرْدُوسَ، فَأَرْسَلَ إِلَيْهِ: حَسْبُكَ. وَهَذِهِ الْوَقْعَةُ الْأَخِيرَةُ الَّتِي قَالَ اللَّهُ تَعَالَى فِيهَا: فَإِذَا جَاءَ وَعْدُ الآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ. فَكَانَتِ الْوَقْعَةُ الْأُولَى بُخْتَ نَصَّرَ وَجُنُودَهُ، ثُمَّ رَدَّ اللَّهُ لَهُ الْكَرَّةَ عَلَيْهِمْ، ثُمَّ كَانَتِ الْوَقْعَةُ الْأَخِيرَةُ خُرْدُوسَ وَجُنُودَهُ، وَهِيَ كَانَتْ أَعْظَمَ الْوَقْعَتَيْنِ، فِيهَا كَانَ خَرَابُ بِلَادِهِمْ، وَقَتْلُ رِجَالِهِمْ، وَسَبْيُ ذَرَارِيهِمْ وَنِسَائِهِمْ، يَقُولُ اللَّهُ تَعَالَى: وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا.

     ✧ Mention of how the Children of Israel were punished for killing Yaḥyā b. Zakariyyā The Prophet ﷺ said: “Among the ways the world is insignificant to God Almighty is that Yaḥyā b. Zakariyyā was killed by a woman.” Al-Suddī claimed, on the authority of his shaykhs: that a man saw in a dream that the destruction of Jerusalem and the ruin of the Children of Israel would be at the hands of a young orphan, the son of a widow from the people of Babylon, called “Bukht Naṣṣar” (Nebuchadnezzar). He set out asking about him until he came to his mother while she was gathering firewood. When he came with a bundle of firewood on his head, he threw it down and sat in the house. He spoke with him, then gave him three dirhams, with which he bought food and drink. On the second day he did the same with him, and likewise on the third day. Then he said to him: “I would like you to write me a guarantee of safety, in case you ever come to rule one day.” He said: “Are you mocking me?!” He said: “No, but what harm is it for you to grant me a favor in return for this?” His mother said to him: “What harm is it to you if it happens? If not, it will not diminish you in anything.” So he wrote him a guarantee of safety. He said: “What if I come to you while people are around you and have come between me and you? Make me a sign by which you will know me.” He said: “Raise your document on a reed and I will know you by it.” So he clothed him and gave him. When Yaḥyā was killed, his blood began to boil in the morning. Dust was continually thrown on it, and it kept boiling until it reached the wall of the city. Bukht Naṣṣar came out from before Ṣīḥāʾīn the king. The people fortified themselves against him in their cities. When the siege became prolonged for him, he was about to turn back. Then an old woman from among the old women of the Children of Israel came out to him and said: “If I open the city for you, will you give me whatever I ask of you, that you kill whom I command you to kill, and that you refrain when I command you?” He said: “Yes.” She said: “When morning comes, divide your army into four quarters, and station a quarter at each corner. Then raise your hands to heaven and call out: ‘We seek victory through God by the blood of Yaḥyā b. Zakariyyā,’ for it will then collapse.” They did so, and the city collapsed, and they entered from its sides. She said: “Kill for the sake of this blood until it subsides.” So he killed seventy thousand. When the blood subsided, she said: “Restrain your hand, for when a prophet is killed, God is not satisfied until the one who killed him and those who approved of his killing are killed.” Then the man with the document came to him with the document, and he refrained from him and from his household. He destroyed Jerusalem and ordered that carcasses be thrown into it. He said: “Whoever throws a carcass into it shall have his tribute for that year.” The Romans helped him in its destruction because of the Children of Israel, since they had killed Yaḥyā. When Bukht Naṣṣar destroyed it, he took with him the notables of the Children of Israel, among them Dāniyāl. When he arrived in the land of Babylon, he found that Ṣīḥāʾīn had died, so he became king in his place. The Magians said to him: “Those whom you have brought with you, Dāniyāl and his companions, do not worship your god and do not eat from your sacrifice.” So he summoned them and questioned them. They said: “Yes, we have a Lord whom we worship, and we do not eat from your sacrifice.” So he ordered a trench to be dug for them. They were thrown into it, six of them, and seven fierce beasts were thrown in with them to devour them. When they returned to them, they found them sitting, and the beast was lying with its forelegs stretched out. They found with them a man, and when they counted them they found seven. They said: “They were only six.” Then the seventh came out – he was an angel – and slapped Bukht Naṣṣar with a slap, and he became among the wild beasts. He remained among them for seven years. Abū Jaʿfar Ibn Jarīr al-Ṭabarī said: The statement of the one who says that Bukht Naṣṣar is the one who raided the Children of Israel when they killed Yaḥyā is an error according to the people of knowledge of the affairs of the past, because they agree that Bukht Naṣṣar only raided the Children of Israel when they killed their prophet Shaʿyāʾ in the time of Irmiyāʾ. Between Irmiyāʾ and Bukht Naṣṣar's destruction of Jerusalem until the birth of Yaḥyā is four hundred and sixty-one years. This is something on which the Jews and the Christians agree, and they mention that it is made clear in their scriptures. That is because they reckon from Bukht Naṣṣar's destruction of Jerusalem until its rebuilding in the time of Kīrish (Cyrus), governor of Babylon on behalf of Bahman, then on behalf of Khammanī, seventy years. Then from its rebuilding until Alexander's appearing against it and his taking possession of its kingdom into his own kingdom is eighty-eight years. Then from Alexander's kingdom until the birth of Yaḥyā is three hundred and three years. So according to their statement, that is four hundred and sixty-one years. As for the Magians, they agree with the Jews and the Christians regarding the duration of the destruction of Jerusalem and the affair of Bukht Naṣṣar, and what was of his affair and the affair of the Children of Israel up to Alexander's domination over Jerusalem and Syria and the destruction of Dārā. But they disagree with them about the duration between Alexander's kingdom and the birth of Yaḥyā, claiming that this duration is fifty-one years. Muḥammad b. Isḥāq said: When the Children of Israel returned from Babylon to Jerusalem, they kept committing offenses, and messengers were sent to them; some they denied and some they killed, until the last of those sent to them were Zakariyyā, Yaḥyā, and ʿĪsā, who were from the house of Āl Dāwūd. When God, Mighty and Majestic, raised ʿĪsā and they killed Yaḥyā – and some people say and they killed Zakariyyā – God sent against them a king from among the kings of Babylon called Khurdūs. He marched against them with the people of Babylon until he entered upon them in Syria. He said to his chief of police: “I swore by my god that if I conquer the people of Jerusalem, I will kill them until their blood flows in the middle of my camp, until I find no one left to kill.” He entered Jerusalem and found blood boiling. He said: “What is the matter with this blood, boiling?” They said: “This is the blood of a sacrifice which we offered and which was not accepted from us.” He said: “You have not told me the truth.” He then killed many people on account of that blood, but it did not subside. He said: “Woe to you! Tell me the truth before I leave none of you alive.” They said: “This is the blood of a prophet of ours whom we killed.” He said: “For this your Lord takes vengeance on you.” So he commanded, and they slaughtered horses, cattle, mules, and sheep until the blood flowed to Khurdūs. Then he sent to him: “That is enough for you.” This is the last calamity about which God Almighty said: “So when the promise of the latter came, to sadden your faces and to enter the mosque as they entered it the first time.” The first calamity was Bukht Naṣṣar and his troops. Then God gave him a return against them. Then the last calamity was Khurdūs and his troops, and it was the greater of the two calamities. In it was the ruin of their lands, the killing of their men, and the captivity of their children and women. God Almighty says: “And to utterly ruin what they had ascended.”

302. Tarikh (al-Tabari) 302No grade recorded

     صفات وشمائل يحيى عليه السلام وَقَوْلُهُ: يَا يَحْيَى خُذِ الْكِتَابَ بِقُوَّةٍ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا يُخْبِرُ تَعَالَى عَنْ وُجُودِ الْوَلَدِ وَفْقَ الْبِشَارَةِ الْإِلَهِيَّةِ لِأَبِيهِ زَكَرِيَّا، عَلَيْهِ السَّلَامُ، وَأَنَّ اللَّهَ عَلَّمَهُ الْكِتَابَ وَالْحِكْمَةَ وَهُوَ صَغِيرٌ فِي حَالِ صِبَاهُ. قَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: قَالَ مَعْمَرٌ: قَالَ الصِّبْيَانُ لِيَحْيَى بْنِ زَكَرِيَّا: اذْهَبْ بِنَا نَلْعَبُ. فَقَالَ: مَا لِلَّعِبِ خُلِقْنَا. قَالَ: وَذَلِكَ قَوْلُهُ: وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا وَأَمَّا قَوْلُهُ: وَحَنَانًا مِنْ لَدُنَّا، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ قَالَ: لَا أَدْرِي مَا الْحَنَانُ. وَعَنِ ابْنِ عَبَّاسٍ، وَمُجَاهِدٍ، وَعِكْرِمَةَ، وَقَتَادَةَ، وَالضَّحَّاكِ: وَحَنَانًا مِنْ لَدُنَّا أَيْ: رَحْمَةً مِنْ عِنْدِنَا رَحِمْنَا بِهَا زَكَرِيَّا، فَوَهَبْنَا لَهُ هَذَا الْوَلَدَ. وَعَنْ عِكْرِمَةَ: ( وَحَنَانًا ) أَيْ: مَحَبَّةً عَلَيْهِ. وَيَحْتَمِلُ أَنْ يَكُونَ ذَلِكَ صِفَةً لِتَحَنُّنِ يَحْيَى عَلَى النَّاسِ، وَلَا سِيَّمَا عَلَى أَبَوَيْهِ، وَهُوَ مَحَبَّتُهُمَا وَالشَّفَقَةُ عَلَيْهِمَا، وَبِرُّهُ بِهِمَا. وَأَمَّا الزَّكَاةُ فَهُوَ طَهَارَةُ الْخُلُقِ وَسَلَامَتُهُ مِنَ النَّقَائِصِ وَالرَّذَائِلِ. وَالتَّقْوَى طَاعَةُ اللَّهِ بِامْتِثَالِ أَوَامِرِهِ وَتَرْكِ زَوَاجِرِهِ. ثُمَّ ذَكَرَ بِرَّهُ بِوَالِدَيْهِ وَطَاعَتَهُ لَهُمَا أَمْرًا وَنَهْيًا، وَتَرْكَ عُقُوقِهِمَا قَوْلًا وَفِعْلًا، فَقَالَ: وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُنْ جَبَّارًا عَصِيًّا

     ✧ The qualities and characteristics of Yaḥyā ﷺ And His saying: “O Yaḥyā, take the Book with strength,” and “We gave him judgment while yet a boy” informs, exalted be He, of the existence of the child in accordance with the divine good tidings to his father Zakariyyā ﷺ, and that Allah taught him the Book and wisdom while he was young, in the state of his childhood. ʿAbd Allāh b. al-Mubārak said: Maʿmar said: The boys said to Yaḥyā b. Zakariyyā: “Come with us, let us play.” He said: “We were not created for play.” He said: And that is His saying: “And We gave him judgment while yet a boy.” As for His saying: “And tenderness (ḥanān) from Us,” on the authority of Ibn ʿAbbās, that he said: “I do not know what al-ḥanān is.” And on the authority of Ibn ʿAbbās, Mujāhid, ʿIkrimah, Qatādah, and al-Ḍaḥḥāk: “And tenderness from Us” means: mercy from Ourselves by which We had mercy on Zakariyyā, so We granted him this child. And from ʿIkrimah: “And tenderness” means: love upon him. And it is possible that this is a description of Yaḥyā's tenderness toward people, especially toward his parents, which is his love for them, compassion toward them, and dutifulness to them. As for al-zakāh (purity), it is purity of character and its soundness from defects and vices. And al-taqwā (piety) is obedience to Allah by complying with His commands and abandoning His prohibitions. Then He mentioned his dutifulness to his parents and his obedience to them in command and prohibition, and his avoidance of disobedience to them in word and deed, so He said: “And dutiful to his parents, and he was not arrogant, disobedient.”

303. Tarikh (al-Tabari) 303No grade recorded

     زهد وحياة يحيى عليه السلام وَقَدْ ذَكَرُوا أَنَّ يَحْيَى، عَلَيْهِ السَّلَامُ، كَانَ كَثِيرَ الِانْفِرَادِ مِنَ النَّاسِ، إِنَّمَا كَانَ يَأْنَسُ إِلَى الْبَرَارِي، وَيَأْكُلُ مِنْ وَرَقِ الْأَشْجَارِ، وَيَرِدُ مَاءَ الْأَنْهَارِ، وَيَتَغَذَّى بِالْجَرَادِ فِي بَعْضِ الْأَحْيَانِ، وَيَقُولُ: مَنْ أَنْعَمُ مِنْكَ يَا يَحْيَى. وَرَوَى ابْنُ عَسَاكِرَ، أَنَّ أَبَوَيْهِ خَرَجَا فِي تَطَلُّبِهِ، فَوَجَدَاهُ عِنْدَ بُحَيْرَةِ الْأُرْدُنِّ، فَلَمَّا اجْتَمَعَا بِهِ أَبْكَاهُمَا بُكَاءً شَدِيدًا ; لِمَا هُوَ فِيهِ مِنَ الْعِبَادَةِ وَالْخَوْفِ مِنَ اللَّهِ عَزَّ وَجَلَّ. وَعَنْ مُجَاهِدٍ، قَالَ: كَانَ طَعَامُ يَحْيَى بْنِ زَكَرِيَّا الْعُشْبَ، وَإِنْ كَانَ لَيَبْكِي مِنْ خَشْيَةِ اللَّهِ، حَتَّى لَوْ كَانَ الْقَارُ عَلَى عَيْنَيْهِ لَحَرَقَهُ. وَعَنِ ابْنِ شِهَابٍ، قَالَ: جَلَسْتُ يَوْمًا إِلَى أَبِي إِدْرِيسَ الْخَوْلَانِيِّ وَهُوَ يَقُصُّ، فَقَالَ: أَلَا أُخْبِرُكُمْ بِمَنْ كَانَ أَطْيَبَ النَّاسِ طَعَامًا ؟ فَلَمَّا رَأَى النَّاسَ قَدْ نَظَرُوا إِلَيْهِ قَالَ: إِنَّ يَحْيَى بْنَ زَكَرِيَّا، كَانَ أَطْيَبَ النَّاسِ طَعَامًا ; إِنَّمَا كَانَ يَأْكُلُ مَعَ الْوَحْشِ ; كَرَاهَةَ أَنْ يُخَالِطَ النَّاسَ فِي مَعَايِشِهِمْ. وَقَالَ ابْنُ الْمُبَارَكِ، عَنْ وُهَيْبِ بْنِ الْوَرْدِ، قَالَ: فَقَدَ زَكَرِيَّا ابْنَهُ يَحْيَى ثَلَاثَةَ أَيَّامٍ، فَخَرَجَ يَلْتَمِسُهُ فِي الْبَرِّيَّةِ، فَإِذَا هُوَ قَدِ احْتَفَرَ قَبْرًا وَأَقَامَ فِيهِ يَبْكِي عَلَى نَفْسِهِ. فَقَالَ: يَا بُنَيَّ أَنَا أَطْلُبُكَ مِنْ ثَلَاثَةِ أَيَّامٍ، وَأَنْتَ فِي قَبْرٍ قَدِ احْتَفَرْتَهُ، قَائِمٌ تَبْكِي فِيهِ ؟! فَقَالَ: يَا أَبَتِ، أَلَسْتَ أَنْتَ أَخْبَرْتَنِي أَنَّ بَيْنَ الْجَنَّةِ وَالنَّارِ مَفَازَةً لَا تُقْطَعُ إِلَّا بِدُمُوعِ الْبَكَّائِينَ ؟ فَقَالَ لَهُ: ابْكِ يَا بُنَيَّ. فَبَكَيَا جَمِيعًا. وَرَوَى ابْنُ عَسَاكِرَ عَنْهُ، أَنَّهُ قَالَ: إِنَّ أَهْلَ الْجَنَّةِ لَا يَنَامُونَ لِلَذَّةِ مَا هُمْ فِيهِ مِنَ النَّعِيمِ، فَكَذَا يَنْبَغِي لِلصِّدِّيقِينَ أَنْ لَا يَنَامُوا ; لِمَا فِي قُلُوبِهِمْ مِنْ نَعِيمِ الْمَحَبَّةِ لِلَّهِ عَزَّ وَجَلَّ. ثُمَّ قَالَ: كَمْ بَيْنَ النَّعِيمَيْنِ وَكَمْ بَيْنَهُمَا. وَذَكَرُوا أَنَّهُ كَانَ كَثِيرَ الْبُكَاءِ، حَتَّى أَثَّرَ الْبُكَاءُ فِي خَدَّيْهِ مِنْ كَثْرَةِ دُمُوعِهِ.

     ✧ The asceticism and life of Yaḥyā ﷺ They have mentioned that Yaḥyā, ﷺ, was often in seclusion from people, taking comfort only in the open wilderness, eating from the leaves of trees, drinking from river water, and feeding on locusts on some occasions, and saying: Who is more favored than you, O Yaḥyā. Ibn ʿAsākir narrated that his parents went out searching for him and found him at the Lake of Jordan. When they came together with him, he made them weep bitterly because of the devotion and fear of God, Mighty and Majestic, in which he was engaged. From Mujāhid, he said: The food of Yaḥyā b. Zakariyyā was grass, and he would weep out of fear of God until, had tar been on his eyes, it would have burned them. From Ibn Shihāb, he said: One day I sat with Abū Idrīs al-Khawlānī while he was relating stories, and he said: Shall I not tell you who had the purest food of all people? When he saw that the people looked at him, he said: Yaḥyā b. Zakariyyā had the purest food of all people; he would eat with the wild animals, out of dislike for mixing with people in their livelihoods. Ibn al-Mubārak said, from Wuhaib b. al-Ward, he said: Zakariyyā missed his son Yaḥyā for three days, so he went out looking for him in the wilderness, and there he was, having dug a grave and standing in it weeping over himself. He said: O my son, I have been seeking you for three days, and you are in a grave that you have dug, standing and weeping in it?! He replied: O my father, did you not tell me that between Paradise and the Fire there is a desert expanse that cannot be crossed except by the tears of weepers? So he said to him: Weep, my son. Then they both wept together. Ibn ʿAsākir narrated from him that he said: The people of Paradise do not sleep because of the delight they experience in bliss; likewise, it behooves the sincerely truthful not to sleep because of the bliss of love for God, Mighty and Majestic, in their hearts. Then he said: How great is the difference between the two delights and how great is the difference between them. They have mentioned that he wept so much that weeping left its mark on his cheeks from the abundance of his tears.

304. Tarikh (al-Tabari) 304No grade recorded

     أفضلية يحيى عليه السلام على غيره من الأنبياء ثُمَّ قَالَ: وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا هَذِهِ الْأَوْقَاتُ الثَّلَاثَةُ أَشَدُّ مَا تَكُونُ عَلَى الْإِنْسَانِ ; فَإِنَّهُ يَنْتَقِلُ فِي كُلٍّ مِنْهَا، مِنْ عَالَمٍ إِلَى عَالَمٍ آخَرَ فَيَفْقِدُ الْأَوَّلَ بَعْدَ مَا كَانَ أَلِفَهُ وَعَرَفَهُ، وَيَصِيرُ إِلَى الْآخَرِ وَلَا يَدْرِي مَا بَيْنَ يَدَيْهِ ; وَلِهَذَا يَسْتَهِلُّ صَارِخًا إِذَا خَرَجَ مِنْ بَيْنِ الْأَحْشَاءِ وَفَارَقَ لِينَهَا وَضَمَّهَا، وَيَنْتَقِلُ إِلَى هَذِهِ الدَّارِ لِيُكَابِدَ هُمُومَهَا وَغُمُومَهَا، وَكَذَلِكَ إِذَا فَارَقَ هَذِهِ الدَّارَ، وَانْتَقَلَ إِلَى عَالَمِ الْبَرْزَخِ بَيْنَهَا وَبَيْنَ دَارِ الْقَرَارِ، وَصَارَ بَعْدَ الدُّورِ وَالْقُصُورِ، إِلَى عَرْصَةِ الْأَمْوَاتِ سُكَّانِ الْقُبُورِ، وَانْتَظَرَ هُنَاكَ النَّفْخَةَ فِي الصُّوَرِ لِيَوْمِ الْبَعْثِ وَالنُّشُورِ، فَمِنْ مَسْرُورٍ وَمَحْبُورٍ، وَمِنْ مَحْزُونٍ وَمَثْبُورٍ، وَمَا بَيْنَ جَبِيرٍ وَمَكْسُورٍ، وَفَرِيقٍ فِي الْجَنَّةِ وَفَرِيقٍ فِي السَّعِيرِ. وَلَقَدْ أَحْسَنَ بَعْضُ الشُّعَرَاءِ حَيْثُ قَالَ: وَلَدَتْكَ أُمُّكَ بَاكِيًا مُسْتَصْرِخًا وَالنَّاسُ حَوْلَكَ يَضْحَكُونَ سُرَورًا     فَاحْرِصْ لِنَفْسِكَ أَنْ تَكُونَ إِذَا بَكَوْا فِي يَومِ مَوْتِكَ ضَاحِكًا مَسْرُورًا وَلَمَّا كَانَتْ هَذِهِ الْمَوَاطِنُ الثَّلَاثَةُ أَشَقَّ مَا تَكُونُ عَلَى ابْنِ آدَمَ سَلَّمَ اللَّهُ عَلَى يَحْيَى فِي كُلِّ مَوْطِنٍ مِنْهَا، فَقَالَ: وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا وَقَالَ سَعِيدُ بْنُ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ، أَنَّ الْحَسَنَ قَالَ: إِنْ يَحْيَى وَعِيسَى الْتَقَيَا فَقَالَ لَهُ عِيسَى: اسْتَغْفِرْ لِي، أَنْتَ خَيْرٌ مِنِّي. فَقَالَ لَهُ الْآخَرُ: اسْتَغْفِرْ لِي، أَنْتَ خَيْرٌ مِنِّي. فَقَالَ لَهُ عِيسَى: أَنْتَ خَيْرٌ مِنِّي ; سَلَّمْتُ عَلَى نَفْسِي، وَسَلَّمَ اللَّهُ عَلَيْكَ. فَعَرَفَ وَاللَّهِ فَضْلَهَا. وَأَمَّا قَوْلُهُ فِي الْآيَةِ الْأُخْرَى: وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ فَقِيلَ: الْمُرَادُ بِالْحَصُورِ، الَّذِي لَا يَأْتِي النِّسَاءَ. وَقِيلَ غَيْرُ ذَلِكَ. وَهُوَ أَشْبَهُ ; لِقَوْلِهِ: هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً. وَعَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: مَا مِنْ أَحَدٍ مِنْ وَلَدِ آدَمَ إِلَّا وَقَدْ أَخْطَأَ أَوْ هَمَّ بِخَطِيئَةٍ لَيْسَ يَحْيَى بْنُ زَكَرِيَّا  ، وَمَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى. وَعَنِ ابْنِ شِهَابٍ، قَالَ: خَرَجَ رَسُولُ اللَّهِ ﷺ عَلَى أَصْحَابِهِ يَوْمًا وَهُمْ يَتَذَاكَرُونَ فَضْلَ الْأَنْبِيَاءِ، فَقَالَ قَائِلٌ: مُوسَى كَلِيمُ اللَّهِ. وَقَالَ قَائِلٌ: عِيسَى رُوحُ اللَّهِ وَكَلِمَتُهُ. وَقَائِلٌ يَقُولُ: إِبْرَاهِيمُ خَلِيلُ اللَّهِ. فَخَرَجَ النَّبِيُّ ﷺ وَهُمْ يَذْكُرُونَ ذَلِكَ، فَقَالَ: أَيْنَ الشَّهِيدُ، أَيْنَ الشَّهِيدُ يَلْبَسُ الْوَبَرَ، وَيَأْكُلُ الشَّجَرَ، مَخَافَةَ الذَّنْبِ قَالَ ابْنُ وَهْبٍ: يُرِيدُ يَحْيَى بْنَ زَكَرِيَّا. . وَعَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، حَدَّثَنِي ابْنُ الْعَاصِ: أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ: كُلُّ ابْنِ آدَمَ يَأْتِي يَوْمَ الْقِيَامَةِ وَلَهُ ذَنْبٌ، إِلَّا مَا كَانَ مِنْ يَحْيَى بْنِ زَكَرِيَّا. وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: مَا أَحَدٌ إِلَّا يَلْقَى اللَّهَ بِذَنْبٍ، إِلَّا يَحْيَى بْنَ زَكَرِيَّا. ثُمَّ تَلَا: وَسَيِّدًا وَحَصُورًا ثُمَّ رَفَعَ شَيْئًا مِنَ الْأَرْضِ فَقَالَ: مَا كَانَ مَعَهُ إِلَّا مِثْلُ هَذَا، ثُمَّ ذُبِحَ ذَبْحًا. وَعَنْ أَبِي سَعِيدٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: الْحَسَنُ وَالْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ إِلَّا ابْنَيِ الْخَالَةِ يَحْيَى، وَعِيسَى عَلَيْهَا السَّلَامُ. وَعَنْ خَيْثَمَةَ قَالَ: كَانَ عِيسَى ابْنُ مَرْيَمَ، وَيَحْيَى بْنُ زَكَرِيَّا ابْنَيْ خَالَةٍ، وَكَانَ عِيسَى يَلْبَسُ الصُّوفَ، وَكَانَ يَحْيَى يَلْبَسُ الْوَبَرَ، وَلَمْ يَكُنْ لِوَاحِدٍ مِنْهُمَا دِينَارٌ وَلَا دِرْهَمٌ، وَلَا عَبْدٌ وَلَا أَمَةٌ، وَلَا مَا يَأْوِيَانِ إِلَيْهِ، أَيْنَمَا جَنَّهُمَا اللَّيْلُ أَوَيَا، فَلَمَّا أَرَادَا أَنْ يَتَفَرَّقَا قَالَ لَهُ يَحْيَى: أَوْصِنِي. قَالَ: لَا تَغْضَبْ. قَالَ: لَا أَسْتَطِيعُ إِلَّا أَنْ أَغْضَبَ. قَالَ: فَلَا تَقْتَنِ مَالًا. قَالَ: أَمَّا هَذِهِ فَعَسَى.

     ✧ The superiority of Yaḥyā ﷺ over other prophets Then He said: And ﷺ the day he was born and the day he dies and the day he is raised alive. These three times are the most severe upon a person; for indeed he transitions in each of them from one world to another world, so he loses the first after he had grown accustomed to it and known it, and he moves to the other and does not know what lies before him; and for this reason he cries out wailing when he comes forth from between the inward parts and separates from their softness and their embrace, and moves to this abode to endure its anxieties and its sorrows. Likewise when he departs this abode and moves to the world of the barzakh between it and the abode of settlement, and after the dwellings and palaces he comes to the open space of the dead, the inhabitants of the graves, and awaits there the blast of the trumpet for the day of resurrection and rising, some joyful and delighted, some grieving and bereft, and between one set aright and one broken, a party in the Garden and a party in the Blaze. And indeed one of the poets did well where he said: Your mother bore you weeping, crying out for help, while the people around you laugh in joy, So strive for yourself that you may be, when they weep on the day of your death, laughing and joyful. And since these three stations are the hardest that befall a son of Ādam, Allah granted peace to Yaḥyā in each station of them, so He said: And ﷺ the day he was born and the day he dies and the day he is raised alive. And Saʿīd b. Abī ʿArūbah said from Qatādah, that al-Ḥasan said: Yaḥyā and ʿĪsā met, and ʿĪsā said to him: Seek forgiveness for me; you are better than I. The other said to him: Seek forgiveness for me; you are better than I. Then ʿĪsā said to him: You are better than I; I pronounced peace upon myself, and Allah pronounced peace upon you. So by Allah he recognized its excellence. As for His saying in the other verse: And a nobleman and a ḥaṣūr and a prophet from among the righteous, it is said: the meaning of al-ḥaṣūr is one who does not approach women. And it is said other than that. And it is more fitting; because of His saying: Grant me from You a goodly offspring. And from Ibn ʿAbbās, that the Messenger of Allah ﷺ said: There is no one among the children of Ādam but has erred or thought of an error except Yaḥyā b. Zakariyyā, and it is not fitting for anyone to say: I am better than Yūnus b. Mattā. And from Ibn Shihāb, he said: The Messenger of Allah ﷺ went out one day to his companions while they were recounting the excellence of the prophets. One said: Mūsā is the one to whom Allah spoke. Another said: ʿĪsā is the spirit of Allah and His word. Another said: Ibrāhīm is the friend of Allah. The Prophet ﷺ came out while they were mentioning that, and he said: Where is the witness, where is the witness who wears coarse wool and eats from trees, out of fear of sin? Ibn Wahb said: He means Yaḥyā b. Zakariyyā. . And from Saʿīd b. al-Musayyib, Ibn al-ʿĀṣ narrated to me that he heard the Messenger of Allah ﷺ say: Every son of Ādam will come on the Day of Resurrection with a sin, except what was of Yaḥyā b. Zakariyyā. And from ʿAbd Allāh b. ʿAmr he said: There is no one but will meet Allah with a sin, except Yaḥyā b. Zakariyyā. Then he recited: And a nobleman and a ḥaṣūr. Then he lifted something from the ground and said: He had nothing with him except the like of this, then he was slaughtered with a slaughtering. And from Abū Saʿīd, he said: The Messenger of Allah ﷺ said: Al-Ḥasan and al-Ḥusayn are the two lords of the youths of the people of the Garden except the two cousins Yaḥyā and ʿĪsā (peace be upon them). And from Khaythamah he said: ʿĪsā b. Maryam and Yaḥyā b. Zakariyyā were two cousins, and ʿĪsā used to wear wool, and Yaḥyā used to wear coarse hair, and neither of them had a dinar or a dirham, nor a slave or a slave woman, nor anything to which they repaired; wherever night overtook them, they sheltered. When they were about to part, Yaḥyā said to him: Counsel me. He said: Do not become angry. He said: I cannot but become angry. He said: Then do not acquire wealth. He said: As for this one, perhaps so.

305. Tarikh (al-Tabari) 305No grade recorded

     إرسال يحيى عليه السلام بخمس كلمات عَنِ الْحَارِثِ الْأَشْعَرِيِّ، أَنَّ النَّبِيَّ ﷺ قَالَ: إِنَّ اللَّهَ أَمَرَ يَحْيَى بْنَ زَكَرِيَّا بِخَمْسِ كَلِمَاتٍ، أَنْ يَعْمَلَ بِهِنَّ، وَأَنْ يَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ، وَكَادَ أَنْ يُبْطِئَ، فَقَالَ لَهُ عِيسَى، عَلَيْهِ السَّلَامُ: إِنَّكَ قَدْ أُمِرْتَ بِخَمْسِ كَلِمَاتٍ، أَنْ تَعْمَلَ بِهِنَّ وَتَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ ; فَإِمَّا أَنْ تُبْلِّغَهُنَّ، وَإِمَّا أَنَّ أُبَلِّغَهُنَّ. فَقَالَ: يَا أَخِي إِنِّي أَخْشَى إِنْ سَبَقْتَنِي أَنْ أُعَذَّبَ أَوْ يُخْسَفَ بِي. قَالَ: فَجَمَعَ يَحْيَى بَنِي إِسْرَائِيلَ فِي بَيْتِ الْمَقْدِسِ حَتَّى امْتَلَأَ الْمَسْجِدُ، فَقَعَدَ عَلَى الشَّرَفِ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: إِنَّ اللَّهَ، عَزَّ وَجَلَّ، أَمَرَنِي بِخَمْسِ كَلِمَاتٍ، أَنْ أَعْمَلَ بِهِنَّ، وَآمُرَكُمْ أَنْ تَعْمَلُوا بِهِنَّ ; أَوَّلُهُنَّ أَنْ تَعْبُدُوا اللَّهَ لَا تُشْرِكُوا بِهِ شَيْئًا، فَإِنَّ مَثَلَ ذَلِكَ مَثَلُ مَنِ اشْتَرَى عَبْدًا مِنْ خَالِصِ مَالِهِ بِوَرِقٍ أَوْ ذَهَبٍ، فَجَعَلَ يَعْمَلُ وَيُؤَدِّي غَلَّتَهُ إِلَى غَيْرِ سَيِّدِهِ، فَأَيُّكُمْ يَسُرُّهُ أَنْ يَكُونَ عَبْدُهُ كَذَلِكَ ؟ وَإِنَّ اللَّهَ خَلَقَكُمْ وَرَزَقَكُمْ فَاعْبُدُوهُ وَلَا تُشْرِكُوا بِهِ شَيْئًا. وَآمُرُكُمْ بِالصَّلَاةِ، فَإِنَّ اللَّهَ يَنْصِبُ وَجْهَهُ قِبَلَ عَبْدِهِ مَا لَمْ يَلْتَفِتْ، فَإِذَا صَلَّيْتُمْ فَلَا تَلْتَفِتُوا. وَآمُرُكُمْ بِالصِّيَامِ، فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ مَعَهُ صُرَّةٌ مِنْ مِسْكٍ فِي عِصَابَةٍ، كُلُّهُمْ يَجِدُ رِيحَ الْمِسْكِ، وَإِنَّ خُلُوفَ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ. وَآمُرُكُمْ بِالصَّدَقَةِ، فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ أَسَرَهُ الْعَدُوُّ فَشَدُّوا يَدَهُ إِلَى عُنُقِهِ وَقَدَّمُوهُ لِيَضْرِبُوا عُنُقَهُ، فَقَالَ: هَلْ لَكَمَ أَنْ أَفْتَدِيَ نَفْسِي مِنْكُمْ ؟ فَجَعَلَ يَفْتَدِي نَفْسَهُ مِنْهُمْ بِالْقَلِيلِ وَالْكَثِيرِ حَتَّى فَكَّ نَفْسَهُ. وَآمُرُكُمْ بِذِكْرِ اللَّهِ، عَزَّ وَجَلَّ، كَثِيرًا، فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ طَلَبَهُ الْعَدُوُّ سِرَاعًا فِي إِثْرِهِ فَأَتَى حِصْنًا حَصِينًا، فَتَحَصَّنَ فِيهِ، وَإِنَّ الْعَبْدَ أَحْصَنُ مَا يَكُونُ مِنَ الشَّيْطَانِ، إِذَا كَانَ فِي ذِكْرِ اللَّهِ عَزَّ وَجَلَّ. قَالَ: وَقَالَ رَسُولُ اللَّهِ ﷺ: وَأَنَا آمُرُكُمْ بِخَمْسٍ، اللَّهُ أَمَرَنِي بِهِنَّ: بِالْجَمَاعَةِ، وَالسَّمْعِ، وَالطَّاعَةِ، وَالْهِجْرَةِ، وَالْجِهَادِ فِي سَبِيلِ اللَّهِ، فَإِنَّ مَنْ خَرَجَ عَنِ الْجَمَاعَةِ قِيدَ شِبْرٍ، فَقَدْ خَلَعَ رِبْقَةَ الْإِسْلَامِ مِنْ عُنُقِهِ، إِلَّا أَنْ يَرْجِعَ، وَمَنْ دَعَا بِدَعْوَى الْجَاهِلِيَّةِ، فَهُوَ مِنْ جُثَاءِ جَهَنَّمَ. قَالُوا: يَا رَسُولَ اللَّهِ، وَإِنْ صَامَ وَصَلَّى ؟ قَالَ: وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ، ادْعُوَا الْمُسْلِمِينَ بِأَسْمَائِهِمْ، بِمَا سَمَّاهُمُ اللَّهُ، عَزَّ وَجَلَّ، الْمُسْلِمِينَ الْمُؤْمِنِينَ عِبَادَ اللَّهِ عَزَّ وَجَلَّ. وَعَنِ الرَّبِيعِ بْنِ أَنَسٍ، قَالَ: ذُكِرَ لَنَا عَنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ فِيمَا سَمِعُوا مِنْ عُلَمَاءِ بَنِي إِسْرَائِيلَ، أَنَّ يَحْيَى بْنَ زَكَرِيَّا أُرْسِلَ بِخَمْسِ كَلِمَاتٍ. وَذَكَرَ نَحْوَ مَا تَقَدَّمَ.

     ✧ The sending of Yaḥyā ﷺ with five words From al-Ḥārith al-Ashʿarī, that the Prophet ﷺ said: Indeed Allah commanded Yaḥyā b. Zakariyyā with five words, that he act upon them, and that he command the Children of Israel to act upon them; and he nearly delayed, so ʿĪsā ﷺ said to him: You have indeed been commanded with five words, that you act upon them and command the Children of Israel to act upon them; so either you convey them, or I convey them. He said: O my brother, I fear that if you precede me, I will be punished or swallowed up. He said: So Yaḥyā gathered the Children of Israel in the Holy House until the mosque was full, and he sat upon the elevated place, praised Allah and extolled Him, then said: Indeed Allah, Mighty and Majestic, commanded me with five words, that I act upon them and command you to act upon them. The first of them is that you worship Allah, not associating anything with Him, for the likeness of that is the likeness of a man who bought a servant from his pure wealth with silver or gold, and the servant began to work and render his produce to other than his master; which of you would be pleased that his servant be like that? And indeed Allah created you and provided for you, so worship Him and do not associate anything with Him. And I command you with prayer, for Allah sets His face toward His servant as long as he does not turn away, so when you pray, do not turn away. And I command you with fasting, for the likeness of that is the likeness of a man with a pouch of musk among a band, all of them find the scent of musk, and indeed the breath of the fasting person is more fragrant to Allah than the scent of musk. And I command you with charity, for the likeness of that is the likeness of a man whom the enemy captured, and they bound his hand to his neck and brought him forward to strike his neck, so he said: Is there a way for me to ransom myself from you? And he began to ransom himself from them with little and much until he freed himself. And I command you with the remembrance of Allah, Mighty and Majestic, abundantly, for the likeness of that is the likeness of a man whom the enemy sought swiftly in his pursuit, so he came to a fortified fortress and fortified himself therein; and indeed the servant is most fortified against Satan when he is in the remembrance of Allah, Mighty and Majestic. He said: And the Messenger of Allah ﷺ said: And I command you with five things which Allah commanded me: with the congregation, hearing, obedience, emigration, and jihād in the path of Allah. For whoever departs from the congregation by a handspan has cast off the yoke of Islam from his neck, unless he returns. And whoever calls with the call of ignorance is among the refuse of Hell. They said: O Messenger of Allah, even if he fasts and prays? He said: Even if he fasts and prays and claims that he is a Muslim. Call the Muslims by their names, by what Allah, Mighty and Majestic, named them: the Muslims, the believers, the servants of Allah, Mighty and Majestic. And from al-Rabīʿ b. Anas, who said: It was mentioned to us from the Companions of the Messenger of Allah ﷺ, among what they heard from the scholars of the Children of Israel, that Yaḥyā b. Zakariyyā was sent with five words. And he mentioned something similar to what preceded.

306. Tarikh (al-Tabari) 306No grade recorded

     ذِكْرُ سَبَبِ قَتْلِ يَحْيَى بْنِ زَكَرِيَّا   عَنِ ابْنِ عَبَّاسٍ، قَالَ: بَعَثَ عِيسَى بْنُ مَرْيَمَ يَحْيَى بْنَ زَكَرِيَّا فِي اثْنَيْ عَشَرَ مِنَ الْحَوَارِيِّينَ يُعَلِّمُونَ النَّاسَ، وَكَانَ فِيمَا نَهَوْهُمْ عَنْهُ نِكَاحُ ابْنَةِ الْأَخِ، وَكَانَ لِمَلِكِهِمُ ابْنَةُ أَخٍ تُعْجِبُهُ يُرِيدُ أَنْ يَتَزَوَّجَهَا، وَكَانَ لَهَا كُلَّ يَوْمٍ حَاجَةٌ يَقْضِيهَا، فَبَلَغَ ذَلِكَ أُمَّهَا، فَقَالَتْ لَهَا: إِذَا دَخَلْتِ عَلَى الْمَلِكِ فَسَأَلَكِ مَا حَاجَتُكِ، فَقُولِي: حَاجَتِي أَنْ تَذْبَحَ لِي يَحْيَى، فَقَالَتْ لَهُ: فَقَالَ: سَلِي غَيْرَ هَذَا، قَالَتْ: مَا أَسْأَلُ غَيْرَهُ. فَدَعَا يَحْيَى وَدَعَا بِطَسْتٍ فَذَبَحَهُ، فَنَدَرَتْ قَطْرَةٌ مِنْ دَمِهِ عَلَى الْأَرْضِ، فَلَمْ تَزَلْ تَغْلِي حَتَّى بَعَثَ اللَّهُ بُخْتَ نَصَّرَ [ عَلَيْهِمْ ] فَجَاءَتْهُ عَجُوزٌ مِنْ بَنِي إِسْرَائِيلَ فَدَلَّتْهُ عَلَى ذَلِكَ الدَّمَ، فَأَلْقَى اللَّهُ عَزَّ وَجَلَّ فِي قَلْبِهِ أَنْ يَقْتُلَ عَلَيْهِ حَتَّى يَسْكُنَ، فَقَتَلَ سَبْعِينَ أَلْفًا [ مِنْهُمْ ] فَسَكَنَ. وعن الرَّبِيعُ بْنُ أَنَسٍ قَالَ: كَانَتْ لِلْمَلِكِ ابْنَةٌ شَابَّةٌ، فَكَانَتْ تَأْتِي أَبَاهَا فَتُغَنِّي عِنْدَهُ، حَتَّى إِذَا أَرَادَتِ الرُّجُوعَ، قَالَ لَهَا: سَلِي حَاجَتَكِ ؟ وَأَنَّ أُمَّهَا رَأَتْ يَحْيَى قَدْ أُعْطِيَ حُسْنًا وَجَمَالًا، فَأَرَادَتْهُ عَلَى نَفْسِهِ، فَأَبَى عَلَيْهَا، فَقَالَتْ لَهُ: إِنِّي قَاتِلَتُكَ أَوْ تَأْتِي حَاجَتِي، فَقَالَ: مَعَاذَ اللَّهِ. فَقَالَتْ لِابْنَتِهَا: إِذَا أَتَيْتِ أَبَاكِ اللَّيْلَةَ فَقَالَ: سَلِي حَاجَتَكِ، فَقُولِي: أَسْأَلُكَ رَأْسَ يَحْيَى. فَلَمَّا جَاءَتْ وَقَالَ: سَلِي حَاجَتَكِ، قَالَتْ: رَأْسَ يَحْيَى، فَقَالَ: ارْجِعِي إِلَى أُمِّكِ فَتَأْمُرُكِ بِمَا هُوَ خَيْرٌ لَكِ مِنْ هَذَا. فَرَجَعَتْ إِلَى أُمِّهَا فَحَدَّثَتْهَا، فَقَالَتْ: لَا تَسْأَلِيهِ إِلَّا رَأْسَ يَحْيَى. فَلَمَّا جَاءَتْ فِي اللَّيْلَةِ الثَّانِيَةِ فَغَنَّتْهُ، قَالَ: سَلِي حَاجَتَكِ، قَالَتْ: رَأْسَ يَحْيَى. فَقَالَ: ارْجِعِي إِلَى أُمِّكِ فَتَأْمُرُكِ بِمَا هُوَ أَنْفَعُ لَكِ مِنْ هَذَا، فَرَجَعَتْ إِلَيْهَا، فَقَالَتْ: لَا تَسْأَلِيهِ إِلَّا رَأْسَ يَحْيَى. فَلَمَّا جَاءَتْ فِي اللَّيْلَةِ الثَّالِثَةِ فَغَنَّتْهُ، قَالَ: سَلِي حَاجَتَكِ، قَالَتْ: رَأْسَ يَحْيَى، فَقَالَ: ارْجِعِي إِلَى أُمِّكِ فَتَأْمُرُكِ بِمَا هُوَ أَنْفَعُ لَكِ مِنْ هَذَا. فَرَجَعَتْ إِلَيْهَا، فَقَالَتْ: لَا تَسْأَلِيهِ إِلَّا رَأْسَ يَحْيَى. فَقَالَ: لَكِ مَا سَأَلْتِ، فَرَجَعَتْ إِلَى أُمِّهَا فَرِحَةً فَأَخْبَرَتْهَا. فَأَرْسَلَتْ إِلَى يَحْيَى، فَقَالَتْ: إِنِّي [ قَدْ ] أُعْطِيتُ رَأْسَكَ إِنْ لَمْ تَأْتِ حَاجَتِي، فَأَبَى عَلَيْهَا، فَقَالَتْ [ لَهُ ] إِنِّي ذَابِحَتُكَ. فَذَبَحَتْهُ ثُمَّ نَدِمَتْ، وَجَعَلَتْ تُنَادِي: وَيْلٌ لَهَا، وَيْلٌ لَهَا. حَتَّى مَاتَتْ، فَهِيَ أَوَّلُ امْرَأَةٍ تَدْخُلُ النَّارَ  ، وَأَنَّ الدَّمَ صَارَ يَغْلِي وَلَا يَسْكُنُ، وَإِنَّ بُخْتَ نَصَّرَ جَازَ عَلَيْهِ فَسَأَلَ عَنْهُ، فَقَالُوا: هَذَا دَمُ يَحْيَى بْنِ زَكَرِيَّا قَتَلَتْهُ امْرَأَةُ خِيَارِهِمْ. وَعَنْ أَبِي هُرَيْرَةَ، وَابْنِ عُمَرَ ؓ: أَنَّ امْرَأَةً يُقَالُ لَهَا: " رَبَّةٌ " قَتَلَتْ يَحْيَى بْنَ زَكَرِيَّا، فَأُتِيَتْ بِرَأْسِهِ فِي طَسْتٍ، فَأُمِرَتِ الْأَرْضُ فَأَخَذَتْهَا. وَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: وَقَتَلَتْ تِلْكَ الْمَرْأَةُ فِي يَوْمٍ سَبْعِينَ نَبِيًّا، وَهِيَ مَكْتُوبَةٌ فِي التَّوْرَاةِ: مُقَتِّلَةُ الْأَنْبِيَاءِ، وَأَنَّهَا عَلَى مِنْبَرٍ فِي النَّارِ [ يَسْمَعُ صُرَاخَهَا أَقْصَى أَهْلِ النَّارِ ]. وَرَوَتْ فَاطِمَةُ، عَنِ النَّبِيِّ ﷺ: " أَنَّ يَحْيَى بْنَ زَكَرِيَّا عَلَيْهِمَا السَّلَامُ مَكَثَ فِي بَنِي إِسْرَائِيلَ أَرْبَعِينَ سَنَةً ". قَالَ قَتَادَةُ: قُتِلَ بِدِمَشْقَ.

     ✧ Mention of the reason for the killing of Yaḥyā b. Zakariyyā From Ibn ʿAbbās, who said: ʿĪsā b. Maryam sent Yaḥyā b. Zakariyyā with twelve of the disciples to teach the people. Among the things they forbade them was marriage to a brother's daughter. Their king had a brother's daughter who pleased him and whom he wanted to marry. She had a need each day that he fulfilled. That reached her mother, and she said to her: When you enter upon the king and he asks you what your need is, say: My need is that you slaughter Yaḥyā for me. So she said that to him, and he said: Ask for something other than this. She said: I ask for nothing else. So he summoned Yaḥyā and called for a basin and slaughtered him. A drop of his blood fell on the ground and did not cease boiling until God sent Bukht Naṣṣar [against them]. An old woman of the Children of Israel came to him and pointed him to that blood. God, Mighty and Majestic, cast into his heart that he should kill on account of it until it became still. So he killed seventy thousand [of them], and it became still. And from al-Rabīʿ b. Anas, who said: The king had a young daughter. She used to come to her father and sing for him, until when she wanted to return, he said to her: Ask your need. Her mother had seen Yaḥyā, who had been given beauty and comeliness, and she desired him for herself, but he refused her. So she said to him: I will kill you unless you fulfill my need. He said: God forbid. So she said to her daughter: When you go to your father tonight and he says: Ask your need, say: I ask you for the head of Yaḥyā. When she came and he said: Ask your need, she said: The head of Yaḥyā. He said: Go back to your mother so that she may command you with what is better for you than this. She went back to her mother and told her. She said: Do not ask him for anything but the head of Yaḥyā. When she came the second night and sang for him, he said: Ask your need. She said: The head of Yaḥyā. He said: Go back to your mother so that she may command you with what is more beneficial for you than this. She went back to her, and she said: Do not ask him for anything but the head of Yaḥyā. When she came the third night and sang for him, he said: Ask your need. She said: The head of Yaḥyā. He said: Go back to your mother so that she may command you with what is more beneficial for you than this. She went back to her, and she said: Do not ask him for anything but the head of Yaḥyā. He said: You shall have what you asked. She went back to her mother joyful and told her. She sent to Yaḥyā and said: I have been given your head if you do not fulfill my need. He refused her. She said to him: I will slaughter you. So she slaughtered him. Then she regretted and began crying out: Woe to her, woe to her, until she died. She is the first woman to enter the Fire. The blood began to boil and would not become still. Bukht Naṣṣar passed by it and asked about it, and they said: This is the blood of Yaḥyā b. Zakariyyā, whom the wife of their best one killed. And from Abū Hurayrah and Ibn ʿUmar ؓ: A woman called "Rabbah" killed Yaḥyā b. Zakariyyā. His head was brought to her in a basin, and the earth was commanded and it swallowed her. And ʿAbd Allāh b. ʿUmar said: That woman killed seventy prophets in one day. She is written in the Torah as the killer of the prophets. She is on a pulpit in the Fire, [the farthest of the people of the Fire hears her screaming]. Fāṭimah reported from the Prophet ﷺ: "Yaḥyā b. Zakariyyā (peace be upon them both) remained among the Children of Israel for forty years." Qatādah said: He was killed in Damascus.

307. Tarikh (al-Tabari) 309No grade recorded

     ذَكَرْنَا حَالَ مَرْيَمَ فِي خِدْمَةِ الْكَنِيسَةِ، وَكَانَتْ هِيَ وَابْنُ عَمِّهَا يُوسُفُ بْنُ يَعْقُوبَ بْنِ مَاثَانَ النَّجَّارُ يَلِيَانِ خِدْمَةَ الْكَنِيسَةِ، وَكَانَ يُوسُفُ حَكِيمًا نَجَّارًا يَعْمَلُ بِيَدَيْهِ وَيَتَصَدَّقُ بِذَلِكَ. وَقَالَتِ النَّصَارَى: إِنَّ مَرْيَمَ كَانَ قَدْ تَزَوَّجَهَا يُوسُفُ ابْنُ عَمِّهَا إِلَّا أَنَّهُ لَمْ يَقْرَبْهَا إِلَّا بَعْدَ رَفْعِ الْمَسِيحِ، وَاللَّهُ أَعْلَمُ. وَكَانَتْ مَرْيَمُ إِذَا نَفِدَ مَاؤُهَا وَمَاءُ يُوسُفَ ابْنِ عَمِّهَا أَخَذَ كُلُّ وَاحِدٍ مِنْهُمَا قُلَّتَهُ وَانْطَلَقَ إِلَى الْمَغَارَةِ الَّتِي فِيهَا الْمَاءُ يَسْتَعْذِبَانِ مِنْهُ ثُمَّ يَرْجِعَانِ إِلَى الْكَنِيسَةِ، فَلَمَّا كَانَ الْيَوْمُ الَّذِي لَقِيَهَا فِيهِ جِبْرِيلُ نَفِدَ مَاؤُهَا فَقَالَتْ لِيُوسُفَ لِيَذْهَبَ مَعَهَا إِلَى الْمَاءِ، فَقَالَ: عِنْدِي مِنَ الْمَاءِ مَا يَكْفِينِي إِلَى غَدٍ، فَأَخَذَتْ قُلَّتَهَا وَانْطَلَقَتْ وَحْدَهَا حَتَّى دَخَلَتِ الْمَغَارَةَ، فَوَجَدَتْ جَبْرَائِيلَ قَدْ مَثَّلَهُ اللَّهُ لَهَا بَشَرًا سَوِيًّا، فَقَالَ لَهَا: يَا مَرْيَمُ إِنَّ اللَّهَ قَدْ بَعَثَنِي إِلَيْكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا. قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا أَيْ مُطِيعًا لِلَّهِ، وَقِيلَ: هُوَ اسْمُ رَجُلٍ بِعَيْنِهِ، وَتَحْسَبُهُ رَجُلًا، قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا قَالَتْ أَنَّى يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا - أَيْ زَانِيَةً - قَالَ كَذَلِكِ قَالَ رَبُّكِ، إِلَى قَوْلِهِ أَمْرًا مَقْضِيًّا فَلَمَّا قَالَ ذَلِكَ اسْتَسْلَمَتْ لِقَضَاءِ اللَّهِ، وَنَفَخَ فِي جَيْبِ دِرْعِهَا ثُمَّ انْصَرَفَ عَنْهَا وَقَدْ حَمَلَتْ بِالْمَسِيحِ، وَمَلَأَتْ قُلَّتَهَا وَعَادَتْ، وَكَانَ لَا يُعْلَمُ فِي أَهْلِ زَمَانِهَا أَعْبَدُ مِنْهَا وَمِنِ ابْنِ عَمِّهَا يُوسُفَ النَّجَّارِ، وَكَانَ مَعَهَا، وَهُوَ أَوَّلُ مَنْ أَنْكَرَ حَمْلَهَا، فَلَمَّا رَأَى الَّذِي بِهَا اسْتَعْظَمَهُ وَلَمْ يَدْرِ عَلَى مَاذَا يَضَعُ ذَلِكَ مِنْهَا، فَإِذَا أَرَادَ يَتَّهِمُهَا ذَكَرَ صَلَاحَهَا وَأَنَّهَا لَمْ تَغِبْ عَنْهُ سَاعَةً قَطُّ، وَإِذَا أَرَادَ يُبَرِّئُهَا رَأَى الَّذِي بِهَا، فَلَمَّا اشْتَدَّ ذَلِكَ عَلَيْهِ كَلَّمَهَا فَكَانَ أَوَّلُ كَلَامِهِ لَهَا أَنْ قَالَ لَهَا: إِنَّهُ قَدْ وَقَعَ مِنْ أَمْرِكِ شَيْءٌ قَدْ حَرَصْتُ عَلَى أَنْ أُمِيتَهُ وَأَكْتُمَهُ فَغَلَبَنِي. فَقَالَتْ: قُلْ قَوْلًا جَمِيلًا. فَقَالَ: حَدِّثِينِي هَلْ يَنْبُتُ زَرْعٌ بِغَيْرِ بَذْرٍ ؟ قَالَتْ: نَعَمْ. قَالَ: فَهَلْ يَنْبُتُ شَجَرٌ بِغَيْرِ غَيْثٍ يُصِيبُهُ ؟ قَالَتْ: نَعَمْ. قَالَ: فَهَلْ يَكُونُ وَلَدٌ بِغَيْرِ ذَكَرٍ ؟ قَالَتْ لَهُ: نَعَمْ، أَلَمْ تَعْلَمْ أَنَّ اللَّهَ أَنْبَتَ الزَّرْعَ يَوْمَ خَلَقَهُ بِغَيْرِ بَذْرٍ ! أَلَمْ تَعْلَمْ أَنَّ اللَّهَ خَلَقَ الشَّجَرَ مِنْ غَيْرِ مَطَرٍ ! وَأَنَّهُ جَعَلَ بِتِلْكَ الْقُدْرَةِ الْغَيْثَ حَيَاةً لِلشَّجَرِ بَعْدَمَا خَلَقَ كُلَّ وَاحِدٍ مِنْهُمَا وَحْدَهُ ! أَوَ تَقُولُ لَنْ يَقْدِرَ اللَّهُ عَلَى أَنْ يُنْبِتَ حَتَّى يَسْتَعِينَ بِالْبَذْرِ وَالْمَطَرِ ! قَالَ يُوسُفُ: لَا أَقُولُ هَكَذَا وَلَكِنِّي أَقُولُ إِنَّ اللَّهَ يَقْدِرُ عَلَى مَا يَشَاءُ، إِنَّمَا يَقُولُ لِذَلِكَ كُنْ فَيَكُونُ. قَالَتْ لَهُ: أَلَمْ تَعْلَمْ أَنَّ اللَّهَ خَلَقَ آدَمَ وَحَوَّاءَ مِنْ غَيْرِ ذَكَرٍ وَلَا أُنْثَى ! قَالَ: بَلَى، فَلَمَّا قَالَتْ لَهُ ذَلِكَ وَقَعَ فِي نَفْسِهِ أَنَّ الَّذِي بِهَا شَيْءٌ مِنَ اللَّهِ لَا يَسَعُهُ أَنْ يَسْأَلَهَا عَنْهُ لِمَا رَأَى مِنْ كِتْمَانِهَا لَهُ. وَقِيلَ: إِنَّهَا خَرَجَتْ إِلَى جَانِبِ الْحُجُرَاتِ لِحَيْضٍ أَصَابَهَا فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا مِنَ الْجُدْرَانِ، فَلَمَّا طَهُرَتْ إِذَا بِرَجُلٍ مَعَهَا، وَذَكَرَ الْآيَاتِ، فَلَمَّا حَمَلَتْ أَتَتْهَا خَالَتُهَا امْرَأَةُ زَكَرِيَّاءَ لَيْلَةً تَزُورُهَا، فَلَمَّا فَتَحَتْ لَهَا الْبَابَ الْتَزَمَتْهَا، فَقَالَتِ امْرَأَةُ زَكَرِيَّاءَ: إِنِّي حُبْلَى. فَقَالَتْ لَهَا مَرْيَمُ: وَأَنَا أَيْضًا حُبْلَى. قَالَتِ امْرَأَةُ زَكَرِيَّاءَ: فَإِنِّي وَجَدْتُ مَا فِي بَطْنِي يَسْجُدُ لِمَا فِي بَطْنِكِ. وَوَلَدَتِ امْرَأَةُ زَكَرِيَّاءَ يَحْيَى. وَقَدِ اخْتُلِفَ فِي مُدَّةِ حَمْلِهَا، فَقِيلَ: تِسْعَةُ أَشْهُرٍ، وَهُوَ قَوْلُ النَّصَارَى، وَقِيلَ ثَمَانِيَةُ أَشْهُرٍ، فَكَانَ ذَلِكَ آيَةً أُخْرَى لِأَنَّهُ لَمْ يَعِشْ مَوْلُودٌ لِثَمَانِيَةِ أَشْهُرِ غَيْرُهُ، وَقِيلَ: سِتَّةُ أَشْهُرٍ، وَقِيلَ ثَلَاثُ سَاعَاتٍ، وَقِيلَ: سَاعَةً وَاحِدَةً.

     ✧ We have mentioned the situation of Maryam in the service of the church. She and her cousin Yūsuf b. Yaʿqūb b. Māthān the carpenter were in charge of the service of the church. Yūsuf was a wise carpenter who worked with his own hands and gave charity from that. The Christians said: Maryam had been married to Yūsuf, her cousin, except that he did not touch her until after the ascension of the Messiah, and Allah knows best. Whenever Maryam's water and the water of Yūsuf, her cousin, ran out, each of them would take his water skin and set out to the cave where the water was, to draw fresh water from it, then return to the church. On the day when Jibrīl met her, her water ran out. She told Yūsuf to go with her to the water. He said: I have enough water to last me until tomorrow. So she took her water skin and set out alone until she entered the cave. She found Jibrāʾīl, whom Allah had made appear to her as a well-proportioned human being. He said to her: O Maryam, Allah has sent me to you to give you a pure boy. She said: Indeed I seek refuge in the Most Merciful from you, if you are God-fearing—that is, obedient to Allah. And it is said: it is the name of a specific man, and she thought him to be a man. He said: I am only a messenger of your Lord, to give you a pure boy. She said: How can I have a boy when no human has touched me, and I have not been unchaste—that is, an adulteress. He said: Thus said your Lord, up to His saying: a decreed matter. When he said that, she submitted to Allah's decree. He blew into the opening of her garment, then left her, and she had conceived the Messiah. She filled her water skin and returned. There was no one among the people of her time more devoted to worship than she and her cousin Yūsuf the carpenter. He was with her, and he was the first to deny her pregnancy. When he saw what was in her, he regarded it as grave and did not know how to interpret it regarding her. If he wanted to accuse her, he remembered her righteousness and that she had never been absent from him for a single hour. If he wanted to absolve her, he saw what was in her. When that became unbearable for him, he spoke to her. The first thing he said to her was: Something has happened regarding your affair that I have striven to suppress and conceal, but it has overcome me. She said: Say a kindly word. He said: Tell me, does a crop grow without seed? She said: Yes. He said: Does a tree grow without rain falling on it? She said: Yes. He said: Can there be a child without a male? She said to him: Yes. Do you not know that Allah caused the crop to grow on the day He created it without seed! Do you not know that Allah created trees without rain! And that by that same power He made rain a source of life for trees after He had created each of them alone! Or do you say that Allah is not able to make things grow unless He seeks help from seed and rain! Yūsuf said: I do not say that; rather I say that Allah is able to do whatever He wills. He merely says to it: Be, and it is. She said to him: Do you not know that Allah created Ādam and Ḥawwāʾ without a male or a female! He said: Yes. When she said that to him, it occurred to him that what was in her was something from Allah, and it was not proper for him to ask her about it, because of the concealment he saw in her. It is also said: She went out to the side of the chambers because of menstruation that had befallen her, and she took a screen from them by means of walls. When she became pure, there was a man with her—and he mentioned the verses. When she became pregnant, her maternal aunt, the wife of Zakariyyāʾ, came to her one night to visit her. When she opened the door for her, she embraced her. The wife of Zakariyyāʾ said: I am pregnant. Maryam said to her: I too am pregnant. The wife of Zakariyyāʾ said: I find that what is in my womb prostrates to what is in your womb. The wife of Zakariyyāʾ gave birth to Yaḥyā. There is disagreement about the length of Maryam's pregnancy. It is said: nine months, and that is the saying of the Christians. It is said: eight months, and that was another sign because no child born at eight months survived except him. It is said: six months. It is said: three hours. It is said: one hour.

308. Tarikh (al-Tabari) 310No grade recorded

     ذِكْرُ وِلَادَةِ الْمَسِيحِ، عَلَيْهِ السَّلَامُ   كَانَتْ وِلَادَةُ الْمَسِيحِ أَيَّامَ مُلُوكِ الطَّوَائِفِ. قَالَتِ الْمَجُوسُ: كَانَ ذَلِكَ بَعْدَ خَمْسٍ وَسِتِّينَ سَنَةً مِنْ غَلَبَةِ الْإِسْكَنْدَرِ عَلَى أَرْضِ بَابِلَ، وَبَعْدَ إِحْدَى وَخَمْسِينَ سَنَةً مَضَتْ مِنْ مُلْكِ الْأَشْكَانِيِّينَ. وَقَالَتِ النَّصَارَى: إِنَّ وِلَادَتَهُ كَانَتْ لِمُضِيِّ ثَلَاثِمِائَةٍ وَثَلَاثٍ وَسِتِّينَ سَنَةً مِنْ وَقْتِ غَلَبَةِ الْإِسْكَنْدَرِ عَلَى أَرْضِ بَابِلَ، وَزَعَمُوا أَنَّ مَوْلِدَ يَحْيَى كَانَ قَبْلَ مَوْلِدِ الْمَسِيحِ بِسِتَّةِ أَشْهُرٍ، وَأَنَّ مَرْيَمَ، عَلَيْهَا السَّلَامُ، حَمَلَتْ بِعِيسَى وَلَهَا ثَلَاثَ عَشْرَةَ سَنَةً، وَقِيلَ خَمْسَ عَشْرَةَ، وَقِيلَ: عِشْرُونَ، وَأَنَّ عِيسَى عَاشَ إِلَى أَنْ رُفِعَ اثْنَتَيْنِ وَثَلَاثِينَ سَنَةً وَأَيَّامًا، وَأَنَّ مَرْيَمَ عَاشَتْ بَعْدَهُ سِتَّ سِنِينَ، فَكَانَ جَمِيعُ عُمُرِهَا إِحْدَى وَخَمْسِينَ سَنَةً، وَأَنَّ يَحْيَى قُتِلَ قَبْلَ أَنْ يُرْفَعَ الْمَسِيحُ، وَأَتَتِ الْمَسِيحَ النُّبُوَّةُ وَالرِّسَالَةُ وَعُمُرُهُ ثَلَاثُونَ سَنَةً. فَحَمَلَتْهُ فَانْتَبَذَتْ بِهِ مَكَانًا قَصِيًّا عَقَبَةُ بِالْفَاءَ. فَلَمَّا أَحَسَّتْ مَرْيَمُ خَرَجَتْ إِلَى جَانِبِ الْمِحْرَابِ الشَّرْقِيِّ فَأَتَتْ أَقْصَاهُ فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ قَالَتْ - وَهِيَ تُطْلِقُ مِنَ الْحَبَلِ اسْتِحْيَاءً مِنَ النَّاسِ - يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسْيًا مَنْسِيًّا، يَعْنِي نُسِيَ ذِكْرِي وَأَثَرِي فَلَا يُرَى لِي أَثَرٌ وَلَا عَيْنٌ. قَالَتْ مَرْيَمُ: كُنْتُ إِذَا خَلَوْتُ حَدَّثَنِي عِيسَى وَحَدَّثْتُهُ، فَإِذَا كَانَ عِنْدَنَا إِنْسَانٌ سَمِعْتُ تَسْبِيحَهُ فِي بَطْنِي. فَنَادَاهَا جَبْرَائِيلُ مِنْ تَحْتِهَا - أَيْ مِنْ أَسْفَلِ الْجَبَلِ - أَنْ لَا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا وَهُوَ النَّهْرُ الصَّغِيرُ، أَجْرَاهُ تَحْتَهَا، فَمَنْ قَرَأَ: مِنْ تَحْتِهَا، بِكَسْرِ الْمِيمِ، جَعَلَ الْمُنَادِي جَبْرَائِيلَ، وَمَنْ فَتَحَهَا قَالَ إِنَّهُ عِيسَى، أَنْطَقَهُ اللَّهُ، وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ، كَانَ جِذْعًا مَقْطُوعًا فَهَزَّتْهُ فَإِذَا هُوَ نَخْلَةٌ، وَقِيلَ: كَانَ مَقْطُوعًا فَلَمَّا أَجْهَدْهَا الطَّلْقُ احْتَضَنَتْهُ فَاسْتَقَامَ وَاخْضَرَّ وَأَرْطَبَ، فَقِيلَ لَهَا: وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ فَهَزَّتْهُ فَتَسَاقَطَ الرُّطَبُ فَقَالَ لَهَا: فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا، وَكَانَ مَنْ صَامَ فِي ذَلِكَ الزَّمَانِ لَا يَتَكَلَّمُ حَتَّى يُمْسِيَ. ذهاب مريم بعيسى عليه السلام إلى أرض مصر وَقِيلَ: إِنَّهُ لَمَّا دَنَا نِفَاسُهَا أَوْحَى اللَّهُ إِلَيْهَا: أَنِ اخْرُجِي مِنْ أَرْضِ قَوْمِكِ فَإِنَّهُمْ إِذَا ظَفِرُوا بِكِ عَيَّرُوكِ وَقَتَلُوكِ وَوَلَدَكِ. فَاحْتَمَلَهَا يُوسُفُ النَّجَّارُ وَسَارَ بِهَا إِلَى أَرْضِ مِصْرَ، فَلَمَّا وَصَلَا إِلَى تُخُومِ مِصْرَ أَدْرَكَهَا الْمَخَاضُ، فَلَمَّا وَضَعَتْ وَهِيَ مَحْزُونَةٌ قِيلَ لَهَا: لَا تَحْزَنِي الْآيَةَ إِلَى ( إِنْسِيًّا )، فَكَانَ الرُّطَبُ يَتَسَاقَطُ عَلَيْهَا وَذَلِكَ فِي الشِّتَاءِ. وَأَصْبَحَتِ الْأَصْنَامُ مَنْكُوسَةً عَلَى رُءُوسِهَا، وَفَزِعَتِ الشَّيَاطِينُ فَجَاءُوا إِلَى إِبْلِيسَ، فَلَمَّا رَأَى جَمَاعَتَهُمْ سَأَلَهُمْ فَأَخْبَرُوهُ، فَقَالَ: قَدْ حَدَثَ فِي الْأَرْضِ حَادِثٌ، فَطَارَ عِنْدَ ذَلِكَ وَغَابَ عَنْهُمْ فَمَرَّ بِالْمَكَانِ الَّذِي وُلِدَ فِيهِ عِيسَى فَرَأَى الْمَلَائِكَةَ مُحْدِقِينَ فِيهِ، فَعَلِمَ أَنَّ الْحَدَثَ فِيهِ، وَلَمْ تُمَكِّنْهُ الْمَلَائِكَةُ مِنَ الدُّنُوِّ مِنْ عِيسَى، فَعَادَ إِلَى أَصْحَابِهِ وَأَعْلَمَهُمْ بِذَلِكَ وَقَالَ لَهُمْ: مَا وَلَدَتِ امْرَأَةٌ إِلَّا وَأَنَا حَاضِرٌ، وَإِنِّي لَأَرْجُو أَنْ أَضِلَّ بِهِ أَكْثَرَ مِمَّنْ يَهْتَدِي. وَاحْتَمَلَتْهُ مَرْيَمُ إِلَى أَرْضِ مِصْرَ فَمَكَثَتِ اثْنَتَيْ عَشْرَةَ سَنَةً تَكْتُمُهُ مِنَ النَّاسِ، فَكَانَتْ تَلْتَقِطُ السُّنْبُلَ وَالْمَهْدُ فِي مَنْكِبَيْهَا. قُلْتُ: وَالْقَوْلُ الْأَوَّلُ فِي وِلَادَتِهِ بِأَرْضِ قَوْمِهَا لِلْقُرْآنِ أَصَحُّ لِقَوْلِهِ تَعَالَى: فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ، وَقَوْلِهِ كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا. وَقِيلَ: إِنَّ مَرْيَمَ حَمَلَتِ الْمَسِيحَ إِلَى مِصْرَ بَعْدَ وِلَادَتِهِ وَمَعَهَا يُوسُفُ النَّجَّارُ، وَهِيَ الرَّبْوَةُ الَّتِي ذَكَرَهَا اللَّهُ تَعَالَى، وَقِيلَ: الرَّبْوَةُ دِمَشْقُ، وَقِيلَ: بَيْتُ الْمَقْدِسِ، وَقِيلَ غَيْرُ ذَلِكَ، فَكَانَ سَبَبُ ذَلِكَ الْخَوْفَ مِنْ مَلِكِ بَنِي إِسْرَائِيلَ، وَكَانَ مِنَ الرُّومِ، وَاسْمُهُ هِيرُودَسُ، فَإِنَّ الْيَهُودَ أَغْرَوْهُ بِقَتْلِهِ، فَسَارُوا إِلَى مِصْرَ وَأَقَامُوا بِهَا اثْنَتَيْ عَشْرَةَ سَنَةً إِلَى أَنْ مَاتَ ذَلِكَ الْمَلِكُ، وَعَادُوا إِلَى الشَّامِ، وَقِيلَ: إِنَّ هِيرُودَسُ لَمْ يُرِدْ قَتْلَهُ وَلَمْ يَسْمَعْ بِهِ إِلَّا بَعْدَ رَفْعِهِ، وَإِنَّمَا خَافُوا الْيَهُودَ عَلَيْهِ، وَاللَّهُ أَعْلَمُ.

     ✧ Mention of the birth of the Messiah ﷺ The birth of the Messiah took place in the days of the party kings. The Magians said: That was sixty-five years after Alexander's victory over the land of Babylon, and fifty-one years after the reign of the Arsacids. The Christians said: His birth was three hundred and sixty-three years after the time of Alexander's victory over the land of Babylon, and they claimed that the birth of Yahyā was six months before the birth of the Messiah, and that Maryam (peace be upon her) conceived ʿĪsā when she was thirteen years old; it is said fifteen; it is said twenty; and that ʿĪsā lived until he was raised up thirty-two years and some days, and that Maryam lived after him six years, so the total of her age was fifty-one years, and that Yahyā was killed before the Messiah was raised up, and prophethood and messengership came to the Messiah when he was thirty years old. So she conceived him and withdrew with him to a remote place – ʿAqabah with an fāʾ. When Maryam felt labor pains she went out to the side of the eastern prayer niche and came to its farthest end, and the pangs of childbirth drove her to the trunk of the palm tree. She said – while she was being delivered of the child, out of shame before the people – “Would that I had died before this and become a thing forgotten, utterly forgotten,” meaning my mention and trace were forgotten, so that no trace or eye of me would be seen. Maryam said: When I was alone, ʿĪsā would speak to me and I would speak to him, but when there was a person with us I would hear his glorification in my womb. Then Jibrāʾīl called to her from beneath her – that is, from the lower part of the mountain – “Do not grieve; your Lord has placed beneath you a small stream,” and that is the small river which he caused to flow beneath her. Whoever reads “min taḥtihā” with kasrah of the mīm makes the caller Jibrāʾīl, and whoever reads it with fatḥah says it was ʿĪsā, whom God caused to speak: “And shake toward you the trunk of the palm tree.” It was a cut-off trunk, and she shook it, and behold, it was a palm tree. It is said: It was cut off, but when the labor pangs exhausted her she embraced it, and it straightened up, became green, and bore fresh dates. So it was said to her: “And shake toward you the trunk of the palm tree,” and she shook it, and the fresh dates fell down. Then he said to her: “So eat and drink and be comforted. And if you see any human being, say: I have vowed a fast to the Most Merciful, so I will not speak today to any human.” And whoever fasted in that time would not speak until evening. Maryam's going with ʿĪsā ﷺ to the land of Egypt It is said: When her delivery drew near, God revealed to her: “Go out from the land of your people, for if they get hold of you they will reproach you and kill you and your child.” So Yūsuf the carpenter carried her and traveled with her to the land of Egypt. When they reached the borders of Egypt, labor pangs overtook her. When she gave birth, while she was grieving, it was said to her: “Do not grieve,” the verse up to “any human.” And the fresh dates kept falling on her, and that was in winter. The idols were found overturned on their heads in the morning, and the devils were terrified. They came to Iblīs, and when he saw their company he asked them, and they told him. He said: “An event has occurred on earth.” Then he flew away and vanished from them, and passed by the place where ʿĪsā was born. He saw the angels surrounding it, and he knew that the event was there. The angels did not allow him to draw near to ʿĪsā, so he returned to his companions and informed them of that, and said to them: “No woman has given birth but I was present, and I hope to lead astray through him more than those who are guided.” Maryam carried him to the land of Egypt, and she stayed twelve years hiding him from the people. She would glean ears of grain and the cradle was on her shoulders. I say: The first statement, that his birth was in the land of her people, is more correct according to the Qurʾān, because of His saying, exalted be He: “Then she brought him to her people, carrying him,” and His saying: “How shall we speak to one who was in the cradle, a child?” It is said: Maryam carried the Messiah to Egypt after his birth, and with her was Yūsuf the carpenter, and that is the elevated ground which God, exalted be He, mentioned. It is said: The elevated ground is Damascus; it is said: Jerusalem; it is said: other than that. The reason for that was fear of the king of the Children of Israel, who was of the Byzantines and whose name was Herod, for the Jews incited him to kill him. So they traveled to Egypt and stayed there twelve years until that king died, and they returned to Syria. It is said: Herod did not intend to kill him and did not hear of him except after his being raised up, and they only feared the Jews for him, and God knows best.

309. Tarikh (al-Tabari) 311No grade recorded

     ما جرى لمريم مع قومها حين لقوها وَقَوْلُهُ تَعَالَى: فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا ذَكَرَ كَثِيرٌ مِنَ السَّلَفِ مِمَّنْ يَنْقُلُ عَنْ أَهْلِ الْكِتَابِ، أَنَّهُمْ لَمَّا افْتَقَدُوهَا مِنْ بَيْنِ أَظْهُرِهِمْ ذَهَبُوا فِي طَلَبِهَا، فَمَرُّوا عَلَى مَحِلَّتِهَا وَالْأَنْوَارُ حَوْلَهَا، فَلَمَّا وَاجَهُوهَا وَجَدُوا مَعَهَا وَلَدَهَا، فَقَالُوا لَهَا: يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا أَيْ أَمْرًا عَظِيمًا مُنْكَرًا. وَفِي هَذَا الَّذِي قَالُوهُ نَظَرٌ، مَعَ أَنَّهُ كَلَامٌ يَنْقُضُ أَوَّلُهُ آخِرَهُ ; وَذَلِكَ لِأَنَّ ظَاهِرَ سِيَاقِ الْقُرْآنِ الْعَظِيمِ يَدُلُّ عَلَى أَنَّهَا حَمَلَتْهُ بِنَفْسِهَا، وَأَتَتْ بِهِ قَوْمَهَا وَهِيَ تَحْمِلُهُ، قَالَ ابْنُ عَبَّاسٍ: وَذَلِكَ بَعْدَ مَا تَعَالَّتْ مِنْ نِفَاسِهَا بَعْدَ أَرْبَعِينَ يَوْمًا. وَالْمَقْصُودُ أَنَّهُمْ لَمَّا رَأَوْهَا تَحْمِلُ مَعَهَا وَلَدَهَا قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا وَالْفِرْيَةُ هِيَ الْفِعْلَةُ الْمُنْكَرَةُ الْعَظِيمَةُ مِنَ الْفِعَالِ وَالْمَقَالِ. ثُمَّ قَالُوا لَهَا: يَا أُخْتَ هَارُونَ قِيلَ: شَبَّهُوهَا بِعَابِدٍ مِنْ عُبَّادِ زَمَانِهِمْ كَانَتْ تُسَامِيهِ فِي الْعِبَادَةِ، وَكَانَ اسْمُهُ هَارُونَ. وَقِيلَ: شَبَّهُوهَا بِرَجُلٍ فَاجِرٍ فِي زَمَانِهِمُ، اسْمُهُ هَارُونُ. قَالَهُ سَعِيدُ بْنُ جُبَيْرٍ. وَقِيلَ: أَرَادُوا بِهَارُونَ أَخَا مُوسَى شَبَّهُوهَا بِهِ فِي الْعِبَادَةِ. وَأَخْطَأَ مُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ فِي زَعْمِهِ أَنَّهَا أُخْتُ مُوسَى وَهَارُونَ نَسَبًا ; فَإِنَّ بَيْنَهُمَا مِنَ الدُّهُورِ الطَّوِيلَةِ مَا لَا يَخْفَى عَلَى أَدْنَى مَنْ عِنْدَهُ مِنَ الْعِلْمِ مَا يَرُدُّهُ عَنْ هَذَا الْقَوْلِ الْفَظِيعِ، وَكَأَنَّهُ غَرَّهُ أَنَّ فِي التَّوْرَاةِ أَنَّ مَرْيَمَ أُخْتَ مُوسَى وَهَارُونَ ضَرَبَتْ بِالدُّفِّ يَوْمَ نَجَّى اللَّهُ مُوسَى وَقَوْمَهُ، وَأَغْرَقَ فِرْعَوْنَ وَمَلَأَهُ، فَاعْتَقَدَ أَنَّ هَذِهِ هِيَ هَذِهِ، وَهَذَا فِي غَايَةِ الْبُطْلَانِ وَالْمُخَالَفَةِ لِلْحَدِيثِ الصَّحِيحِ مَعَ نَصِّ الْقُرْآنِ كَمَا قَرَّرْنَاهُ فِي " التَّفْسِيرِ " مُطَوَّلًا، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَدْ وَرَدَ الْحَدِيثُ الصَّحِيحُ الدَّالُّ عَلَى أَنَّهُ قَدْ كَانَ لَهَا أَخٌ اسْمُهُ هَارُونُ وَلَيْسَ فِي ذِكْرِ قِصَّةِ وِلَادَتِهَا وَتَحْرِيرِ أُمِّهَا لَهَا، مَا يَدُلُّ عَلَى أَنَّهَا لَيْسَ لَهَا أَخٌ سِوَاهَا. وَاللَّهُ أَعْلَمُ. قَالَ الْإِمَامُ أَحْمَدُ: وَعَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ﷺ، إِلَى نَجْرَانَ فَقَالُوا: أَرَأَيْتَ مَا تَقْرَءُونَ: يَا أُخْتَ هَارُونَ وَمُوسَى قَبْلَ عِيسَى بِكَذَا وَكَذَا. قَالَ: فَرَجَعْتُ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ فَقَالَ: أَلَا أَخْبَرْتَهُمْ أَنَّهُمْ كَانُوا يُسَمُّونَ بِالْأَنْبِيَاءِ وَالصَّالِحِينَ قَبْلَهُمْ. وَفِي رِوَايَةٍ: أَلَا أَخْبَرْتَهُمْ أَنَّهُمْ كَانُوا يُسَمُّونَ بِأَسْمَاءِ صَالِحِيهِمْ وَأَنْبِيَائِهِمْ وَذَكَرَ قَتَادَةُ وَغَيْرُهُ، أَنَّهُمْ كَانُوا يُكْثِرُونَ مِنَ التَّسْمِيَةِ بِهَارُونَ، حَتَّى قِيلَ: إِنَّهُ حَضَرَ بَعْضَ جَنَائِزِهِمْ بَشَرٌ كَثِيرٌ مِنْهُمْ، مِمَّنْ يُسَمَّى بِهَارُونَ، أَرْبَعُونَ أَلْفًا. فَاللَّهُ أَعْلَمُ. وَالْمَقْصُودُ أَنَّهُمْ قَالُوا: يَا أُخْتَ هَارُونَ وَدَلَّ الْحَدِيثُ عَلَى أَنَّهَا قَدْ كَانَ لَهَا أَخٌ نَسَبِيٌّ اسْمُهُ هَارُونُ، وَكَانَ مَشْهُورًا بِالدِّينِ وَالصَّلَاحِ وَالْخَيْرِ ; وَلِهَذَا قَالُوا:مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا أَيْ: لَسْتِ مِنْ بَيْتٍ هَذَا شِيمَتُهُمْ وَلَا سَجِيَّتُهُمْ ; لَا أَخُوكِ وَلَا أُمُّكِ وَلَا أَبُوكِ، فَاتَّهَمُوهَا بِالْفَاحِشَةِ الْعُظْمَى، وَرَمَوْهَا بِالدَّاهِيَةِ الدَّهْيَاءِ، فَذَكَرَ ابْنُ جَرِيرٍ فِي " تَارِيخِهِ " أَنَّهُمُ اتَّهَمُوا بِهَا زَكَرِيَّا، وَأَرَادُوا قَتْلَهُ، فَفَرَّ مِنْهُمْ فَلَحِقُوهُ وَقَدِ انْشَقَّتْ لَهُ الشَّجَرَةُ فَدَخَلَهَا، وَأَمْسَكَ إِبْلِيسُ بِطَرَفِ رِدَائِهِ فَنَشَرُوهُ فِيهَا، كَمَا قَدَّمْنَا. وَمِنَ الْمُنَافِقِينَ مَنِ اتَّهَمَهَا بِابْنِ خَالِهَا يُوسُفَ بْنِ يَعْقُوبَ النَّجَّارِ.

     ✧ What happened to Maryam with her people when they met her And His saying, exalted is He: Then she brought him to her people, carrying him. They said, "O Maryam, you have certainly done a thing unprecedented. O sister of Hārūn, your father was not a man of evil, nor was your mother unchaste." Many of the salaf, from those who transmit from the People of the Book, mentioned that when they missed her from among themselves, they went in search of her. They passed by her dwelling place while lights surrounded her. When they confronted her, they found her child with her, and they said to her: "O Maryam, you have certainly done a thing unprecedented," meaning a tremendous, abominable matter. In what they said there is a matter for consideration, although it is speech whose beginning contradicts its end. That is because the apparent context of the glorious Qurʾān indicates that she carried him by herself and brought him to her people while carrying him. Ibn ʿAbbās said: That was after she had recovered from her postpartum bleeding after forty days. The intended point is that when they saw her carrying her child with her, they said: "O Maryam, you have certainly done a thing unprecedented." The firyah is the abominable, tremendous act among deeds and sayings. Then they said to her: "O sister of Hārūn." It is said: They likened her to a worshipper among the worshippers of their time whom she rivaled in worship, and whose name was Hārūn. It is also said: They likened her to a wicked man in their time, whose name was Hārūn. This was said by Saʿīd b. Jubayr. It is also said: By Hārūn they meant the brother of Mūsā, likening her to him in worship. Muḥammad b. Kaʿb al-Quraẓī erred in his claim that she was the sister of Mūsā and Hārūn in lineage; for between them there elapsed long ages, the extent of which is not hidden from the least of those who have knowledge to refute this abominable statement. It is as though he was deceived by the fact that in the Torah Maryam the sister of Mūsā and Hārūn beat the tambourine on the day God saved Mūsā and his people and drowned Pharaoh and his chiefs, and he believed that this one is that one. This is in the utmost degree of falsehood and contradiction to the authentic ḥadīth, along with the text of the Qurʾān, as we have established at length in the "Tafsīr." To God belongs praise and grace. The authentic ḥadīth has been reported indicating that she had a brother named Hārūn, and there is nothing in the mention of the story of her birth and her mother's dedication of her that indicates that she had no brother besides herself. God knows best. Imām Aḥmad said: From al-Mughīrah b. Shuʿbah, who said: The Messenger of God ﷺ sent me to Najrān, and they said: "Do you see what you recite: 'O sister of Hārūn,' while Mūsā was before ʿĪsā by such and such?" He said: I returned and mentioned that to the Messenger of God ﷺ, and he said: "Why did you not tell them that they used to name after the prophets and righteous ones before them?" In another narration: "Why did you not tell them that they used to name with the names of their righteous ones and their prophets?" Qatādah and others mentioned that they used to name frequently with Hārūn, to the point that it is said: At some of their funerals there attended many people from among them who were named Hārūn, forty thousand. God knows best. The intended point is that they said: "O sister of Hārūn." The ḥadīth indicates that she had a brother in lineage named Hārūn, and he was famous for religion, righteousness, and goodness. For this reason they said: "Your father was not a man of evil, nor was your mother unchaste," meaning: You are not from a house whose character is this, nor whose disposition is this; neither your brother, nor your mother, nor your father. They accused her of the greatest immorality and charged her with the most calamitous calamity. Ibn Jarīr mentioned in his "Tārīkh" that they accused Zakariyyā regarding her and wanted to kill him, so he fled from them. They overtook him after the tree split open for him and he entered it, and Iblīs seized the edge of his cloak, so they cut it in the tree, as we have mentioned before. Among the hypocrites were those who accused her regarding the son of her maternal uncle, Yūsuf b. Yaʿqūb al-Najjār.

310. Tarikh (al-Tabari) 312No grade recorded

     قَالَ اللَّهُ تَعَالَى: مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ قِيلَ: سُمِّيَ الْمَسِيحَ لِمَسْحِهِ الْأَرْضَ، وَهُوَ سِيَاحَتُهُ فِيهَا، وَفِرَارُهُ بِدِينِهِ مِنَ الْفِتَنِ فِي ذَلِكَ الزَّمَانِ ; لِشِدَّةِ تَكْذِيبِ الْيَهُودِ لَهُ، وَافْتِرَائِهِمْ عَلَيْهِ وَعَلَى أُمِّهِ، عَلَيْهِمَا السَّلَامُ. وَقِيلَ: لِأَنَّهُ كَانَ مَمْسُوحَ الْقَدَمَيْنِ.

     ✧ Allah, may He be exalted, said: The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. It was said: He was called the Messiah (al-Masīḥ) because of his anointing (masḥ) of the earth, that is, his journeying through it and his fleeing with his religion from the trials of that time, due to the severity of the Jews' denial of him and their slander against him and his mother, peace be upon them both. It was also said: Because he had anointed feet.

311. Tarikh (al-Tabari) 313No grade recorded

     وَقَالَ تَعَالَى: وَقَفَّيْنَا عَلَى آثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَقَالَ تَعَالَى: وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ [ الْبَقَرَةِ: 87 ]. وَالْآيَاتُ فِي ذَلِكَ كَثِيرَةٌ جِدًّا. وَقَدْ تَقَدَّمَ مَا ثَبَتَ فِي " الصَّحِيحَيْنِ ": مَا مِنْ مَوْلُودٍ إِلَّا وَالشَّيْطَانُ يَطْعَنُ فِي خَاصِرَتِهِ حِينَ يُولَدُ، فَيَسْتَهِلُّ صَارِخًا إِلَّا مَرْيَمَ وَابْنَهَا، ذَهَبَ يَطْعَنُ فَطَعْنَ فِي الْحِجَابِ وَتَقَدَّمَ حَدِيثُ عُمَيْرِ بْنِ هَانِئٍ، عَنْ جُنَادَةَ عَنْ عُبَادَةَ، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ  ، وَأَنَّ عِيسَى عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ الَّتِي أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَالْجَنَّةَ حَقٌّ، وَالنَّارَ حَقٌّ، أَدْخَلَهُ اللَّهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ وَعَنْ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى، عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا أَدَّبَ الرَّجُلُ أَمَتَهُ، فَأَحْسَنَ تَأْدِيبَهَا، وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا، ثُمَّ أَعْتَقَهَا، فَتَزَوَّجَهَا  كَانَ لَهُ أَجْرَانِ، وَإِذَا آمَنَ بِعِيسَى ابْنِ مَرْيَمَ ثُمَّ آمَنَ بِي، فَلَهُ أَجْرَانِ، وَالْعَبْدُ إِذَا اتَّقَى رَبَّهُ وَأَطَاعَ مَوَالِيَهِ  ، فَلَهُ أَجْرَانِ هَذَا لَفْظُ الْبُخَارِيِّ. وَعَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ النَّبِيُّ ﷺ لَيْلَةَ أُسَرِيَ بِهِ: لَقِيتُ مُوسَى قَالَ: فَنَعَتَهُ فَإِذَا رَجُلٌ حِسْبْتُهُ قَالَ: مُضْطَرِبٌ رَجِلُ الرَّأْسِ، كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ. قَالَ: وَلَقِيتُ عِيسَى فَنَعَتَهُ النَّبِيُّ ﷺ فَقَالَ: رَبْعَةٌ أَحْمَرُ كَأَنَّمَا خَرَجَ مِنْ دِيمَاسٍ، يَعْنِي الْحَمَّامَ، وَرَأَيْتُ إِبْرَاهِيمَ وَأَنَا أَشَبَهُ وَلَدِهِ بِهِ الْحَدِيثَ. وَقَدْ تَقَدَّمَ فِي قِصَّتَيْ إِبْرَاهِيمَ وَمُوسَى. وَعَنِ ابْنِ عُمَرَ، قَالَ: قَالَ النَّبِيُّ ﷺ: رَأَيْتُ عِيسَى، وَمُوسَى، وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سِبْطٌ كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ وَعَنْ نَافِعٍ، قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: ذَكَرَ النَّبِيُّ ﷺ، يَوْمًا بَيْنَ ظَهَرَانَيِ النَّاسِ الْمَسِيحَ الدَّجَّالَ، فَقَالَ: إِنَّ اللَّهَ لَيْسَ بِأَعْوَرَ، إِلَّا إِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى،  كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، وَأَرَانِي اللَّيْلَةَ عِنْدَ الْكَعْبَةِ فِي الْمَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا يُرَى مَنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْنَ مَنْكِبَيْهِ، رَجِلُ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلَيْنِ، وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا ؟ فَقَالُوا: الْمَسِيحُ ابْنُ مَرْيَمَ. ثُمَّ رَأَيْتُ رَجُلًا وَرَاءَهُ جَعْدًا قَطَطًا أَعْوَرَ عَيْنِ الْيُمْنَى كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَهُ عَلَى مَنْكِبَيْ رَجُلٍ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا ؟ فَقَالُوا: الْمَسِيحُ الدَّجَّالُ. قَالَ الزُّهْرِيُّ: وَابْنُ قَطَنٍ رَجُلٌ مِنْ خُزَاعَةَ، هَلَكَ فِي الْجَاهِلِيَّةِ. فَبَيَّنَ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، صِفَةَ الْمَسِيحَيْنِ ; مَسِيحِ الْهُدَى وَمَسِيحِ الضَّلَالَةِ; لِيُعْرَفَ هَذَا إِذَا نَزَلَ، فَيُؤْمِنَ بِهِ الْمُؤْمِنُونَ، وَيُعْرَفَ الْآخَرُ فَيَحَذَرَهُ الْمُوَحِّدُونَ. وَقَالَ الْبُخَارِيُّ: وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: رَأَى عِيسَى ابْنُ مَرْيَمَ رَجُلًا يَسْرِقُ فَقَالَ لَهُ: أَسَرَقْتَ ؟ قَالَ: كَلَّا، وَالَّذِي لَا إِلَهَ إِلَّا هُوَ. فَقَالَ عِيسَى: آمَنْتُ بِاللَّهِ وَكَذَّبْتُ عَيْنَيَّ وَهَذَا يَدُلُّ عَلَى سَجِيَّةٍ طَاهِرَةٍ ; حَيْثُ قَدَّمَ حَلِفَ ذَلِكَ الرَّجُلِ - وَظَنَّ أَنَّ أَحَدًا لَا يَحْلِفُ بِعَظَمَةِ اللَّهِ كَاذِبًا - عَلَى مَا شَاهَدَهُ مِنْهُ عِيَانًا، فَقَبِلَ عُذْرَهُ، وَرَجَعَ عَلَى نَفْسِهِ، فَقَالَ: آمَنْتُ بِاللَّهِ. أَيْ: صَدَّقْتُكُ. وَكَذَّبْتُ بَصَرِي ; لِأَجْلِ حَلِفِكَ. وَعَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا  ثُمَّ قَرَأَ: كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ فَأَوَّلُ الْخَلْقِ يُكْسَى إِبْرَاهِيمُ، ثُمَّ يُؤْخَذُ بِرِجَالٍ مِنْ أَصْحَابِي ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ، فَأَقُولُ: أَصْحَابِي. فَيُقَالُ: إِنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ. فَأَقُولُ كَمَا قَالَ الْعَبْدُ الصَّالِحُ عِيسَى ابْنُ مَرْيَمَ: وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ. عَنِ ابْنِ عَبَّاسٍ، سَمِعَ عُمَرَ يَقُولُ عَلَى الْمِنْبَرِ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: لَا تُطْرُونِي كَمَا أَطَرْتِ النَّصَارَى عِيسَى ابْنَ مَرْيَمَ، فَإِنَّمَا أَنَا عَبْدٌ، فَقُولُوا: عَبْدُ اللَّهِ وَرَسُولُهُ. وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: لَمْ يَتَكَلَّمْ فِي الْمَهْدِ إِلَّا ثَلَاثَةٌ  : عِيسَى، وَكَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ يُقَالُ لَهُ: جُرَيْجٌ. يُصَلِّي إِذْ جَاءَتْهُ أُمُّهُ فَدَعَتْهُ، فَقَالَ: أُجِيبُهَا أَوْ أُصَلِّي ؟ فَقَالَتْ: اللَّهُمَّ لَاتُمِتْهُ حَتَّى تُرِيَهِ وُجُوهَ الْمُومِسَاتِ. وَكَانَ جُرَيْجٌ فِي صَوْمَعَتِهِ، فَعَرَضَتْ لَهُ امْرَأَةٌ وَكَلَّمَتْهُ، فَأَبَى، فَأَتَتْ رَاعِيًا فَأَمْكَنَتْهُ مِنْ نَفْسِهَا، فَوَلَدَتْ غُلَامًا، فَقِيلَ لَهَا: مِمَّنْ ؟ فَقَالَتْ: مِنْ جُرَيْجٍ. فَأَتَوْهُ وَكَسَرُوا صَوْمَعَتَهُ، فَأَنْزَلُوهُ وَسَبُّوهُ فَتَوَضَّأَ وَصَلَّى، ثُمَّ أَتَى الْغُلَامَ فَقَالَ: مَنْ أَبُوكَ يَا غُلَامُ ؟ قَالَ: فُلَانٌ الرَّاعِي. قَالُوا: أَنَبْنِي صَوْمَعَتَكَ مِنْ ذَهَبٍ ؟ قَالَ: لَا، إِلَّا مِنْ طِينٍ. وَكَانَتِ امْرَأَةٌ تُرْضِعُ ابْنًا لَهَا فِي بَنِي إِسْرَائِيلَ، فَمَرَّ بِهَا رَجُلٌ رَاكِبٌ ذُو شَارَةٍ، فَقَالَتِ: اللَّهُمَّ اجْعَلِ ابْنِي مِثْلَهُ. فَتَرَكَ ثَدْيَهَا وَأَقْبَلَ عَلَى الرَّاكِبِ، فَقَالَ: اللَّهُمَّ لَا تَجْعَلْنِي مِثْلَهُ. ثُمَّ أَقْبَلَ عَلَى ثَدْيِهَا يَمُصُّهُ قَالَ أَبُو هُرَيْرَةَ: كَأَنِّي أَنْظُرُ إِلَى النَّبِيِّ ﷺ يَمُصُّ أُصْبُعَهُ: ثُمَّ مُرَّ بِأَمَةٍ فَقَالَتْ: اللَّهُمَّ لَا تَجْعَلِ ابْنِي مِثْلَ هَذِهِ. فَتَرَكَ ثَدْيَهَا، فَقَالَ: اللَّهُمَّ اجْعَلْنِي مِثْلَهَا. فَقَالَتْ: لِمَ ذَلِكَ ؟ فَقَالَ: الرَّاكِبُ جَبَّارٌ مِنَ الْجَبَابِرَةِ، وَهَذِهِ الْأَمَةُ يَقُولُونَ: سَرَقْتِ وَزَنَيْتِ. وَلَمْ تَفْعَلْ. وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: الْأَنْبِيَاءُ إِخْوَةٌ لَعَلَّاتٍ  ، وَدِينُهُمْ وَاحِدٌ وَأُمَّهَاتُهُمْ شَتَّى، وَأَنَا أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ ; لِأَنَّهُ لَمْ يَكُنْ بَيْنِي وَبَيْنَهُ نَبِيٌّ، وَإِنَّهُ نَازِلٌ، فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ، فَإِنَّهُ رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةِ وَالْبَيَاضِ، سَبْطٌ كَأَنَّ رَأْسَهُ يَقْطُرُ، وَإِنْ لَمْ يُصِبْهُ بَلَلٌ، بَيْنَ مُمَصَّرَتَيْنِ، فَيَكْسِرُ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيُعَطِّلُ الْمِلَلَ، حَتَّى تَهْلِكَ فِي زَمَانِهِ الْمِلَلُ كُلُّهَا غَيْرَ الْإِسْلَامِ، وَيُهْلِكُ اللَّهُ فِي زَمَانِهِ الْمَسِيحَ الدَّجَّالَ الْكَذَّابَ، وَتَقَعُ الْأَمَنَةُ فِي الْأَرْضِ حَتَّى تَرْتَعَ الْإِبِلُ مَعَ الْأُسْدِ جَمِيعًا، وَالنُّمُورُ مَعَ الْبَقَرِ، وَالذِّئَابُ مَعَ الْغَنَمِ، وَيَلْعَبُ الصِّبْيَانُ وَالْغِلْمَانُ بِالْحَيَّاتِ، لَا يَضُرُّ بَعْضُهُمْ بَعْضًا، فَيَمْكُثُ مَا شَاءَ اللَّهُ أَنْ يَمْكُثَ، ثُمَّ يَتَوَفَّى، فَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ وَيَدْفِنُونَهُ. وَقَالَ: فَيَمْكُثُ أَرْبَعِينَ سَنَةً، ثُمَّ يَتَوَفَّى وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ وَرَوَى هِشَامُ بْنُ عُرْوَةَ، عَنْ صَالِحٍ مَوْلَى أَبِي هُرَيْرَةَ، عَنْهُ أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: فَيَمْكُثُ فِي الْأَرْضِ أَرْبَعِينَ سَنَةً وَسَيَأْتِي بَيَانُ نُزُولِهِ، عَلَيْهِ السَّلَامُ، فِي آخِرِ الزَّمَانِ  فِي كِتَابِ " الْمَلَاحِمِ " كَمَا بَسَطْنَا ذَلِكَ أَيْضًا فِي " التَّفْسِيرِ " عِنْدَ قَوْلِهِ تَعَالَى فِي سُورَةِ " النِّسَاءِ ": وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا وَقَوْلِهِ: وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ الْآيَةَ. وَإِنَّهُ يَنْزِلُ عَلَى الْمَنَارَةِ الْبَيْضَاءِ بِدِمَشْقَ، وَقَدْ أُقِيمَتْ صَلَاةُ الصُّبْحِ، فَيَقُولُ لَهُ إِمَامُ الْمُسْلِمِينَ: تَقَدَّمْ يَا رُوحَ اللَّهِ فَصَلِّ. فَيَقُولُ: لَا، بَعْضُكُمْ عَلَى بَعْضٍ أُمَرَاءُ، تَكْرِمَةُ اللَّهِ هَذِهِ الْأُمَّةَ  . وَفِي رِوَايَةٍ: فَيَقُولُ لَهُ عِيسَى: إِنَّمَا أُقِيمَتِ الصَّلَاةُ لَكَ. فَيُصَلِّي خَلْفَهُ، ثُمَّ يَرْكَبُ وَمَعَهُ الْمُسْلِمُونَ فِي طَلَبِ الْمَسِيحِ الدَّجَّالِ، فَيَلْحَقُهُ عِنْدَ بَابِ لُدٍّ، فَيَقْتُلُهُ بِيَدِهِ الْكَرِيمَةِ. وَذَكَرْنَا أَنَّهُ قَوِيَ الرَّجَاءُ حِينَ بُنِيَتْ هَذِهِ الْمَنَارَةُ الشَّرْقِيَّةُ بِدِمَشْقَ الَّتِي هِيَ مِنْ حِجَارَةٍ بِيضٍ، وَقَدْ بُنِيَتْ أَيْضًا مِنْ أَمْوَالِ النَّصَارَى حِينَ حَرَقُوا الَّتِي هُدِمَتْ وَمَا حَوْلَهَا، فَيَنْزِلُ عَلَيْهَا عِيسَى ابْنُ مَرْيَمَ، عَلَيْهِ السَّلَامُ، فَيَقْتُلُ الْخِنْزِيرَ وَيَكْسِرُ الصَّلِيبَ، وَلَا يَقْبَلُ مِنْ أَحَدٍ إِلَّا الْإِسْلَامَ، وَأَنَّهُ يَحُجُّ مِنْ فَجِّ الرَّوْحَاءِ، حَاجًّا أَوْ مُعْتَمِرًا، أَوْ لِثِنْتَيْهِمَا، وَيُقِيمُ أَرْبَعِينَ سَنَةً ثُمَّ يَمُوتُ فَيُدْفَنُ - فِيمَا قِيلَ - فِي الْحُجْرَةِ النَّبَوِيَّةِ عِنْدَ رَسُولِ اللَّهِ ﷺ وَصَاحِبَيْهِ. وَقَدْ وَرَدَ فِي ذَلِكَ حَدِيثٌ أَنَّهُ يُدْفَنُ مَعَ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ، وَعُمَرَ فِي الْحُجْرَةِ النَّبَوِيَّةِ، وَلَكِنْ لَا يَصِحُّ إِسْنَادُهُ. وَعَنْ مُحَمَّدِ بْنِ يُوسُفَ بْنِ عَبْدِ اللَّهِ بْنِ سَلَامٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ صِفَةُ مُحَمَّدٍ، وَعِيسَى ابْنُ مَرْيَمَ، عَلَيْهِمَا السَّلَامُ، يُدْفَنُ مَعَهُ. قَالَ أَبُو مَوْدُودٍ: وَقَدْ بَقِيَ فِي الْبَيْتِ مَوْضِعُ قَبْرٍ. وَعَنْ سَلْمَانَ، قَالَ: الْفَتْرَةُ مَا بَيْنَ عِيسَى وَمُحَمَّدٍ ﷺ  ، سِتُّمِائَةِ سَنَةٍ. وَعَنْ قَتَادَةَ: خَمْسُمِائَةٍ وَسِتُّونَ سَنَةً. وَقِيلَ: خَمْسُمِائَةٍ وَأَرْبَعُونَ سَنَةً. وَعَنِ الضَّحَّاكِ: أَرْبَعُمِائَةٍ وَبِضْعٌ وَثَلَاثُونَ سَنَةً. وَالْمَشْهُورُ سِتُّمِائَةِ سَنَةٍ. وَمِنْهُمْ مَنْ يَقُولُ: سِتُّمِائَةٍ وَعِشْرُونَ سَنَةً بِالْقَمَرِيَّةِ فَتَكُونُ سِتَّمِائَةٍ بِالشَّمْسِيَّةِ. وَاللَّهُ أَعْلَمُ. وَعَنْ أَبِي الدَّرْدَاءِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَقَدْ قَبَضَ اللَّهُ دَاوُدَ مِنْ بَيْنِ أَصْحَابِهِ فَمَا فُتِنُوا وَلَا بَدَّلُوا، وَلَقَدْ مَكَثَ أَصْحَابُ الْمَسِيحِ عَلَى سُنَّتِهِ وَهَدْيِهِ مِائَتَيْ سَنَةٍ وَهَذَا حَدِيثٌ غَرِيبٌ جِدًّا، وَإِنْ صَحَّحَهُ ابْنُ حِبَّانَ. وَذَكَرَ ابْنُ جَرِيرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، قَبْلَ أَنْ يُرْفَعَ وَصَّى الْحَوَارِيِّينَ بِأَنْ يَدْعُوَا النَّاسَ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَعَيَّنَ كُلَّ وَاحِدٍ مِنْهُمْ إِلَى طَائِفَةٍ مِنَ النَّاسِ فِي إِقْلِيمٍ مِنَ الْأَقَالِيمِ مِنَ الشَّامِ وَالْمَشْرِقِ، وَبِلَادِ الْمَغْرِبِ، فَذَكَرُوا أَنَّهُ أَصْبَحَ كُلُّ إِنْسَانٍ مِنْهُمْ يَتَكَلَّمُ بِلُغَةِ الَّذِينَ أَرْسَلَهُ الْمَسِيحُ إِلَيْهِمْ. وَذَكَرَ غَيْرُ وَاحِدٍ أَنَّ الْإِنْجِيلَ نَقَلَهُ عَنْهُ أَرْبَعَةٌ: لُوقَا، وَمَتَّى وَمُرْقُسُ، وَيُوحَنَّا. وَبَيْنَ هَذِهِ الْأَنَاجِيلِ الْأَرْبَعَةِ  تَفَاوُتٌ كَثِيرٌ بِالنِّسْبَةِ إِلَى كُلِّ نُسْخَةٍ وَنُسْخَةٍ، وَزِيَادَاتٌ كَثِيرَةٌ وَنَقْصٌ بِالنِّسْبَةِ إِلَى الْأُخْرَى، وَهَؤُلَاءِ الْأَرْبَعَةُ مِنْهُمُ اثْنَانِ مِمَّنْ أَدْرَكَ الْمَسِيحَ وَرَآهُ، وَهُمَا مَتَّى وَيُوحَنَّا وَمِنْهُمُ اثْنَانِ مِنْ أَصْحَابِ أَصْحَابِهِ. وَاللَّهُ أَعْلَمُ. وَهُمَا مُرْقُسُ وَلُوقَا. وَكَانَ مِمَّنْ آمَنَ بِالْمَسِيحِ وَصَدَّقَهُ مِنْ أَهْلِ دِمَشْقَ رَجُلٌ يُقَالُ لَهُ: ضِينَا، وَكَانَ مُخْتَفِيًا فِي مَغَارَةٍ دَاخِلَ الْبَابِ الشَّرْقِيِّ قَرِيبًا مِنَ الْكَنِيسَةِ الْمُصَلَّبَةِ ; خَوْفًا مِنْ بُولِصَ الْيَهُودِيِّ، وَكَانَ ظَالِمًا غَاشِمًا مُبْغِضًا لِلْمَسِيحِ، وَلَمَّا جَاءَ بِهِ. وَكَانَ قَدْ حَلَقَ رَأْسَ ابْنِ أَخِيهِ حِينَ آمَنَ بِالْمَسِيحِ، وَطَافَ بِهِ فِي الْبَلَدِ ثُمَّ رَجَمَهُ حَتَّى مَاتَ، رَحِمَهُ اللَّهُ. وَلَمَّا سَمِعَ بُولِصُ أَنَّ الْمَسِيحَ، عَلَيْهِ السَّلَامُ، قَدْ تَوَجَّهَ نَحْوَ دِمَشْقَ جَهَّزَ بِغَالَهُ وَخَرَجَ لِيَقْتُلَهُ فَتَلَقَّاهُ عِنْدَ كَوْكَبَا، فَلَمَّا وَاجَهَ أَصْحَابَ الْمَسِيحِ، جَاءَ إِلَيْهِ مَلَكٌ فَضَرَبَ وَجْهَهُ بِطَرَفِ جَنَاحِهِ فَأَعْمَاهُ، فَلَمَّا رَأَى ذَلِكَ وَقَعَ فِي نَفْسِهِ تَصْدِيقُ الْمَسِيحِ، فَجَاءَ إِلَيْهِ وَاعْتَذَرَ مِمَّا صَنَعَ، وَآمَنَ بِهِ فَقَبِلَ مِنْهُ، وَسَأَلَهُ أَنْ يَمْسَحَ عَيْنَيْهِ ; لِيَرُدَّ اللَّهُ عَلَيْهِ بَصَرَهُ، فَقَالَ: اذْهَبْ إِلَى ضِينَا عِنْدَكَ بِدِمَشْقَ فِي طَرَفِ السُّوقِ الْمُسْتَطِيلِ مِنَ الْمَشْرِقِ، فَهُوَ يَدْعُو لَكَ. فَجَاءَ إِلَيْهِ فَدَعَا، فَرَدَّ عَلَيْهِ بَصَرَهُ، وَحَسُنَ إِيمَانُ بُولِصَ بِالْمَسِيحِ، عَلَيْهِ السَّلَامُ، أَنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ، وَبُنِيَتْ لَهُ كَنِيسَةٌ بِاسْمِهِ، فَهِيَ كَنِيسَةُ بُولِصَ الْمَشْهُورَةُ بِدِمَشْقَ، مِنْ زَمَنِ فَتَحَهَا الصَّحَابَةُ، ؓ، حَتَّى خَرِبَتْ فِي الزَّمَانِ الَّذِي سَنُورِدُهُ. إِنْ شَاءَ اللَّهُ تَعَالَى.

     ✧ And He, exalted, said: “And We sent, following in their footsteps, ʿĪsā the son of Maryam, confirming that which was before him in the Torah; and We gave him the Injīl, wherein is guidance and light.” And He, exalted, said: “And We gave ʿĪsā, son of Maryam, clear signs, and We supported him with the Holy Spirit” [al-Baqarah: 87]. And the verses on this are very many. It has already been mentioned what is established in the “two Ṣaḥīḥs”: There is no newborn but that Satan thrusts at his flank when he is born, and he starts crying out; except Maryam and her son, when he went to thrust, and he thrust at the barrier. And the ḥadīth of ʿUmayr b. Hāniʾ, from Junādah, from ʿUbādah, from the Messenger of Allah ﷺ, that he said: “Whoever bears witness that there is no god but Allah alone, with no partner, and that Muḥammad is His servant and His Messenger, and that ʿĪsā is the servant of Allah and His Messenger, and His word which He cast to Maryam, and a spirit from Him, and that Paradise is true and the Fire is true, Allah will admit him into Paradise, whatever deeds he had done.” And from Abū Burdah b. Abī Mūsā, from his father, he said: The Messenger of Allah ﷺ said: “If a man disciplines his slave-girl, and disciplines her well, and teaches her, and teaches her well, then frees her and marries her, he will have two rewards; and if he believed in ʿĪsā ibn Maryam and then believed in me, he will have two rewards; and the servant who fears his Lord and obeys his masters, he will have two rewards.” This is the wording of al-Bukhārī. And from Abū Hurayrah, he said: The Prophet ﷺ said, on the night he was taken on the night journey: “I met Mūsā.” He said: And he described him, and he was a man, I think he said: “with lank hair, as though he were one of the men of Shanūʾah.” He said: “And I met ʿĪsā.” The Prophet ﷺ described him and said: “Of medium stature, ruddy, as though he had just come out of a dīmās,” meaning the bathhouse. “And I saw Ibrāhīm, and I am the one among his descendants who most resembles him.” The ḥadīth. This has already been mentioned in the story of Ibrāhīm and Mūsā. And from Ibn ʿUmar, he said: The Prophet ﷺ said: “I saw ʿĪsā, Mūsā, and Ibrāhīm. As for ʿĪsā, he was ruddy, curly-haired, broad-chested; as for Mūsā, he was dark-skinned, heavyset, lank-haired, as though he were one of the men of al-Zuṭṭ.” And from Nāfiʿ, he said: ʿAbd Allāh b. ʿUmar said: The Prophet ﷺ one day mentioned among the people the false Messiah, and he said: “Allah is not one-eyed. Indeed, the false Messiah is one-eyed in the right eye, as though his eye were a floating grape. And last night I was shown at the Kaʿbah in sleep, and there was a man of brown complexion, the handsomest of brown men you could see, his locks falling between his shoulders, with lank hair, his head dripping water, placing his hands on the shoulders of two men while circumambulating the House. I said: Who is this? They said: The Messiah, son of Maryam. Then I saw behind him a man with very curly hair, one-eyed in the right eye, the closest resemblance I have seen to Ibn Qaṭan, placing his hand on the shoulder of a man while circumambulating the House. I said: Who is this? They said: The false Messiah.” Al-Zuhrī said: Ibn Qaṭan was a man of Khuzāʿah who died in pre-Islamic times. Thus he, may the prayers and peace of Allah be upon him, clarified the description of the two Messiahs: the Messiah of guidance and the Messiah of misguidance, so that the former may be recognized when he descends and the believers may believe in him, and the latter may be recognized and the monotheists may beware of him. And al-Bukhārī said: And from Abū Hurayrah, from the Prophet ﷺ, he said: “ʿĪsā ibn Maryam saw a man stealing, and said to him: Did you steal? He said: No, by the One besides whom there is no god. Then ʿĪsā said: I believe in Allah and disbelieve my eyes.” This indicates a pure disposition, in that he gave precedence to that man’s oath — thinking that no one would swear by the might of Allah falsely — over what he had witnessed with his own eyes, so he accepted his excuse and turned upon himself, saying: “I believe in Allah,” meaning: “I believe you, and I disbelieve my sight for the sake of your oath.” And from Ibn ʿAbbās, he said: The Messenger of Allah ﷺ said: “You will be gathered barefoot, naked, and uncircumcised.” Then he recited: “As We began the first creation, We will repeat it; a promise binding upon Us; indeed We were doers of that.” “Then the first of creation to be clothed is Ibrāhīm, then some men of my companions will be taken to the right and to the left, and I will say: My companions. It will be said: They have not ceased turning back on their heels since you parted from them. Then I will say as the righteous servant ʿĪsā ibn Maryam said: ‘And I was a witness over them as long as I was among them; but when You took me, You were the watcher over them, and You are witness over all things. If You punish them, they are Your servants; and if You forgive them, You are the Mighty, the Wise.’” From Ibn ʿAbbās, he heard ʿUmar say on the pulpit: I heard the Messenger of Allah ﷺ say: “Do not extol me as the Christians extolled ʿĪsā ibn Maryam; for I am only a servant, so say: the servant of Allah and His Messenger.” And from Abū Hurayrah, from the Prophet ﷺ, he said: “No one spoke in the cradle except three: ʿĪsā, and there was among the Children of Israel a man called Jurayj. He was praying when his mother came and called him, and he said: Should I answer her or pray? She said: O Allah, do not let him die until You show him the faces of prostitutes. Jurayj was in his hermitage, and a woman presented herself to him and spoke to him, but he refused. She went to a shepherd and gave herself to him, and she bore a boy. It was said to her: From whom? She said: From Jurayj. So they came to him, broke his hermitage, brought him down, and reviled him. He performed ablution and prayed, then came to the boy and said: Who is your father, boy? He said: So-and-so, the shepherd. They said: Shall we rebuild your hermitage of gold? He said: No, except of clay. And there was a woman among the Children of Israel nursing her son. A rider of fine appearance passed by her, and she said: O Allah, make my son like him. The child left her breast and turned to the rider and said: O Allah, do not make me like him. Then he turned back to her breast and suckled.” Abū Hurayrah said: “As if I can see the Prophet ﷺ sucking his finger.” “Then a slave-girl was brought past, and she said: O Allah, do not make my son like this one. The child left her breast and said: O Allah, make me like her. She said: Why is that? He said: The rider is a tyrant among tyrants, and this slave-girl they say: You stole and committed fornication, but she did not.” And from Abū Hurayrah, from the Prophet ﷺ, he said: “The prophets are half-brothers from one father; their religion is one and their mothers are different, and I am the closest of people to ʿĪsā ibn Maryam, because there was no prophet between me and him. He will descend, and when you see him, know him: a man of medium build, tending to redness and whiteness, with lank hair, as though his head were dripping even though no moisture has touched it, between two garments dyed with yellow. He will break the cross, kill the pig, abolish the jizyah, and nullify the religions, until in his time all religions perish except Islam. And in his time Allah will destroy the false lying Messiah, and security will prevail on earth, so that camels will graze with lions together, leopards with cattle, wolves with sheep, and children and youths will play with snakes, none of them harming another. He will remain as long as Allah wills him to remain, then he will die, and the Muslims will pray over him and bury him.” And he said: “He will remain forty years, then he will die, and the Muslims will pray over him.” Hishām b. ʿUrwah narrated from Ṣāliḥ, the client of Abū Hurayrah, from him, that the Messenger of Allah ﷺ said: “He will remain on earth for forty years.” The explanation of his descent, ﷺ, at the end of time will come in the Book of Battles, as we have also elaborated in the Tafsīr on the words of the Most High in Sūrat al-Nisāʾ: “And there is none of the People of the Book but will surely believe in him before his death, and on the Day of Resurrection he will be a witness against them,” and His words: “And indeed he is a sign of the Hour,” the verse. And that he will descend upon the white minaret in Damascus after the dawn prayer has been commenced, and the imam of the Muslims will say to him: “Come forward, O Spirit of Allah, and lead the prayer.” He will say: “No, some of you are leaders over others, as an honor from Allah to this community.” In another narration: ʿĪsā will say to him: “The prayer has only been commenced for you.” Then he will pray behind him, then he will ride with the Muslims in pursuit of the false Messiah, and he will catch up with him at the gate of Ludd, and he will kill him with his noble hand. And we have mentioned that hope was strengthened when this eastern minaret in Damascus, which is of white stones, was built, and it was also built from the wealth of the Christians after they had burned the one that was demolished and what was around it. So ʿĪsā ibn Maryam, ﷺ, will descend upon it, kill the pig and break the cross, and will not accept from anyone except Islam. And he will perform the pilgrimage from the road of al-Rawḥāʾ, as a pilgrim or a performer of ʿUmrah, or for both, and he will remain forty years, then he will die and be buried — as has been said — in the prophetic chamber, near the Messenger of Allah ﷺ and his two companions. And a ḥadīth has been reported that he will be buried with the Messenger of Allah ﷺ and Abū Bakr and ʿUmar in the prophetic chamber, but its chain is not sound. And from Muḥammad b. Yūsuf b. ʿAbd Allāh b. Salām, from his father, from his grandfather, he said: In the Torah is written the description of Muḥammad, and ʿĪsā ibn Maryam, peace be upon them both, will be buried with him. Abū Mawdūd said: There remained in the house a place for a grave. And from Salmān, he said: The interval between ʿĪsā and Muḥammad ﷺ is six hundred years. From Qatādah: five hundred and sixty years. It is also said: five hundred and forty years. From al-Ḍaḥḥāk: four hundred and thirty-some years. The well-known opinion is six hundred years. Some say: six hundred and twenty lunar years, which would be six hundred solar years. And Allah knows best. And from Abū al-Dardāʾ, he said: The Messenger of Allah ﷺ said: “Allah took Dāwūd from among his companions, and they were not tempted and did not change, and the companions of the Messiah remained upon his sunnah and guidance for two hundred years.” This is a very strange ḥadīth, even if Ibn Ḥibbān declared it authentic. And Ibn Jarīr mentioned from Muḥammad b. Isḥāq that ʿĪsā, ﷺ, before he was raised, instructed the disciples to call people to the worship of Allah alone, without partner, and he assigned each one of them to a group of people in one of the regions of Syria, the East, and the lands of the West. And they mentioned that each of them woke up speaking the language of those to whom the Messiah had sent him. More than one has mentioned that the Injīl was transmitted from him by four: Lūqā, Mattā, Murqus, and Yūḥannā. Among these four gospels there is a great deal of variation from one copy to another, and many additions and omissions in comparison with the others. Of these four, two were among those who met the Messiah and saw him: Mattā and Yūḥannā; and two were from the companions of his companions, and Allah knows best: Murqus and Lūqā. And among those who believed in the Messiah and accepted him among the people of Damascus was a man called Ḍīnā. He was hiding in a cave inside the eastern gate, near the church of the Crucified, out of fear of Būliṣ the Jew, who was an oppressive, tyrannical, hateful enemy of the Messiah. And he had shaved the head of his nephew when he believed in the Messiah, and paraded him through the town, then stoned him until he died, may Allah have mercy on him. When Būliṣ heard that the Messiah, ﷺ, had headed toward Damascus, he prepared his mules and went out to kill him. He met him at Kawkabā, and when he confronted the companions of the Messiah, an angel came to him and struck his face with the edge of his wing and blinded him. When he saw that, belief in the Messiah entered his heart, so he came to him and apologized for what he had done, and believed in him, and he accepted it from him. He asked him to wipe his eyes, so that Allah might restore his sight. He said: Go to Ḍīnā, who is near you in Damascus at the edge of the long market to the east; he will pray for you. So he came to him, and he prayed, and his sight was restored, and Būliṣ's faith in the Messiah, ﷺ, was good, that he was the servant of Allah and His Messenger. A church was built in his name; it is the famous Church of Būliṣ in Damascus, from the time the Companions, ؓ, conquered it, until it fell into ruin at the time that we will mention, if Allah, exalted, wills.

312. Tarikh (al-Tabari) 314No grade recorded

     قال ابن كثير رحمه الله تعالى: وَقَدَّمْنَا فِي قِصَّةِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَعْضِ السَّلَفِ أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، كَانَ يَلْبَسُ الشَّعْرَ وَيَأْكُلُ مِنْ وَرَقِ الشَّجَرِ، وَلَا يَأْوِي إِلَى مَنْزِلٍ وَلَا أَهْلٍ وَلَا مَالٍ، وَلَا يَدَّخِرُ شَيْئًا لِغَدٍ. وَقَالَ بَعْضُهُمْ: كَانَ يَأْكُلُ مِنْ غَزْلِ أُمِّهِ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ. وَرَوَى ابْنُ عَسَاكِرَ بسنده عَنِ الشَّعْبِيِّ، أَنَّهُ قَالَ: كَانَ عِيسَى عَلَيْهِ السَّلَامُ، إِذَا ذُكِرَ عِنْدَهُ السَّاعَةُ صَاحَ  ، وَيَقُولُ: لَا يَنْبَغِي لِابْنِ مَرْيَمَ أَنْ تُذْكَرَ عِنْدَهُ السَّاعَةُ وَيَسْكُتَ. وَعَنْ عَبْدِ الْمَلِكِ بْنِ سَعِيدِ بْنِ أَبْجَرَ، أَنَّ عِيسَى كَانَ إِذَا سَمِعَ الْمَوْعِظَةَ صَرَخَ صُرَاخَ الثَّكْلَى. وعن جَعْفَرُ بْنُ بُرْقَانَ: أَنَّ عِيسَى كَانَ يَقُولُ: اللَّهُمَّ إِنِّي أَصْبَحْتُ لَا أَسْتَطِيعُ دَفْعَ مَا أَكْرَهُ، وَلَا أَمْلِكُ نَفْعَ مَا أَرْجُو، وَأَصْبَحَ الْأَمْرُ بِيَدِ غَيْرِي، وَأَصْبَحْتُ مُرْتَهِنًا بِعَمَلِي، فَلَا فَقِيرَ أَفْقَرُ مِنِّي، اللَّهُمَّ لَا تُشْمِتْ بِيَ عَدُوِّي، وَلَا تَسُؤْ بِي صَدِيقِي، وَلَا تَجْعَلْ مُصِيبَتِي فِي دِينِي، وَلَا تُسَلِّطْ عَلَيَّ مَنْ لَا يَرْحَمُنِي. وَقَالَ الْفُضَيْلُ بْنُ عِيَاضٍ عَنْ يُونُسَ بْنِ عُبَيْدٍ كَانَ عِيسَى يَقُولُ: لَا يُصِيبُ أَحَدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى لَا يُبَالِيَ مِنْ أَكْلِ الدُّنْيَا. قَالَ الْفُضَيْلُ: وَكَانَ عِيسَى يَقُولُ: فَكَّرْتُ فِي الْخَلْقِ، فَوَجَدْتُ مَنْ لَمْ يُخْلَقْ أَغْبَطَ عِنْدِي مِمَّنْ خُلِقَ. وَعَنِ الْحَسَنِ، قَالَ: إِنَّ عِيسَى رَأْسُ الزَّاهِدِينَ يَوْمَ الْقِيَامَةِ  . قَالَ: وَإِنَّ الْفَرَّارِينَ بِذُنُوبِهِمْ يُحْشَرُونَ يَوْمَ الْقِيَامَةِ مَعَ عِيسَى. قَالَ: وَبَيْنَمَا عِيسَى يَوْمًا نَائِمٌ عَلَى حَجَرٍ قَدْ تَوَسَّدَهُ، وَقَدْ وَجَدَ لَذَّةَ النَّوْمِ، إِذْ مَرَّ بِهِ إِبْلِيسُ، فَقَالَ: يَا عِيسَى، أَلَسْتَ تَزْعُمُ أَنَّكَ لَا تُرِيدُ شَيْئًا مِنْ عَرَضِ الدُّنْيَا ؟ فَهَذَا الْحَجَرُ مِنْ عَرَضِ الدُّنْيَا. فَقَامَ عِيسَى فَأَخَذَ الْحَجَرَ فَرَمَى بِهِ إِلَيْهِ، وَقَالَ: هَذَا لَكَ مَعَ الدُّنْيَا. وَقَالَ مُعْتَمِرُ بْنُ سُلَيْمَانَ: خَرَجَ عِيسَى عَلَى أَصْحَابِهِ، وَعَلَيْهِ جُبَّةٌ صُوفٌ وَكِسَاءٌ وَتُبَّانٌ، حَافِيًا بَاكِيًا شَعِثًا، مُصْفَرَّ اللَّوْنِ مِنَ الْجُوعِ، يَابِسَ الشَّفَتَيْنِ مِنَ الْعَطَشِ، فَقَالَ: السَّلَامُ عَلَيْكُمْ يَا بَنِي إِسْرَائِيلَ، أَنَا الَّذِي أَنْزَلْتُ الدُّنْيَا مَنْزِلَتَهَا بِإِذْنِ اللَّهِ، وَلَا عَجَبَ وَلَا فَخْرَ، أَتَدْرُونَ أَيْنَ بَيْتِي ؟ قَالُوا: أَيْنَ بَيْتُكَ يَا رُوحَ اللَّهِ ؟ قَالَ: بِيتِي الْمَسَاجِدُ، وَطِيبِي الْمَاءُ، وَإِدَامِي الْجُوعُ، وَسِرَاجِي الْقَمَرُ بِاللَّيْلِ، وَصَلَاتِي فِي الشِّتَاءِ مَشَارِقُ الشَّمْسِ، وَرَيْحَانِي بُقُولُ الْأَرْضِ، وَلِبَاسِي الصُّوفُ، وَشِعَارِي خَوْفُ رَبِّ الْعِزَّةِ، وَجُلَسَائِي الزَّمْنَى وَالْمَسَاكِينُ، أُصْبِحُ وَلَيْسَ لِي شَيْءٌ، وَأُمْسِي وَلَيْسَ لِي شَيْءٌ، وَأَنَا طَيِّبُ النَّفْسِ غَنِيٌّ مُكْثِرٌ، فَمَنْ أَغْنَى مِنِّي وَأَرْبَحُ ؟ رَوَاهُ ابْنُ عَسَاكِرَ. وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى عِيسَى، أَنْ يَا عِيسَى انْتَقِلَ مِنْ مَكَانٍ إِلَى مَكَانٍ، لِئَلَّا تُعْرَفَ فَتُؤْذَى، فَوَعِزَّتِي وَجَلَالِي، لَأُزَوِّجَنَّكَ أَلْفَ حَوْرَاءَ، وَلَأُولِمَنَّ عَلَيْكَ أَرْبَعَمِائَةِ عَامٍ. وَهَذَا حَدِيثٌ غَرِيبٌ رَفْعُهُ، وَقَدْ يَكُونُ مَوْقُوفًا مِنْ رِوَايَةِ شُفَيِّ بْنِ مَاتِعٍ عَنْ كَعْبِ الْأَحْبَارِ أَوْ غَيْرِهِ مِنَ الْإِسْرَائِيلِيِّينَ. وَاللَّهُ أَعْلَمُ. وَعَنْ خَلَفِ بْنِ حَوْشَبٍ قَالَ: قَالَ عِيسَى لِلْحَوَارِيِّينَ: كَمَا تَرَكَ لَكُمُ الْمُلُوكَ الْحِكْمَةَ، فَكَذَلِكَ فَاتْرُكُوا لَهُمُ الدُّنْيَا. وَقَالَ قَتَادَةُ: قَالَ عِيسَى، عَلَيْهِ السَّلَامُ: سَلُونِي فَإِنِّي لَيِّنُ الْقَلْبِ، وَإِنِّي صَغِيرٌ عِنْدَ نَفْسِي. وَعَنِ ابْنِ عُمَرَ قَالَ: قَالَ عِيسَى، عَلَيْهِ السَّلَامُ، لِلْحِوَارِيَّيْنِ: كُلُوا خُبْزَ الشَّعِيرِ، وَاشْرَبُوا الْمَاءَ الْقَرَاحَ، وَاخْرُجُوا مِنَ الدُّنْيَا سَالِمِينَ آمِنِينَ، لَحَقٌّ مَا أَقُولُ لَكُمْ: إِنَّ حَلَاوَةَ الدُّنْيَا مَرَارَةُ الْآخِرَةِ،  وَإِنَّ مَرَارَةَ الدُّنْيَا حَلَاوَةُ الْآخِرَةِ، وَإِنَّ عِبَادَ اللَّهِ لَيْسُوا بِالْمُتَنَعِّمِينَ، لَحَقٌّ مَا أَقُولُ لَكُمْ: إِنَّ شَرَّكُمْ عَالِمٌ يُؤْثِرُ هَوَاهُ عَلَى عِلْمِهِ، يَوَدُّ أَنَّ النَّاسَ كُلَّهُمْ مِثْلُهُ. وَقَالَ أَبُو مُصْعَبٍ، عَنْ مَالِكٍ: إِنَّهُ بَلَغَهُ أَنَّ عِيسَى كَانَ يَقُولُ: يَا بَنِي إِسْرَائِيلَ، عَلَيْكُمْ بِالْمَاءِ الْقَرَاحِ، وَالْبَقْلِ الْبَرِّيِّ، وَالْخُبْزِ الشَّعِيرِ، وَإِيَّاكُمْ وَخُبْزَ الْبُرِّ، فَإِنَّكُمْ لَنْ تَقُومُوا بِشُكْرِهِ. وعَنْ يَحْيَى بْنِ سَعِيدٍ، قَالَ: كَانَ عِيسَى يَقُولُ: اعْبُرُوا الدُّنْيَا وَلَا تُعَمِّرُوهَا. وَكَانَ يَقُولُ: حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ،  وَالنَّظَرُ يَزْرَعُ فِي الْقَلْبِ الشَّهْوَةَ. وَحَكَى وُهَيْبُ بْنُ الْوَرْدِ مِثْلَهُ، وَزَادَ: وَرُبَّ شَهْوَةٍ أَوْرَثَتْ أَهْلَهَا حُزْنًا طَوِيلًا. وَعَنْ عِيسَى، عَلَيْهِ السَّلَامُ: يَا ابْنَ آدَمَ الضَّعِيفَ، اتَّقِ اللَّهَ حَيْثُمَا كُنْتَ، وَكُنْ فِي الدُّنْيَا ضَيْفًا، وَاتَّخَذِ الْمَسَاجِدَ بَيْتًا، وَعَلِّمْ عَيْنَكَ الْبُكَاءَ، وَجَسَدَكَ الصَّبْرَ، وَقَلْبَكَ التَّفَكُّرَ، وَلَا تَهْتَمَّ بِرِزْقِ غَدٍ، فَإِنَّهَا خَطِيئَةٌ. وَعَنْهُ، عَلَيْهِ السَّلَامُ، أَنَّهُ قَالَ: كَمَا أَنَّهُ لَا يَسْتَطِيعُ أَحَدُكُمْ أَنْ يَتَّخِذَ عَلَى مَوْجِ الْبَحْرِ دَارًا، فَلَا يَتَّخِذِ الدُّنْيَا قَرَارًا. وَفِي هَذَا يَقُولُ سَابِقٌ الْبَرْبَرِيُّ: لَكُمْ بُيُوتٌ بِمُسْتَنِّ السُّيُولِ وَهَلْ يَبْقَى عَلَى الْمَاءِ بَيْتٌ أُسُّهُ مَدَرُ وَقَالَ سُفْيَانُ الثَّوْرِيُّ: قَالَ عِيسَى ابْنُ مَرْيَمَ: لَا يَسْتَقِيمُ حُبُّ الدُّنْيَا وَحُبُّ الْآخِرَةِ فِي قَلْبِ مُؤْمِنٍ، كَمَا لَا يَسْتَقِيمُ الْمَاءُ وَالنَّارُ فِي إِنَاءٍ. وَعَنْ أَبِي عَبْدِ اللَّهِ الصُّوفِيِّ، قَالَ: قَالَ عِيسَى: طَالِبُ الدُّنْيَا مِثْلُ شَارِبِ مَاءِ الْبَحْرِ، كُلَّمَا ازْدَادَ شُرْبًا ازْدَادَ عَطَشًا، حَتَّى يَقْتُلَهُ. وَعَنْ عِيسَى، عَلَيْهِ السَّلَامُ، أَنَّ الشَّيْطَانَ مَعَ الدُّنْيَا، وَمَكْرَهُ مَعَ الْمَالِ، وَتَزْيِينَهُ مَعَ الْهَوَى، وَاسْتِمْكَانَهُ عِنْدَ الشَّهَوَاتِ. وَقَالَ الْأَعْمَشُ، عَنْ خَيْثَمَةَ: كَانَ عِيسَى يَصْنَعُ الطَّعَامَ لِأَصْحَابِهِ وَيَقُومُ عَلَيْهِمْ، وَيَقُولُ: هَكَذَا فَاصْنَعُوا بِالْقِرَى. وَبِهِ: قَالَتِ امْرَأَةٌ لِعِيسَى، عَلَيْهِ السَّلَامُ: طُوبَى لِحِجْرٍ حَمَلَكَ، وَلِثَدْيٍ أَرْضَعَكَ. فَقَالَ: طُوبَى لِمَنْ قَرَأَ كِتَابَ اللَّهِ وَاتَّبَعَهُ  . وَعَنْهُ: طُوبَى لِمَنْ بَكَى مِنْ ذِكْرِ خَطِيئَتِهِ  ، وَحَفِظَ لِسَانَهُ، وَوَسِعَهُ بَيْتُهُ. وَعَنْهُ: طُوبَى لِعَيْنٍ نَامَتْ، وَلَمْ تُحَدِّثْ نَفْسَهَا بِالْمَعْصِيَةِ، وَانْتَبَهَتْ إِلَى غَيْرِ إِثْمٍ. وَعَنْ مَالِكِ بْنِ دِينَارٍ، قَالَ: مَرَّ عِيسَى وَأَصْحَابُهُ بِجِيفَةٍ، فَقَالُوا: مَا أَنْتَنَ رِيحَهَا. فَقَالَ: مَا أَبْيَضَ أَسْنَانَهَا. لِيَنْهَاهُمْ عَنِ الْغِيِبَةِ. وَعَنْ زَكَرِيَّا بْنِ عَدِيٍّ، قَالَ: قَالَ عِيسَى ابْنُ مَرْيَمَ: يَا مَعْشَرَ الْحَوَارِيِّينَ، ارْضَوْا بِدَنِيِّ الدُّنْيَا مَعَ سَلَامَةِ الدِّينِ، كَمَا رَضِيَ أَهْلُ الدُّنْيَا بَدَنِيِّ الدِّينِ مَعَ سَلَامَةِ الدُّنْيَا. قَالَ زَكَرِيَّا: وَفِي ذَلِكَ يَقُولُ الشَّاعِرُ: أَرَى رِجَالًا بِأَدْنَى الدِّينِ قَدْ قَنَعُوا     وَلَا أَرَاهُمْ رَضُوا فِي الْعَيْشِ بِالدُّونِ فَاسْتَغْنِ بِالدِّينِ عَنْ دُنْيَا الْمُلُوكِ كَمَا     اسْتَغْنَى الْمُلُوكُ بِدُنْيَاهُمْ عَنِ الدِّينِ وَقَالَ أَبُو مُصْعَبٍ، عَنْ مَالِكٍ: قَالَ عِيسَى ابْنُ مَرْيَمَ، عَلَيْهِ السَّلَامُ: لَا تُكْثِرُوا الْحَدِيثَ بِغَيْرِ ذِكْرِ اللَّهِ، فَتَقْسُوَ قُلُوبُكُمْ، فَإِنَّ الْقَلْبَ الْقَاسِيَ بَعِيدٌ مِنَ اللَّهِ وَلَكِنْ لَا تَعْلَمُونَ، وَلَا تَنْظُرُوا فِي ذُنُوبِ الْعِبَادِ كَأَنَّكُمْ أَرْبَابٌ، وَانْظُرُوا فِيهَا كَأَنَّكُمْ عَبِيدٌ، فَإِنَّمَا النَّاسُ رَجُلَانِ: مُعَافًى وَمُبْتَلًى، فَارْحَمُوا أَهْلَ الْبَلَاءِ، وَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ. وَقَالَ الثَّوْرِيُّ: سَمِعْتُ أَبِي يَقُولُ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، قَالَ: قَالَ عِيسَى لِأَصْحَابِهِ: بِحَقٍّ أَقُولُ لَكُمْ: مَنْ طَلَبَ الْفِرْدَوْسَ، فَخُبْزُ الشَّعِيرِ لَهُ، وَالنَّوْمُ فِي الْمَزَابِلِ مَعَ الْكِلَابِ كَثِيرٌ. وَقَالَ مَالِكُ بْنُ دِينَارٍ: قَالَ عِيسَى: إِنَّ أَكْلَ الشَّعِيرِ مَعَ الرَّمَادِ، وَالنَّوْمَ عَلَى الْمَزَابِلِ مَعَ الْكِلَابِ لَقَلِيلٌ فِي طَلَبِ الْفِرْدَوْسِ. وَعَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ، قَالَ: قَالَ عِيسَى: اعْمَلُوا لِلَّهِ وَلَا تَعْمَلُوا لِبُطُونِكُمُ، انْظُرُوا إِلَى هَذِهِ الطَّيْرِ تَغْدُو وَتَرُوحُ، لَا تَحْرُثُ وَلَا تَحْصُدُ، وَاللَّهُ يَرْزُقُهَا، فَإِنْ قُلْتُمْ: نَحْنُ أَعْظَمُ بُطُونًا مِنَ الطَّيْرِ. فَانْظُرُوا إِلَى هَذِهِ الْأَبَاقِرِ مِنَ الْوُحُوشِ وَالْحُمُرِ، فَإِنَّهَا تَغْدُو وَتَرُوحُ لَا تَحْرُثُ وَلَا تَحْصُدُ، وَاللَّهُ يَرْزُقُهَا. وَعَنْ يَزِيدَ بْنِ مَيْسَرَةَ، قَالَ: قَالَ الْحَوَارِيُّونَ لِلْمَسِيحِ: يَا مَسِيحَ اللَّهِ، انْظُرْ إِلَى مَسْجِدِ اللَّهِ مَا أَحْسَنَهُ. قَالَ: آمِينَ آمِينَ، بِحَقٍّ أَقُولُ لَكُمْ: لَا يَتْرُكُ اللَّهُ مِنْ هَذَا الْمَسْجِدِ حَجَرًا قَائِمًا إِلَّا أَهْلَكَهُ بِذُنُوبِ أَهْلِهِ، إِنَّ اللَّهَ لَا يَصْنَعُ بِالذَّهَبِ وَلَا بِالْفِضَّةِ، وَلَا بِهَذِهِ الْأَحْجَارِ الَّتِي تُعْجِبُكُمْ شَيْئًا، إِنَّ أَحَبَّ إِلَى اللَّهِ مِنْهَا الْقُلُوبُ الصَّالِحَةُ، وَبِهَا يُعَمِّرُ اللَّهُ الْأَرْضَ، وَبِهَا يُخَرِّبُ اللَّهُ الْأَرْضَ إِذَا كَانَتْ عَلَى غَيْرِ ذَلِكَ. وَعَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ، قَالَ: مَرَّ عِيسَى، عَلَيْهِ السَّلَامُ، عَلَى مَدِينَةٍ خَرِبَةٍ فَأَعْجَبَهُ الْبُنْيَانُ، فَقَالَ: أَيْ رَبِّ، مُرْ هَذِهِ الْمَدِينَةَ أَنْ تُجِيبَنِي. فَأَوْحَى اللَّهُ إِلَى الْمَدِينَةِ أَيَّتُهَا الْمَدِينَةُ الْخَرِبَةُ جَاوِبِي عِيسَى. قَالَ: فَنَادَتِ الْمَدِينَةُ عِيسَى: حَبِيبِي، وَمَا تُرِيدُ مِنِّي ؟ قَالَ: مَا فَعَلَ أَشْجَارُكِ، وَمَا فَعَلَ أَنْهَارُكِ، وَمَا فَعَلَ قُصُورُكِ، وَأَيْنَ سُكَّانُكِ ؟ قَالَتْ: حَبِيبِي، جَاءَ وَعْدُ رَبِّكَ الْحَقُّ، فَيَبِسَتْ أَشْجَارِي، وَنَشَفَتْ أَنْهَارِي، وَخَرِبَتْ قُصُورِي، وَمَاتَ سُكَّانِي. قَالَ: فَأَيْنَ أَمْوَالُهُمْ ؟ قَالَتْ: جَمَعُوهَا مِنَ الْحَلَالِ وَالْحَرَامِ مَوْضُوعَةٌ فِي بَطْنِي، لِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ. قَالَ: فَنَادَى عِيسَى، عَلَيْهِ السَّلَامُ: فَعَجِبْتُ مِنْ ثَلَاثِ أُنَاسٍ: طَالِبِ الدُّنْيَا وَالْمَوْتُ يَطْلُبُهُ، وَبَانِي الْقُصُورِ وَالْقَبْرُ مَنْزِلُهُ، وَمَنْ يَضْحَكُ مِلْءَ فِيهِ وَالنَّارُ أَمَامَهُ، ابْنَ آدَمَ، لَا بِالْكَثِيرِ تَشْبَعُ، وَلَا بِالْقَلِيلِ تَقْنَعُ، تَجْمَعُ مَالَكَ لِمَنْ لَا يَحْمَدُكَ، وَتُقْدِمُ عَلَى رَبٍّ لَا يَعْذُرُكَ، إِنَّمَا أَنْتَ عَبْدُ بَطْنِكَ وَشَهْوَتِكَ، وَإِنَّمَا تَمْلَأُ بَطْنَكَ إِذَا دَخَلْتَ قَبْرَكَ، وَأَنْتَ يَا ابْنَ آدَمَ تَرَى حَشْدَ مَالِكَ فِي مِيزَانِ غَيْرِكَ. هَذَا حَدِيثٌ غَرِيبٌ جِدًّا، وَفِيهِ مَوْعِظَةٌ حَسَنَةٌ، فَكَتَبْنَاهُ لِذَلِكَ. وعَنْ إِبْرَاهِيمَ التَّيْمِيِّ، قَالَ: قَالَ عِيسَى، عَلَيْهِ السَّلَامُ: يَا مَعْشَرَ الْحَوَارِيِّينَ، اجْعَلُوا كُنُوزَكُمْ فِي السَّمَاءِ، فَإِنَّ قَلْبَ الرَّجُلِ حَيْثُ كَنْزُهُ. وَعَنْ عَبْدِ الْعَزِيزِ بْنِ ظَبْيَانَ، قَالَ: قَالَ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ: مَنْ تَعَلَّمَ وَعَلَّمَ وَعَمِلَ، دُعِيَ عَظِيمًا فِي مَلَكُوتِ السَّمَاءِ  . وَقَالَ أَبُو كُرَيْبٍ: رُوِيَ أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، قَالَ: لَا خَيْرَ فِي عِلْمٍ لَا يَعْبُرُ مَعَكَ الْوَادِيَ، وَلَا يَعْمُرُ بِكَ النَّادِيَ. وَرَوَى ابْنُ عَسَاكِرَ، بِإِسْنَادٍ غَرِيبٍ عَنِ ابْنِ عَبَّاسٍ مَرْفُوعًا، أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، قَامَ فِي بَنِي إِسْرَائِيلَ فَقَالَ: يَا مَعْشَرَ الْحَوَارِيِّينَ، لَا تُحَدِّثُوا بِالْحِكْمَةِ غَيْرَ أَهْلِهَا فَتَظْلِمُوهَا، وَلَا تَمْنَعُوهَا أَهْلَهَا، فَتَظْلِمُوهُمْ، وَالْأُمُورُ ثَلَاثَةٌ: أَمْرٌ تَبَيَّنَ رُشْدُهُ فَاتَّبِعُوهُ، وَأَمْرٌ تَبَيَّنَ غَيُّهُ فَاجْتَنِبُوهُ، وَأَمْرٌ اخْتُلِفَ عَلَيْكُمْ. فِيهِ فَرُدُّوا عِلْمَهُ إِلَى اللَّهِ، عَزَّ وَجَلَّ وعَنْ عِكْرِمَةَ، قَالَ: قَالَ عِيسَى: لَا تَطْرَحُوا اللُّؤْلُؤَ إِلَى الْخِنْزِيرِ ; فَإِنَّ الْخِنْزِيرَ لَا يَصْنَعُ بِاللُّؤْلُؤِ شَيْئًا، وَلَا تُعْطُوا الْحِكْمَةَ مَنْ لَا يُرِيدُهَا ; فَإِنَّ الْحِكْمَةَ خَيْرٌ مِنَ اللُّؤْلُؤِ  ، وَمَنْ لَا يُرِيدُهَا شَرٌّ مِنَ الْخِنْزِيرِ. وَكَذَا حَكَى وَهْبٌ وَغَيْرُهُ عَنْهُ. وَعَنْهُ أَنَّهُ قَالَ لِأَصْحَابِهِ: أَنْتُمْ مِلْحُ الْأَرْضِ، فَإِذَا فَسَدْتُمْ فَلَا دَوَاءَ لَكُمْ، وَإِنَّ فِيكُمْ خَصْلَتَيْنِ مِنَ الْجَهْلِ: الضَّحِكُ مِنْ غَيْرِ عَجَبٍ، وَالصُّبْحَةُ مِنْ غَيْرِ سَهَرٍ. وَعَنْهُ أَنَّهُ قِيلَ لَهُ: مَنْ أَشَدُّ النَّاسِ فِتْنَةً ؟ قَالَ: زَلَّةُ الْعَالِمِ، فَإِنَّ الْعَالِمَ إِذَا زَلَّ يَزِلُّ بِزَلَّتِهِ عَالَمٌ كَثِيرٌ. وَعَنْهُ أَنَّهُ قَالَ: يَا عُلَمَاءَ السُّوءِ جَعَلْتُمُ الدُّنْيَا عَلَى رُءُوسِكُمْ، وَالْآخِرَةَ تَحْتَ أَقْدَامِكُمْ، قَوْلُكُمْ شِفَاءٌ وَعَمَلُكُمْ دَاءٌ، مَثَلُكُمْ مَثَلُ شَجَرَةِ الدِّفْلَى، تُعْجِبُ مَنْ رَآهَا، وَتَقْتُلُ مَنْ أَكَلَهَا. وَقَالَ وَهْبٌ: قَالَ عِيسَى: يَا عُلَمَاءَ السُّوءِ، جَلَسْتُمْ عَلَى أَبْوَابِ الْجَنَّةِ، فَلَا أَنْتُمْ تَدْخُلُونَهَا، وَلَا تَدَعُونَ الْمَسَاكِينَ يَدْخُلُونَهَا، إِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ عَالِمٌ يَطْلُبُ الدُّنْيَا بِعِلْمِهِ  . وَقَالَ مَكْحُولٌ: التَقَى يَحْيَى وَعِيسَى، فَصَافَحَهُ عِيسَى، وَهُوَ يَضْحَكُ، فَقَالَ لَهُ يَحْيَى: يَا ابْنَ خَالَةٍ، مَا لِي أَرَاكَ ضَاحِكًا كَأَنَّكَ قَدْ أَمِنْتَ. فَقَالَ لَهُ عِيسَى: مَا لِي أَرَاكَ عَابِسًا كَأَنَّكَ قَدْ يَئِسْتَ. فَأَوْحَى اللَّهُ إِلَيْهِمَا: إِنَّ أَحَبَّكُمَا إِلَيَّ أَبَشُّكُمَا بِصَاحِبِهِ. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: وَقَفَ عِيسَى هُوَ وَأَصْحَابُهُ عَلَى قَبْرٍ، وَصَاحِبُهُ يُدْلَى فِيهِ، فَجَعَلُوا يَذْكُرُونَ الْقَبْرَ وَضِيقَهُ، فَقَالَ: قَدْ كُنْتُمْ فِيمَا هُوَ أَضْيَقُ مِنْهُ فِي أَرْحَامِ أُمَّهَاتِكُمْ، فَإِذَا أَحَبَّ اللَّهُ أَنْ يُوَسِّعَ وَسَّعَ. وَقَالَ أَبُو عُمَرَ الضَّرِيرُ: بَلَغَنِي أَنَّ عِيسَى كَانَ إِذَا ذَكَرَ الْمَوْتَ يَقْطُرُ جِلْدُهُ دَمًا  . وَالْآثَارُ فِي مِثْلِ هَذَا كَثِيرَةٌ جِدًّا، وَقَدْ أَوْرَدَ الْحَافِظُ ابْنُ عَسَاكِرَ مِنْهَا طَرَفًا صَالِحًا، اقْتَصَرْنَا مِنْهُ عَلَى هَذَا الْقَدْرِ، وَاللَّهُ تَعَالَى الْمُوَفَّقُ لِلصَّوَابِ. ذِكْرُ طَرَفٍ مِنْ مَوَاعِظِ عِيسَى عَلَيْهِ السَّلَامُ   عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: قَالَ عِيسَى بْنُ مَرْيَمَ: " إِنَّ لِلْحِكْمَةِ أَهْلًا، إِنْ كَتَمْتَهَا عَنْ أَهْلِهَا جَهِلْتَ، وَإِنْ تَكَلَّمْتَ بِهَا عِنْدَ غَيْرِ أَهْلِهَا جَهِلْتَ، فَكُنْ كَالطَّبِيبِ الْعَالِمِ الَّذِي يَضَعُ دَوَاءَهُ حَيْثُ يَعْلَمُ أَنَّهُ يَنْفَعُ ". وعن عِيسَى بْنُ عَطِيَّةَ السَّعْدِيُّ، وَعَبْدِ اللَّهِ بْنُ زِيَادِ بْنِ سَمْعَانَ، قَالَا: عَنْ بَعْضِ مَنْ أَسْلَمَ مِنْ أَهْلِ الْكِتَابِ، قَالَ: قَالَ عِيسَى عَلَيْهِ السَّلَامُ لِلْحَوَارِيِّينَ: " لَا تُجَالِسُوا الْخَطَّائِينَ، فَإِنَّ مُجَالَسَتَهُمْ تُقَسِّي الْقَلْبَ، تَقَرَّبُوا إِلَى اللَّهِ عَزَّ وَجَلَّ بِمُفَارَقَتِهِمْ. يَا مَعْشَرَ الْحَوَارِيِّينَ، لَا تَحْمِلُوا عَلَى الْيَوْمِ هَمَّ غَدٍ، حَسْبُ كُلِّ يَوْمٍ هَمُّهُ، وَلَا يَهْتَمَّ أَحَدُكُمْ لِرِزْقِ غَدٍ، خَالِقُ غَدٍ يَأْتِيكُمْ فِيهِ بِالرِّزْقِ. وَلَا يَقُولَنَّ أَحَدُكُمْ إِذَا اسْتَقْبَلَ الشِّتَاءَ: مِنْ أَيْنَ آكُلُ وَمِنْ أَيْنَ [ أَلْبَسُ ؟ وَإِذَا اسْتَقْبَلَهُ الصَّيْفُ يَقُولُ: مِنْ أَيْنَ آكُلُ وَمِنْ أَيْنَ ] أَشْرَبُ ؟ فَإِنْ كَانَ لَكَ فِي الشِّتَاءِ بَقَاءٌ فَلَكَ فِيهِ رِزْقٌ، وَإِنْ كَانَ لَكَ فِي الصَّيْفِ بَقَاءٌ فَلَكَ فِيهِ رِزْقٌ. وَلَا تَحْمِلْ هَمَّ شِتَائِكَ وَصَيْفِكَ عَلَى يَوْمِكَ، حَسْبُ هَمِّ كُلِّ يَوْمٍ بِمَا فِيهِ. يَا مَعْشَرَ الْحَوَارِيِّينَ. إِنَّ ابْنَ آدَمَ خُلِقَ فِي الدُّنْيَا عَلَى أَرْبَعَةِ مَنَازِلَ، فَهُوَ فِي ثَلَاثَةٍ مِنْهَا بِاللَّهِ وَاثِقٌ، وَظَنُّهُ بِاللَّهِ حَسَنٌ، وَهُوَ فِي الرَّابِعَةِ سَيِّئٌ ظَنُّهُ بِرَبِّهِ يَخَافُ خِذْلَانَ اللَّهِ إِيَّاهُ: أَمَّا الْمَنْزِلَةُ الْأُولَى، فَإِنَّهُ يُخْلَقُ فِي بَطْنِ أُمِّهِ خَلْقًا مِنْ بَعْدِ خَلْقٍ، فِي ظُلُمَاتٍ ثَلَاثٍ: ظُلْمَةِ الْبَطْنِ، وَظُلْمَةِ الرَّحِمِ، وَظُلْمَةِ الْمَشِيمَةِ، يُدِرُّ اللَّهُ عَلَيْهِ رِزْقَهُ فِي ظُلْمَةِ الْبَطْنِ، فَإِذَا خَرَجَ مِنَ الْبَطْنِ وَقَعَ فِي اللَّبَنِ، لَا يَسْعَى إِلَيْهِ بِقَدَمٍ، وَلَا يَتَنَاوَلُهُ بِيَدِهِ، وَلَا يَنْهَضُ إِلَيْهِ بِقُوَّةٍ بَلْ يُكْرَهُ عَلَيْهِ، حَتَّى يَرْتَفِعَ عَنِ اللَّبَنِ وَيُفْطَمَ، وَيَقَعَ فِي الْمَنْزِلَةِ الثَّالِثَةِ بَيْنَ أَبَوَيْنِ يَحِنَّانِ عَلَيْهِ، فَإِذَا مَاتَا وَتَرَكَاهُ يَتِيمًا تَعَطَّفَ عَلَيْهِ النَّاسُ، يُطْعِمُهُ هَذَا وَيَكْسُوهُ هَذَا رَحْمَةً لَهُ، حَتَّى إِذَا بَلَغَ مَنْزِلَتَهُ الرَّابِعَةَ وَاسْتَوَى خَلْقُهُ وَاجْتَمَعَ حَتَّى أَنَّهُ لَا يَرْزُقُهُ إِلَّا اللَّهُ، اجْتَرَأَ عَلَى اللَّهِ، وَغَدَا عَلَى النَّاسِ يُقَاتِلُهُمْ عَلَى الدُّنْيَا. يَا مَعْشَرَ الْحَوَارِيِّينَ، اعْتَبِرُوا بِالطَّيْرِ، هَلْ رَأَيْتُمْ طَيْرًا قَطُّ يَدَّخِرُ، وَكَذَلِكَ الْبَهَائِمُ وَالسِّبَاعُ، الْحَقَّ أَقُولُ لَكُمْ: أَمْسَيْتُمْ فِي زَمَانِ [ قَوْمٍ ] كَلَامُهُمْ كَلَامُ الْأَنْبِيَاءِ، وَفِعَالُهُمْ فِعَالُ السُّفَهَاءِ، كَلَامُهُمْ دَوَاءٌ يُبْرِئُ الدَّاءَ، وَقُلُوبُكُمْ مَا تَقْبَلُ الدَّوَاءَ. قُلُوبُكُمْ تَبْكِي مِنْ أَعْمَالِكُمْ، أَصْبَحَتِ الدُّنْيَا عِنْدَكُمْ بِمَنْزِلَةِ الْعَرُوسِ الْمَجْلِيَّةِ يَعْشَقُهَا كُلُّ مَنْ يَرَاهَا، وَهِيَ بِمَنْزِلَةِ الْحَيَّةِ، لَيِّنٌ لَمْسُهَا، يَقْتُلُ سُمُّهَا. يَا مَعْشَرَ الْحَوَارِيِّينَ، لِيَكُنْ هَمُّكُمْ مِنَ الدُّنْيَا أَنْفُسَكُمْ تَفُوزُوا بِهَا، وَلَا تَكُنْ هَمَّكُمْ بُطُونُكُمْ وَفُرُوجُكُمْ، تَمْلَئُوهَا مِنَ الطَّعَامِ وَتُضْمِرُوهَا مِنَ الْحِكْمَةِ، كُلُوا خُبْزَ الشَّعِيرِ، وَمِلْحَ الْجَرِيشِ، وَاخْرُجُوا مِنَ الدُّنْيَا سَالِمِينَ. وَاعْلَمُوا أَنَّ النَّظَرَ إِلَى النِّسَاءِ سَهْمٌ مِنْ سِهَامِ إِبْلِيسَ مَسْمُومٌ، وَهُوَ يَزْرَعُ الشَّهْوَةَ فِي الْقَلْبِ، وَإِنَّ مَثَلَ الْحَكِيمِ يَعْمَلُ حِكْمَتَهُ كَمَثَلِ الشَّمْسِ: تُضِيءُ لِلْخَلَائِقِ وَلَا تُحْرِقُ نَفْسَهَا، وَإِنَّ مَثَلَ الْحَكِيمِ الَّذِي لَا يَعْمَلُ بِحِكْمَتِهِ كَمَثَلِ السِّرَاجِ: يُضِيءُ لِمَنْ حَوْلَهُ، وَيُحْرِقُ نَفْسَهُ. يَا مَعْشَرَ الْحَوَارِيِّينَ، لَا تَضَعُوا الْبَعُوضَ عَنْ شَرَابِكُمْ وَتَشْتَرِطُونَ الْفِيَلَةَ، لَا تَنْظُرُوا فِي ذُنُوبِ النَّاسِ كَالْأَرْبَابِ وَانْظُرُوا فِي ذُنُوبِكُمْ كَالْعَبِيدِ، مَا النَّاسُ إِلَّا كَرَجُلَيْنِ: مُبْتَلًى وَمُعَافًى، فَارْحَمُوا صَاحِبَ الْبَلَاءِ، وَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ. يَا بَنِي إِسْرَائِيلَ، كُونُوا حُكَمَاءَ عُلَمَاءَ، لَا تَضَعُوا الْحِكْمَةَ إِلَّا عِنْدَ أَهْلِهَا وَلَا تَكْتُمُوهَا أَهْلَهَا، فَإِنَّكُمْ إِنْ تَكَلَّمْتُمْ بِالْحِكْمَةِ عِنْدَ غَيْرِ أَهْلِهَا جَهِلْتُمْ، وَإِنْ مَنَعْتُمُوهَا أَهْلَهَا فَقَدْ ظَلَمْتُمُوهَا وَضَيَّعْتُمُوهَا، فَكُونُوا كَالطَّبِيبِ الْعَالِمِ الَّذِي يَضَعُ دَوَاءَهُ حَيْثُ يَعْلَمُ أَنَّهُ يَنْفَعُ، اعْفُوا عَنِ النَّاسِ يَعْفُ اللَّهُ عَزَّ وَجَلَّ عَنْكُمْ. يَا بَنِي إِسْرَائِيلَ، مَا يُغْنِي عَنِ الْبَيْتِ الْمُظْلِمِ السِّرَاجُ عَلَى ظَهْرِهِ وَبَاطِنُهُ مُظْلِمٌ، تُخْرِجُونَ الْحِكْمَةَ إِلَى النَّاسِ وَتُمْسِكُونَ الْغِلَّ فِي صُدُورِكُمْ. لَا تَكُونُوا كَالْمُنْخُلِ يَخْرُجُ مِنْهُ الدَّقِيقُ وَيُمْسِكُ النُّخَالَةَ، كَذَلِكَ الْحِكْمَةُ تَخْرُجُ مِنْ أَفْوَاهِكُمْ وَتُبْقِي الْغِلَّ فِي صُدُورِكُمْ. إِنَّ الَّذِي يَخُوضُ الْمَاءَ لَا بُدَّ أَنْ يُصِيبَ ثَوْبَهُ الْمَاءُ، وَكَذَلِكَ مَنْ يُحِبُّ الدُّنْيَا لَا يَنْجُو مِنَ الْخَطَايَا. طُوبَى لِلْمُجْتَهِدِينَ بالَّليلِ، وَرَعَوْا فِي مَسَاجِدِهِمُ الْعَمَلَ، وَسَقَوْا زَرْعَهُمْ مِنْ دُمُوعِ أَعْيُنِهِمْ حَتَّى نَبَتَ وَأَدْرَكَ الْحَصَادَ لِيَوْمِ فَقْرِهِمْ، فَوَجَدُوا عَاقِبَةَ ذَلِكَ عِنْدَ رَبِّهِمْ، وَمَنْ يَكُنْ زَرْعُهُ الْمُرَّ لَا يَحْصُدُ حُلْوًا. يَا عَبْدَ الدُّنْيَا، مَا أَكْثَرَ الشَّجَرَ وَلَيْسَ كُلُّهُ يُثْمِرُ، وَمَا أَكْثَرَ الْعُلَمَاءَ وَلَيْسَ كُلُّهُمْ يَعْمَلُ، إِنَّ الدَّابَّةَ مَا لَمْ تُرَضْ تُسْتَصْعَبْ. يَا عَبِيدَ الدُّنْيَا، إِنَّكُمْ لَا تُدْرِكُونَ مَا تَأْمُلُونَ إِلَّا بِالصَّبْرِ عَلَى مَا تَكْرَهُونَ، وَلَا تَبْلُغُونَ مَا تُرِيدُونَ إِلَّا بِتَرْكِ مَا تَشْتَهُونَ، كُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ، وَحِينَ أَحْيَاكُمْ مُتُّمْ، وَحِينَ كُنْتُمْ. ضُلَّالًا هَدَاكُمْ، وَحِينَ اهْتَدَيْتُمْ ضَلَلْتُمْ. إِنَّ الزَّانِيَةَ إِذَا حَمَلَتْ يَفْضَحُهَا حَمْلُهَا، وَكَذَلِكَ يَفْتَضِحُ بِالْعَمَلِ مَنْ كَانَ يَغُرُّ النَّاسَ بِالْقَوْلِ الْحَسَنِ وَيَقُولُ مَا لَا يَفْعَلُ.

     ✧ Ibn Kathīr, may God Almighty have mercy on him, said: We mentioned previously in the story of Yaḥyā b. Zakarīyā, from some of the early scholars, that ʿĪsā ﷺ used to wear haircloth and eat from tree leaves, and he would not take shelter in a house, nor with family, nor did he own wealth, and he did not store anything for the morrow. Some of them said: He used to eat from the spinning of his mother, may God's blessings and ﷺ. Ibn ʿAsākir narrated with his chain from al-Shaʿbī that he said: When the Hour was mentioned in the presence of ʿĪsā ﷺ, he would cry out and say, 'It is not fitting for the son of Maryam that the Hour be mentioned in his presence and he remain silent.' From ʿAbd al-Malik b. Saʿīd b. Abjar: ʿĪsā, when he heard admonition, would cry out with the cry of a bereaved mother. From Jaʿfar b. Burqān: ʿĪsā used to say: 'O God, I have entered the morning unable to repel what I dislike and unable to possess the benefit of what I hope for; the matter has become in the hand of another, and I have become a hostage to my deeds. There is no poor person poorer than I. O God, do not let my enemy gloat over me, do not grieve my friend through me, do not make my affliction in my religion, and do not give power over me to one who will not have mercy on me.' Al-Fuḍayl b. ʿIyāḍ said, from Yūnus b. ʿUbayd: ʿĪsā used to say: 'No one attains the reality of faith until he does not care from what he eats of this world.' Al-Fuḍayl said: And ʿĪsā used to say: 'I reflected upon creation and found that the one who was never created is more enviable to me than the one who was created.' From al-Ḥasan, he said: Indeed, ʿĪsā is the chief of the ascetics on the Day of Resurrection. He said: And those who flee with their sins will be gathered on the Day of Resurrection with ʿĪsā. He said: While ʿĪsā was sleeping one day on a stone he had used as a pillow, and had found the pleasure of sleep, Iblīs passed by him and said: 'O ʿĪsā, do you not claim that you want nothing of the goods of this world? This stone is among the goods of this world.' So ʿĪsā rose, took the stone, threw it at him, and said: 'This is yours along with the world.' Muʿtamir b. Sulaymān said: ʿĪsā went out to his companions wearing a woolen jubbah, a cloak, and short trousers, barefoot, weeping, disheveled, his complexion yellow from hunger, his lips dry from thirst. He said: 'Peace be upon you, O Children of Israel. I am the one who has put the world in its proper place by God's permission, without wonder and without pride. Do you know where my house is?' They said: 'Where is your house, O Spirit of God?' He said: 'My house is the mosques; my perfume is water; my seasoning is hunger; my lamp at night is the moon; my prayer in winter is the rising places of the sun; my sweet basil is the herbs of the earth; my clothing is wool; my distinguishing mark is fear of the Lord of Might; my companions are the chronically ill and the poor. I enter the morning having nothing, and I enter the evening having nothing, while I am good in spirit, rich, and abounding. Who is richer and more profitable than I?' Ibn ʿAsākir narrated it. From Abū Hurayrah, from the Prophet ﷺ, he said: God Almighty revealed to ʿĪsā: 'O ʿĪsā, move from place to place so that you will not be recognized and harmed, for by My might and majesty, I will surely marry you to a thousand ḥūr and hold a wedding feast for you for four hundred years.' This is a strange ḥadīth in its raised form; it may be mawqūf from the narration of Shufayy b. Mātiʿ from Kaʿb al-Aḥbār or other Israelite sources. And God knows best. From Khalaf b. Ḥawshab, he said: ʿĪsā said to the disciples: 'Just as kings have left wisdom to you, so you should leave the world to them.' Qatādah said: ʿĪsā ﷺ said: 'Ask me, for I am soft-hearted and small in my own eyes.' From Ibn ʿUmar, he said: ʿĪsā ﷺ said to the disciples: 'Eat barley bread, drink pure water, and depart from the world safe and secure. Truly I say to you: the sweetness of the world is the bitterness of the Hereafter, and the bitterness of the world is the sweetness of the Hereafter. God's servants are not those who live in luxury. Truly I say to you: the worst of you is a scholar who prefers his desire over his knowledge and wishes that all people were like him.' Abū Muṣʿab said, from Mālik: It reached him that ʿĪsā used to say: 'O Children of Israel, keep to pure water, wild greens, and barley bread, and beware of wheat bread, for you will never fulfill its gratitude.' From Yaḥyā b. Saʿīd, he said: ʿĪsā used to say: 'Cross through the world and do not build it up.' And he used to say: 'Love of the world is the root of every error, and the gaze sows desire in the heart.' Wuhayb b. al-Ward related the like, and added: 'How often a desire bequeaths its people long grief.' From ʿĪsā ﷺ: 'O weak son of Adam, fear God wherever you are, be a guest in the world, take the mosques as your home, teach your eye to weep, your body to endure, and your heart to reflect, and do not worry about tomorrow's provision, for that is a sin.' From him ﷺ, he said: 'Just as none of you can build a house on the waves of the sea, so do not make the world an abode.' Concerning this Sābiq al-Barbarī said: You have houses where torrents flow; Can a house remain on water whose foundation is mud? Sufyān al-Thawrī said: ʿĪsā b. Maryam said: 'Love of the world and love of the Hereafter cannot be upright in the heart of a believer, just as water and fire cannot be upright in one vessel.' From Abū ʿAbd Allāh al-Ṣūfī, he said: ʿĪsā said: 'The seeker of the world is like one drinking seawater; the more he drinks, the more thirsty he becomes, until it kills him.' From ʿĪsā ﷺ: 'Satan is with the world, his scheming is with wealth, his adornment is with desire, and his entrenchment is with lusts.' Al-Aʿmash said, from Khaythamah: ʿĪsā used to prepare food for his companions and serve them, saying: 'Thus deal with guests.' And from him: A woman said to ʿĪsā ﷺ: 'Blessed is the lap that carried you and the breast that nursed you.' He said: 'Blessed is the one who reads the Book of God and follows it.' From him: 'Blessed is the one who weeps at the remembrance of his sin, guards his tongue, and whose house is spacious for him.' From him: 'Blessed is an eye that sleeps and does not tell itself of disobedience, and wakes without sin.' From Mālik b. Dīnār, he said: ʿĪsā and his companions passed by a carcass. They said: 'How foul is its smell.' He said: 'How white are its teeth,' to deter them from backbiting. From Zakarīyā b. ʿAdī, he said: ʿĪsā b. Maryam said: 'O assembly of disciples, be content with the lowly things of the world along with soundness of religion, just as the people of the world are content with the lowly things of religion along with soundness of the world.' Zakarīyā said: Concerning this the poet says: I see men content with the least of religion, And I do not see them content in life with what is lowly. So be content, through religion, without the world of kings, Just as kings are content, through their world, without religion. Abū Muṣʿab said, from Mālik: ʿĪsā b. Maryam ﷺ said: 'Do not talk much without mentioning God, lest your hearts harden, for the hard heart is far from God, but you do not know. Do not look at the sins of people as though you are lords; rather look at them as though you are slaves. People are but two kinds: one who is spared and one who is afflicted. Have mercy on the people of affliction, and praise God for well-being.' Al-Thawrī said: I heard my father say, from Ibrāhīm al-Taymī, he said: ʿĪsā said to his companions: 'Truly I say to you: whoever seeks Paradise, barley bread is for him, and sleeping on dung heaps with the dogs is abundant.' Mālik b. Dīnār said: ʿĪsā said: 'Eating barley with ashes, and sleeping on dung heaps with the dogs, is little in seeking Paradise.' From Sālim b. Abī al-Jaʿd, he said: ʿĪsā said: 'Work for God and do not work for your bellies. Look at these birds: they go out in the morning and return in the evening; they do not plow or reap, yet God provides for them. If you say, "Our bellies are larger than those of birds," then look at these cattle among the wild beasts and donkeys: they go out in the morning and return in the evening; they do not plow or reap, yet God provides for them.' From Yazīd b. Maysarah, he said: The disciples said to the Messiah: 'O Messiah of God, look at God's mosque, how beautiful it is.' He said: 'Amen, amen. Truly I say to you: God will not leave a single standing stone of this mosque without destroying it because of the sins of its people. God does not care for gold or silver or these stones that please you. More beloved to God than them are righteous hearts. Through them God makes the earth flourish, and through them God lays waste the earth when they are otherwise.' From Ibn ʿAbbās, from the Prophet ﷺ, he said: ʿĪsā ﷺ passed by a ruined city, and its buildings pleased him. He said: 'O Lord, command this city to answer me.' So God revealed to the city: 'O ruined city, answer ʿĪsā.' The city called out to ʿĪsā: 'My beloved, what do you want from me?' He said: 'What happened to your trees, what happened to your rivers, what happened to your palaces, and where are your inhabitants?' It said: 'My beloved, the true promise of your Lord came; my trees withered, my rivers dried up, my palaces fell into ruin, and my inhabitants died.' He said: 'And where is their wealth?' It said: 'They gathered it from the lawful and the unlawful; it is placed in my belly. To God belongs the inheritance of the heavens and the earth.' He said: ʿĪsā ﷺ called out: 'I marvel at three kinds of people: the seeker of the world while death seeks him, the builder of palaces while the grave is his home, and the one who laughs with his mouth wide open while the Fire is before him. Son of Adam, you are not satisfied by much, nor content with little. You gather your wealth for one who will not praise you, and you advance to a Lord who will not excuse you. You are but a slave of your belly and your desire. You will only fill your belly when you enter your grave. And you, O son of Adam, see the throng of your wealth in the scale of another.' This is a very strange ḥadīth, and it contains a fine admonition, so we recorded it for that reason. From Ibrāhīm al-Taymī, he said: ʿĪsā ﷺ said: 'O assembly of disciples, place your treasures in heaven, for a man's heart is where his treasure is.' From ʿAbd al-ʿAzīz b. Ẓabyān, he said: ʿĪsā b. Maryam ﷺ said: 'Whoever learns and teaches and acts will be called great in the kingdom of heaven.' Abū Kurayb said: It is related that ʿĪsā ﷺ said: 'There is no good in knowledge that does not cross the valley with you or make you flourish in the assembly.' Ibn ʿAsākir narrated with a strange chain from Ibn ʿAbbās, in marfūʿ form, that ʿĪsā ﷺ stood among the Children of Israel and said: 'O assembly of disciples, do not speak wisdom to other than its people, lest you wrong it, and do not withhold it from its people, lest you wrong them. Matters are of three kinds: a matter whose right course is clear, so follow it; a matter whose error is clear, so avoid it; and a matter about which there is disagreement among you—refer its knowledge to God, Mighty and Majestic.' From ʿIkrimah, he said: ʿĪsā said: 'Do not cast pearls before swine, for the swine does nothing with the pearl. Do not give wisdom to one who does not want it, for wisdom is better than the pearl, and one who does not want it is worse than the swine.' Similarly Wahb and others related from him. From him: He said to his companions: 'You are the salt of the earth, so if you become corrupt, there is no remedy for you. In you are two traits of ignorance: laughing without wonder and morning companionship without night vigil.' From him: It was said to him: 'Who is the greatest trial among people?' He said: 'The slip of the scholar, for when the scholar slips, many people slip with his slip.' From him: He said: 'O evil scholars, you have placed the world above your heads and the Hereafter beneath your feet. Your speech is a cure, and your deeds are a disease. Your likeness is the likeness of the oleander tree: it pleases the one who sees it, and kills the one who eats it.' Wahb said: ʿĪsā said: 'O evil scholars, you have sat at the gates of Paradise, but neither do you enter it nor do you let the poor enter it. The worst of people in God's sight is a scholar who seeks the world through his knowledge.' Makḥūl said: Yaḥyā and ʿĪsā met. ʿĪsā shook his hand while laughing. Yaḥyā said to him: 'O cousin, why do I see you laughing as though you are safe?' ʿĪsā said to him: 'Why do I see you frowning as though you have despaired?' God revealed to both of them: 'The more beloved of you to Me is the one who is more cheerful toward his companion.' Wahb b. Munabbih said: ʿĪsā and his companions stopped at a grave while its occupant was being lowered into it. They began to speak of the grave and its narrowness. He said: 'You were in something narrower than it in your mothers' wombs. When God wills to make it spacious, He makes it spacious.' Abū ʿUmar al-Ḍarīr said: It reached me that when ʿĪsā mentioned death, his skin would drip blood. The reports of this kind are very numerous. Al-Ḥāfiẓ Ibn ʿAsākir cited a good portion of them, and we have limited ourselves to this amount. God Almighty is the granter of success to what is right. Mention of a portion of the admonitions of ʿĪsā ﷺ. From Wahb b. Munabbih, he said: ʿĪsā b. Maryam said: 'Wisdom has people who are worthy of it. If you conceal it from its people, you are ignorant; if you speak it before other than its people, you are ignorant. So be like the learned physician who places his remedy where he knows it will benefit.' From ʿĪsā b. ʿAṭiyyah al-Saʿdī and ʿAbd Allāh b. Ziyād b. Samʿān, they said: From one of the People of the Book who accepted Islam, he said: ʿĪsā ﷺ said to the disciples: 'Do not sit with sinners, for sitting with them hardens the heart. Draw near to God, Mighty and Majestic, by separating from them. O assembly of disciples, do not carry the worry of tomorrow upon today. Sufficient for each day is its own worry. Let none of you worry about tomorrow's provision; the Creator of tomorrow will bring you provision in it. Let none of you say when winter approaches: "From where shall I eat and from where shall I clothe myself?" And when summer approaches he says: "From where shall I eat and from where shall I drink?" If you are to remain through winter, then you will have provision in it; if you are to remain through summer, then you will have provision in it. Do not carry the worry of your winter and summer upon your day; sufficient is the worry of each day with what is in it. O assembly of disciples, the son of Adam was created in the world in four stages. In three of them he trusts in God and thinks well of God; in the fourth his thought of his Lord is evil, and he fears that God will forsake him: As for the first stage, he is created in his mother's womb, creation after creation, in three darknesses: the darkness of the belly, the darkness of the womb, and the darkness of the placenta. God causes his provision to flow to him in the darkness of the belly. When he comes out of the belly, he falls upon milk; he does not strive for it with a foot, nor take it with a hand, nor rise to it with strength. Rather he is compelled to it until he is raised above milk and weaned, and he falls into the third stage between two parents who are tender toward him. If they die and leave him an orphan, people show compassion to him; this one feeds him and that one clothes him out of mercy for him, until he reaches his fourth stage, and his creation is complete and gathered, and none provides for him except God. Then he grows bold against God, and goes out against people fighting them over the world. O assembly of disciples, take a lesson from the birds. Have you ever seen a bird store anything? Likewise the beasts and the beasts of prey. Truly I say to you: you have entered upon an evening in a time of a people whose speech is the speech of prophets and whose deeds are the deeds of fools. Their speech is a remedy that cures disease, but your hearts do not accept the remedy. Your hearts weep because of your deeds. The world has become among you like a bride displayed; everyone who sees her loves her, yet she is like a serpent: soft to the touch, deadly is her poison. O assembly of disciples, let your concern for the world be for your own souls, that you may win them, and let not your concern be your bellies and your private parts, filling them with food while starving them of wisdom. Eat barley bread and coarse salt, and leave the world safe. Know that looking at women is a poisoned arrow among the arrows of Iblīs, and it sows desire in the heart. The likeness of the wise man who acts by his wisdom is like the sun: it gives light to creatures and does not burn itself. The likeness of the wise man who does not act by his wisdom is like the lamp: it gives light to those around it, and burns itself. O assembly of disciples, do not strain out the gnat from your drink while you swallow the elephant. Do not look at the sins of people as lords; look at your own sins as slaves. People are but two kinds: one afflicted and one spared. Have mercy on the one afflicted, and praise God for well-being. O Children of Israel, be wise and learned. Do not place wisdom except with its people, and do not conceal it from its people. If you speak wisdom before other than its people, you are ignorant; if you withhold it from its people, you have wronged it and lost it. So be like the learned physician who places his remedy where he knows it will benefit. Pardon people and God, Mighty and Majestic, will pardon you. O Children of Israel, what does a lamp on the roof avail a dark house while its interior is dark? You bring wisdom out to people while you keep rancor in your chests. Do not be like a sieve from which the fine flour comes out while it retains the bran. Thus wisdom comes out of your mouths while rancor remains in your chests. One who wades through water must have his garment touched by water; likewise one who loves the world will not escape sins. Blessed are those who strive by night and tend their deeds in their mosques, watering their crops with the tears of their eyes until they grow and attain the harvest for the day of their need, and find the outcome of that with their Lord. Whoever's crop is bitter will not harvest sweet. O slave of the world, how many are the trees, yet not all of them bear fruit; how many are the scholars, yet not all of them act. A beast, as long as it is not trained, remains refractory. O slaves of the world, you will not attain what you hope for except by patience with what you dislike, and you will not reach what you want except by leaving what you desire. You were dead and He gave you life, and when He gave you life you died, and when you were astray He guided you, and when you were guided you went astray. When the adulteress becomes pregnant, her pregnancy exposes her; likewise he who deceives people with fine speech and says what he does not do is exposed by his deeds.

313. Tarikh (al-Tabari) 315No grade recorded

     ذِكْرُ مَسْكَنِهِ [ عَلَيْهِ السَّلَامُ ] قَالَ ابن الجوزي: كَانَ عِيسَى عَلَيْهِ السَّلَامُ يَسْكُنُ مِنْ سَاعِيرِ أَرْضِ الْخَلِيلِ عَلَيْهِ السَّلَامُ بِقَرْيَةٍ تُدْعَى نَاصِرَةَ.

     ✧ Mention of his dwelling ﷺ Ibn al-Jawzī said: ʿĪsā ﷺ used to dwell in Sāʿīr in the land of al-Khalīl ﷺ, in a village called Nāṣirah.

314. Tarikh (al-Tabari) 316No grade recorded

     عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، قَالَ: لَقِيَ عِيسَى ابْنُ مَرْيَمَ إِبْلِيسَ، فَقَالَ: أَمَا عَلِمْتَ أَنَّهُ لَنْ يُصِيبَكَ إِلَّا مَا كُتِبَ لَكَ ؟ قَالَ إِبْلِيسُ: فَارْقَ بِذِرْوَةِ هَذَا الْجَبَلِ، فَتَرَدَّ مِنْهُ فَانْظُرْ تَعِيشُ أَمْ لَا ؟ فَقَالَ ابْنُ طَاوُسٍ، عَنْ أَبِيهِ: فَقَالَ عِيسَى: أَمَا عَلِمْتَ أَنَّ اللَّهَ قَالَ: لَا يُجَرِّبُنِي عَبْدِي، فَإِنِّي أَفْعَلُ مَا شِئْتُ. وَقَالَ الزُّهْرِيُّ: إِنَّ الْعَبْدَ لَا يَبْتَلِي رَبَّهُ، وَلَكِنَّ اللَّهَ يَبْتَلِي عَبْدَهُ. وَعَنْ طَاوُسٍ قَالَ: أَتَى الشَّيْطَانُ عِيسَى ابْنَ مَرْيَمَ، فَقَالَ: أَلَيْسَ تَزْعُمُ أَنَّكَ صَادِقٌ ؟ فَأْتِ هَذِهِ فَأَلْقِ نَفْسَكَ. قَالَ: وَيْلَكَ! أَلَيْسَ قَالَ: يَا ابْنَ آدَمَ، لَا تَسْأَلْنِي هَلَاكَ نَفْسِكَ، فَإِنِّي أَفْعَلُ مَا أَشَاءُ. وعن خَالِدَ بْنَ يَزِيدَ، قَالَ: تَعَبَّدَ الشَّيْطَانُ مَعَ عِيسَى عَشْرَ سِنِينَ أَوْ سَنَتَيْنِ، أَقَامَ يَوْمًا عَلَى شَفِيرِ جَبَلٍ، فَقَالَ الشَّيْطَانُ: أَرَأَيْتَ إِنْ أَلْقَيْتُ نَفْسِي، هَلْ يُصِيبُنِي إِلَّا مَا كُتِبَ لِي ؟ قَالَ: إِنِّي لَسْتُ بِالَّذِي أَبْتَلِي رَبِّي وَلَكِنَّ رَبِّي إِذَا شَاءَ ابْتَلَانِي. وَعَرَفَ أَنَّهُ الشَّيْطَانُ، فَفَارَقَهُ. وَعَنْ أَبِي عُثْمَانَ، قَالَ: كَانَ عِيسَى، عَلَيْهِ السَّلَامُ، يُصَلِّي عَلَى رَأْسِ جَبَلٍ فَأَتَاهُ إِبْلِيسُ فَقَالَ: أَنْتَ الَّذِي تَزْعُمُ أَنَّ كُلَّ شَيْءٍ بِقَضَاءٍ وَقَدَرٍ ؟ قَالَ: نَعَمْ. قَالَ: أَلْقِ نَفْسَكَ مِنْ هَذَا الْجَبَلِ وَقُلْ: قَدَرٌ عَلَيَّ. فَقَالَ: يَا لِعَيْنُ، اللَّهُ يَخْتَبِرُ الْعِبَادَ، وَلَيْسَ الْعِبَادُ يَخْتَبِرُونَ اللَّهَ، عَزَّ وَجَلَّ. وَقَالَ أَيْضًا: وعن سُفْيَانَ بْنَ عُيَيْنَةَ قال: لَقِيَ عِيسَى ابْنَ مَرْيَمَ إِبْلِيسُ، فَقَالَ لَهُ إِبْلِيسُ: يَا عِيسَى ابْنَ مَرْيَمَ، أَنْتَ الَّذِي بَلَغَ مِنْ عِظَمِ رُبُوبِيَّتِكَ أَنَّكَ تَكَلَّمْتَ فِي الْمَهْدِ صَبِيًّا، وَلَمْ يَتَكَلَّمْ فِيهِ أَحَدٌ قَبْلَكَ. قَالَ: بَلِ الرُّبُوبِيَّةُ لِلْإِلَهِ الَّذِي أَنْطَقَنِي، ثُمَّ يُمِيتُنِي، ثُمَّ يُحْيِينِي. قَالَ: فَأَنْتَ الَّذِي بَلَغَ مِنْ عِظَمِ رُبُوبِيَّتِكَ أَنَّكَ تُحْيِي الْمَوْتَى. قَالَ: بَلِ الرُّبُوبِيَّةُ لِلَّهِ الَّذِي يُحْيِي وَيُمِيتُ مَنْ أَحْيَيْتُ ثُمَّ يُحْيِيهِ. قَالَ: وَاللَّهِ إِنَّكَ لَإِلَهٌ فِي السَّمَاءِ وَإِلَهٌ فِي الْأَرْضِ. قَالَ: فَصَكَّهُ جِبْرِيلُ صَكَّةً بِجَنَاحِهِ فَمَا تَنَاهَى دُونَ قُرُونِ الشَّمْسِ، ثُمَّ صَكَّهُ أُخْرَى بِجَنَاحِهِ فَمَا تَنَاهَى دُونَ الْعَيْنِ الْحَامِيَةِ، ثُمَّ صَكَّهُ أُخْرَى فَأَدْخَلَهُ بِحَارَ السَّابِعَةِ فَأَسَاخَهُ - وَفِي رِوَايَةٍ: فَأَسْلَكَهُ - فِيهَا حَتَّى وَجَدَ طَعْمَ الْحَمْأَةِ، فَخَرَجَ مِنْهَا وَهُوَ يَقُولُ: مَا لَقِيَ أَحَدٌ مِنْ أَحَدٍ مَا لَقِيتُ مِنْكَ يَا ابْنَ مَرْيَمَ. . وَعَنْ أَبُو سَلَمَةَ سُوَيْدٌ، عَنْ بَعْضِ أَصْحَابِهِ، قَالَ: صَلَّى عِيسَى بِبَيْتِ الْمَقْدِسِ فَانْصَرَفَ، فَلَمَّا كَانَ بِبَعْضِ الْعَقَبَةِ، عَرَضَ لَهُ إِبْلِيسُ فَاحْتَبَسَهُ، فَجَعَلَ يَعْرِضُ عَلَيْهِ وَيُكَلِّمُهُ وَيَقُولُ لَهُ: إِنَّهُ لَا يَنْبَغِي لَكَ أَنْ تَكُونَ عَبْدًا. فَأَكْثَرَ عَلَيْهِ، وَجَعَلَ عِيسَى يَحْرِصُ عَلَى أَنْ يَتَخَلَّصَ مِنْهُ، فَجَعَلَ لَا يَتَخَلَّصُ مِنْهُ، فَقَالَ لَهُ فِيمَا يَقُولُ: لَا يَنْبَغِي لَكَ يَا عِيسَى أَنْ تَكُونَ عَبْدًا. قَالَ: فَاسْتَغَاثَ عِيسَى بِرَبِّهِ، فَأَقْبَلَ جِبْرِيلُ وَمِيكَائِيلُ، فَلَمَّا رَآهُمَا إِبْلِيسُ كَفَّ، فَلَمَّا اسْتَقَرَّا مَعَهُ عَلَى الْعَقَبَةِ، اكْتَنَفَا عِيسَى، وَضَرَبَ جِبْرِيلُ إِبْلِيسَ بِجَنَاحِهِ، فَقَذَفَهُ فِي بَطْنِ الْوَادِي. قَالَ: فَعَادَ إِبْلِيسُ مَعَهُ، وَعَلِمَ أَنَّهُمَا لَمْ يُؤْمَرَا بِغَيْرِ ذَلِكَ، فَقَالَ لِعِيسَى: قَدْ أَخْبَرْتُكَ أَنَّهُ لَا يَنْبَغِي أَنْ تَكُونَ عَبْدًا، إِنَّ غَضَبَكَ لَيْسَ بِغَضَبِ عَبْدٍ، وَقَدْ رَأَيْتَ مَا لَقِيتُ مِنْكَ حِينَ غَضِبْتَ، وَلَكِنْ أَدْعُوكَ إِلَى أَمْرٍ هُوَ لَكَ ; آمُرُ الشَّيَاطِينَ فَلْيُطِيعُوكَ، فَإِذَا رَأَى الْبَشَرُ أَنَّ الشَّيَاطِينَ أَطَاعُوكَ، عَبَدُوكَ، أَمَا إِنِّي لَا أَقُولُ أَنْ تَكُونَ إِلَهًا لَيْسَ مَعَهُ إِلَهٌ، وَلَكِنَّ اللَّهَ يَكُونُ إِلَهًا فِي السَّمَاءِ، وَتَكُونُ أَنْتَ إِلَهًا فِي الْأَرْضِ. فَلَمَّا سَمِعَ عِيسَى ذَلِكَ مِنْهُ، اسْتَغَاثَ بِرَبِّهِ وَصَرَخَ صَرْخَةً شَدِيدَةً، فَإِذَا إِسْرَافِيلُ قَدْ هَبَطَ، فَنَظَرَ إِلَيْهِ جِبْرِيلُ وَمِيكَائِيلُ، فَكَفَّ إِبْلِيسُ، فَلَمَّا اسْتَقَرَّ مَعَهُمْ ضَرَبَ إِسْرَافِيلُ إِبْلِيسَ بِجَنَاحِهِ، فَصَكَّ بِهِ عَيْنَ الشَّمْسِ، ثُمَّ ضَرَبَهُ ضَرْبَةً أُخْرَى، فَأَقْبَلَ إِبْلِيسُ يَهْوِي، وَمَرَّ بِعِيسَى وَهُوَ بِمَكَانِهِ، فَقَالَ: يَا عِيسَى، لَقَدْ لَقِيتُ فِيكَ الْيَوْمَ تَعَبًا شَدِيدًا. فَرَمَى بِهِ فِي عَيْنِ الشَّمْسِ، فَوَجَدَ سَبْعَةَ أَمْلَاكٍ عِنْدَ الْعَيْنِ الْحَامِيَةِ. قَالَ: فَغَطُّوهُ، فَجَعَلَ كُلَّمَا خَرَجَ غَطُّوهُ فِي تِلْكَ الْحَمْأَةِ. قَالَ: وَاللَّهِ مَا عَادَ إِلَيْهِ بَعْدُ. قَالَ: وعن أَبي حُذَيْفَةَ، قَالَ: وَاجْتَمَعَ إِلَيْهِ شَيَاطِينُهُ، فَقَالُوا: سَيِّدُنَا، قَدْ لَقِيتَ تَعَبًا. قَالَ: إِنَّ هَذَا عَبْدٌ مَعْصُومٌ، لَيْسَ لِي عَلَيْهِ مِنْ سَبِيلٍ، وَسَأُضِلُّ بِهِ بَشَرًا كَثِيرًا، وَأَبُثُّ فِيهِمْ أَهْوَاءً مُخْتَلِفَةً، وَأَجْعَلُهُمْ شِيَعًا، وَيَجْعَلُونَهُ وَأُمَّهُ إِلَهَيْنِ مِنْ دُونِ اللَّهِ. قَالَ: وَأَنْزَلَ اللَّهُ فِيمَا أَيَّدَ بِهِ عِيسَى وَعَصَمَهُ مِنْ إِبْلِيسَ قُرْآنًا نَاطِقًا بِذِكْرِ نِعْمَتِهِ عَلَى عِيسَى، فَقَالَ: يَاعِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلى وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ يَعْنِي: إِذْ قَوَّيْتُكَ بِرُوحِ الْقُدُسِ 72، يَعْنِي جِبْرِيلَ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَإِذْ عَلَّمْتُكَ الْكِتَابَ يَعْنِي الْإِنْجِيلَ وَالتَّوْرَاةَ وَالْحِكْمَةَ، وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ [ الْمَائِدَةِ: 110 ]. وَإِذْ جَعَلْتُ الْمَسَاكِينَ لَكَ بِطَانَةً وَصَحَابَةً وَأَعْوَانًا تَرْضَى بِهِمْ، وَصَحَابَةً وَأَعْوَانًا يَرْضَوْنَ بِكَ هَادِيًا وَقَائِدًا إِلَى الْجَنَّةِ، فَذَلِكَ - فَاعْلَمْ - خُلُقَانِ عَظِيمَانِ، مَنْ لَقِيَنِي بِهِمَا فَقَدْ لَقِيَنِي بِأَزْكَى الْخَلَائِقِ وَأَرْضَاهَا عِنْدِي، وَسَيَقُولُ لَكَ بَنُو إِسْرَائِيلَ: صُمْنَا فَلَمْ يَتَقَبَّلْ صِيَامَنَا، وَصَلَّيْنَا فَلَمْ يَقْبَلْ صَلَاتَنَا، وَتَصَدَّقْنَا فَلَمْ يَقْبَلْ صَدَقَاتِنَا، وَبَكَيْنَا بِمِثْلِ حَنِينِ الْجِمَالِ فَلَمْ يَرْحَمْ بُكَاءَنَا. فَقُلْ لَهُمْ: وَلَمَّ ذَلِكَ ؟ وَمَا الَّذِي يَمْنَعُنِي، أَنَّ ذَاتَ يَدِي قَلَّتْ ؟! أَوَلَيِسَ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ بِيَدِي أُنْفِقَ مِنْهَا كَيْفَ أَشَاءُ، أَوْ أَنَّ الْبُخْلَ يَعْتَرِينِي ؟ أَوَلَسْتُ أَجْوَدَ مَنْ سُئِلَ وَأَوْسَعَ مَنْ أَعْطَى ؟ أَوْ أَنَّ رَحْمَتِي ضَاقَتْ ؟ وَإِنَّمَا يَتَرَاحَمُ الْمُتَرَاحِمُونَ بِفَضْلِ رَحْمَتِي، وَلَوْلَا أَنَّ هَؤُلَاءِ الْقَوْمَ، يَا عِيسَى ابْنَ مَرْيَمَ، عَدُّوا أَنْفُسَهُمْ بِالْحِكْمَةِ الَّتِي تُورِثُ فِي قُلُوبِهِمْ مَا اسْتَأْثَرُوا بِهِ الدُّنْيَا أَثَرَةً عَلَى الْآخِرَةِ، لَعَرَفُوا مِنْ أَيْنَ أُتُوا، وَإِذًا لَأَيْقَنُوا أَنَّ أَنْفُسَهُمْ هِيَ أَعْدَى الْأَعْدَاءِ لَهُمْ، وَكَيْفَ أَقْبَلُ صِيَامَهُمْ وَهُمْ يَتَقَوَّوْنَ عَلَيْهِ بِالْأَطْعِمَةِ الْحَرَامِ ؟! وَكَيْفَ أَقْبَلُ صَلَاتَهُمْ وَقُلُوبُهُمْ تَرْكَنُ إِلَى الَّذِينَ يُحَارِبُونِي وَيَسْتَحِلُّونَ مَحَارِمِي ؟! وَكَيْفَ أَقْبَلُ صَدَقَاتِهِمْ وَهُمْ يَغْصِبُونَ النَّاسَ عَلَيْهَا، فَيَأْخُذُونَهَا مِنْ غَيْرِ حِلِّهَا ؟! يَا عِيسَى، إِنَّمَا أَجْزِي عَلَيْهَا أَهْلَهَا، وَكَيْفَ أَرْحَمُ بُكَاءَهُمْ وَأَيْدِيهِمْ تَقْطُرُ مِنْ دِمَاءِ الْأَنْبِيَاءِ، ازْدَدْتُ عَلَيْهِمْ غَضَبًا، يَا عِيسَى، وَقَضَيْتُ يَوْمَ خَلَقْتُ السَّمَاوَاتِ وَالْأَرْضَ أَنَّهُ مَنْ عَبَدَنِي وَقَالَ فِيكُمَا بِقَوْلِي، أَنْ أَجْعَلَهُمْ جِيرَانَكَ فِي الدَّارِ، وَرُفَقَاءَكَ فِي الْمَنَازِلِ، وَشُرَكَاءَكَ فِي الْكَرَامَةِ، وَقَضَيْتُ يَوْمَ خَلَقْتُ السَّمَاوَاتِ وَالْأَرْضَ، أَنَّهُ مَنِ اتَّخَذَكَ وَأُمَّكَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ أَنْ أَجْعَلَهُمْ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ، وَقَضَيْتُ يَوْمَ خَلَقْتُ السَّمَاوَاتِ وَالْأَرْضَ، أَنِّي مُثَبِّتٌ هَذَا الْأَمْرَ عَلَى يَدَيْ عَبْدِي مُحَمَّدٍ وَأَخْتِمُ بِهِ الْأَنْبِيَاءَ وَالرُّسُلَ، وَمَوْلِدُهُ بِمَكَّةَ، وَمُهَاجَرُهُ بِطَيْبَةَ، وَمُلْكُهُ بِالشَّامِ، لَيْسَ بِفَظٍّ وَلَا غَلِيظٍ وَلَا سَخَّابٍ فِي الْأَسْوَاقِ، وَلَا مُتَزَيِّنٌ بِالْفُحْشِ، وَلَا قَوَّالٍ بِالْخَنَا، أُسَدِّدُهُ لِكُلِّ أَمْرٍ جَمِيلٍ، وَأَهَبُّ لَهُ كُلَّ خُلُقٍ كَرِيمٍ، أَجْعَلُ التَّقْوَى ضَمِيرَهُ، وَالْحِكْمَةَ مَعْقُولَهُ، وَالْوَفَاءَ طَبِيعَتَهُ، وَالْعَدْلَ سِيرَتَهُ، وَالْحَقَّ شَرِيعَتَهُ، وَالْإِسْلَامَ مِلَّتَهُ، وَاسْمُهُ أَحْمَدُ، أَهْدِي بِهِ بَعْدَ الضَّلَالَةِ، وَأُعَلِّمُ بِهِ بَعْدَ الْجَهَالَةِ، وَأُغْنِي بِهِ بَعْدَ الْعَائِلَةِ، وَأَرْفَعُ بِهِ بَعْدَ الضَّعَةِ، أَهْدِي بِهِ، وَأَفْتَحُ بِهِ بَيْنَ آذَانٍ صُمٍّ، وَقُلُوبٍ غُلْفٍ، وَأَهْوَاءٍ مُخْتَلِفَةٍ مُتَفَرِّقَةٍ، أَجْعَلُ أُمَّتَهُ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ، يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ; إِخْلَاصًا لِاسْمِي وَتَصْدِيقًا لِمَا جَاءَتْ بِهِ الرُّسُلُ، أُلْهِمُهُمُ التَّسْبِيحَ وَالتَّهْلِيلَ وَالتَّقْدِيسَ فِي مَسَاجِدِهِمْ وَمَجَالِسِهِمْ وَبُيُوتِهِمْ وَمُنْقَلَبِهِمْ وَمَثْوَاهُمْ، يُصَلُّونَ لِي قِيَامًا وَقُعُودًا وَرُكَّعًا وَسُجَّدًا، وَيُقَاتِلُونَ فِي سَبِيلِي صُفُوفًا وَزُحُوفًا، قُرْبَانُهُمْ دِمَاؤُهُمْ، وَأَنَاجِيلُهُمْ فِي صُدُورِهِمْ، وَقُرْبَانُهُمْ فِي بُطُونِهِمْ، رُهْبَانٌ بِاللَّيْلِ، لُيُوثٌ بِالنَّهَارِ، ذَلِكَ فَضْلِي أُوتِيهِ مَنْ أَشَاءُ، وَأَنَا ذُو الْفَضْلِ الْعَظِيمِ.

     ✧ From Ibn Ṭāwūs, from his father, who said: ʿĪsā b. Maryam met Iblīs, and he said: “Do you not know that nothing will afflict you except what has been decreed for you?” Iblīs said: “Climb to the top of this mountain and throw yourself down from it, then see whether you live or not.” Ibn Ṭāwūs said, from his father: ʿĪsā said: “Do you not know that Allah said: ‘My servant shall not put Me to the test, for I do whatever I will.’” Al-Zuhrī said: “A servant does not test his Lord, but Allah tests His servant.” And from Ṭāwūs, who said: Satan came to ʿĪsā b. Maryam and said: “Do you not claim that you are truthful? Then go to this place and throw yourself down.” He said: “Woe to you! Did He not say: ‘O son of Ādam, do not ask Me for your own destruction, for I do whatever I will.’” And from Khālid b. Yazīd, who said: Satan worshipped alongside ʿĪsā for ten years or two years. One day he stood at the edge of a mountain, and Satan said: “What do you think—if I throw myself down, will anything befall me except what has been decreed for me?” He said: “I am not one who would test my Lord, but my Lord, when He wills, tests me.” And he recognized that he was Satan, so he parted from him. And from Abū ʿUthmān, who said: ʿĪsā ﷺ was praying on the top of a mountain, and Iblīs came to him and said: “Are you the one who claims that everything is by decree and predestination?” He said: “Yes.” He said: “Throw yourself from this mountain and say: ‘It was decreed upon me.’” He said: “O accursed one, Allah tests the servants, and the servants do not test Allah, mighty and majestic is He.” He also said: And from Sufyān b. ʿUyaynah, who said: Iblīs met ʿĪsā b. Maryam, and Iblīs said to him: “O ʿĪsā b. Maryam, are you the one whose lordship has reached such greatness that you spoke in the cradle as an infant, and no one before you spoke in it?” He said: “Rather, lordship belongs to the God who made me speak, then will cause me to die, then will bring me to life.” He said: “Are you the one whose lordship has reached such greatness that you bring the dead to life?” He said: “Rather, lordship belongs to Allah who gives life and causes death; whoever I brought to life, then He will bring him to life.” He said: “By Allah, you are a god in the heaven and a god on the earth.” He said: Then Jibrīl struck him a blow with his wing, and he did not stop until the horns of the sun, then he struck him another blow with his wing, and he did not stop until the hot spring, then he struck him another blow and cast him into the seas of the seventh earth and sank him—in another narration: and made him enter—into them until he tasted the mud, then he came out of it saying: “No one has met from anyone what I have met from you, O son of Maryam.” . And from Abū Salamah Suwayd, from some of his companions, who said: ʿĪsā prayed at the Sacred House (Bayt al-Maqdis) and departed. When he was at part of the mountain pass, Iblīs appeared to him and detained him. He began to present things to him and speak to him, saying: “It is not fitting for you to be a servant.” He kept at him, and ʿĪsā was eager to be rid of him, but he could not get free of him. Among what he said to him was: “It is not fitting for you, O ʿĪsā, to be a servant.” He said: So ʿĪsā sought help from his Lord, and Jibrīl and Mīkāʾīl came. When Iblīs saw the two of them, he desisted. When they settled with him on the mountain pass, they flanked ʿĪsā, and Jibrīl struck Iblīs with his wing and hurled him into the bottom of the valley. He said: Then Iblīs returned to him, and he knew that the two had not been commanded other than that, so he said to ʿĪsā: “I told you that it is not fitting for you to be a servant. Your anger is not the anger of a servant, and you have seen what I met from you when you became angry. But I call you to something that is yours: I shall command the devils and they will obey you, and when humans see that the devils obey you, they will worship you. Indeed, I am not saying that you should be a god with no god besides him, but Allah will be a god in the heaven, and you will be a god on the earth.” When ʿĪsā heard that from him, he sought help from his Lord and cried out with a loud cry, and behold, Isrāfīl had descended. Jibrīl and Mīkāʾīl looked at him, and Iblīs desisted. When he settled with them, Isrāfīl struck Iblīs with his wing and knocked him into the eye of the sun, then struck him another blow, and Iblīs came falling down. He passed by ʿĪsā while he was in his place and said: “O ʿĪsā, I have met from you today severe toil.” Then he hurled him into the eye of the sun, and he found seven angels at the hot spring. He said: They plunged him in, and every time he came out, they plunged him back into that mud. He said: By Allah, he never returned to him after that. He said: And from Abū Ḥudhayfah, who said: His devils gathered to him and said: “Our master, you have met toil.” He said: “This is a protected servant; I have no way against him. But I will lead many humans astray through him, and I will spread among them divergent whims, and I will make them factions, and they will make him and his mother two gods besides Allah.” He said: And Allah sent down, regarding how He supported ʿĪsā and protected him from Iblīs, a speaking Qurʾān that mentions His favor upon ʿĪsā, and He said: “O ʿĪsā b. Maryam, remember My favor upon you and upon your mother when I supported you with the Holy Spirit”—meaning: when I strengthened you with the Holy Spirit 72, meaning Jibrīl—“you spoke to people in the cradle and in maturity, and when I taught you the Book”—meaning the Injīl and the Torah—“and wisdom, and when I restrained the Children of Israel from you” [al-Māʾidah: 110]. “And when I made the poor your close companions and companions and helpers whom you are pleased with, and companions and helpers who are pleased with you as a guide and leader to Paradise. That—know then—is two great traits; whoever meets Me with them has met Me with the purest and most pleasing of creatures to Me. And the Children of Israel will say to you: ‘We fasted, but our fasting was not accepted; we prayed, but our prayer was not accepted; we gave charity, but our charities were not accepted; and we wept with the wailing of camels, but our weeping was not shown mercy.’ So say to them: ‘Why is that? And what prevents Me? Is it that My hand’s wealth has become little? Are not the treasures of the heavens and the earth in My hand, and I spend from them as I will? Or does stinginess afflict Me? Am I not the most generous of those asked and the most expansive of those who give? Or has My mercy become narrow? Indeed, those who show mercy do so only by the overflow of My mercy. Were it not that these people, O ʿĪsā b. Maryam, considered themselves by the wisdom that bequeaths in their hearts that they preferred the world over the Hereafter, they would know from where they have been afflicted, and then they would be certain that their own souls are the worst of enemies to them. How can I accept their fasting when they strengthen themselves for it with forbidden foods? How can I accept their prayer when their hearts incline to those who fight Me and deem My prohibitions lawful? How can I accept their charities when they seize people’s wealth for them and take it without right? O ʿĪsā, I only reward their due owners for them. And how can I show mercy to their weeping when their hands drip with the blood of the prophets, and I have increased in wrath upon them? O ʿĪsā, I decreed on the day I created the heavens and the earth that whoever worships Me and speaks about you both according to My word, I will make them your neighbors in the abode, your companions in the dwellings, and your partners in honor. And I decreed on the day I created the heavens and the earth that whoever takes you and your mother as two gods besides Allah, I will place them in the lowest depths of the Fire. And I decreed on the day I created the heavens and the earth that I will establish this matter by the hand of My servant Muḥammad and seal with him the prophets and messengers. His birth is in Makkah, his emigration in Ṭaybah, and his dominion in Syria. He is not harsh, nor coarse, nor clamorous in the markets, nor adorned with obscenity, nor given to foul speech. I will direct him to every beautiful matter and grant him every noble character. I will make piety his conscience, wisdom his understanding, fidelity his nature, justice his conduct, truth his law, and Islam his religion. His name is Aḥmad. Through him I guide after misguidance, teach after ignorance, enrich after poverty, and raise after lowliness. Through him I guide and open between deaf ears, covered hearts, and divergent and scattered whims. I will make his community the best community brought forth for people, enjoining good and forbidding evil, with sincerity to My name and affirmation of what the messengers brought. I will inspire them with glorification, declaration of oneness, and sanctification in their mosques, their gatherings, their homes, their comings and goings, and their resting places. They pray to Me standing, sitting, bowing, and prostrating, and they fight in My path in ranks and hosts. Their sacrifice is their blood, their gospels are in their chests, and their sacrifice is in their bellies. They are monks by night, lions by day. That is My bounty which I give to whom I will, and I am the possessor of great bounty.”

315. Tarikh (al-Tabari) 317No grade recorded

     قَالَ اللَّهُ تَعَالَى وَهُوَ أَصْدَقُ الْقَائِلِينَ: إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَى وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوْتَى بِإِذْنِي وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ [ الْمَائِدَةِ: 110، 111 ]. يُذَكِّرُهُ تَعَالَى بِنِعْمَتِهِ عَلَيْهِ، وَإِحْسَانِهِ إِلَيْهِ فِي خَلْقِهِ إِيَّاهُ مِنْ غَيْرِ أَبٍ، بَلْ مِنْ أُمٍّ بِلَا ذَكَرٍ، وَجَعْلِهِ لَهُ آيَةً لِلنَّاسِ، وَدَلَالَةً عَلَى كَمَالِ قُدْرَتِهِ تَعَالَى، ثُمَّ إِرْسَالِهِ بَعْدَ هَذَا كُلِّهِ وَعَلَى وَالِدَتِكَ فِي اصْطِفَائِهَا وَاخْتِيَارِهَا لِهَذِهِ النِّعْمَةِ الْعَظِيمَةِ، وَإِقَامَةِ الْبُرْهَانِ عَلَى بَرَاءَتِهَا مِمَّا نَسَبَهَا إِلَيْهِ الْجَاهِلُونَ ; وَلِهَذَا قَالَ: إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ وَهُوَ جِبْرِيلُ، بِإِلْقَاءِ رُوحِهِ إِلَى أُمِّهِ، وَقَرْنِهِ مَعَهُ فِي حَالِ رِسَالَتِهِ، وَمُدَافَعَتِهِ عَنْهُ لِمَنْ كَفَرَ بِهِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا أَيْ: تَدْعُو النَّاسَ إِلَى اللَّهِ فِي حَالِ صِغَرِكَ فِي مَهْدِكَ، وَفِي كُهُولَتِكَ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ أَيِ الْخَطَّ وَالْفَهْمَ. نَصَّ عَلَيْهِ بَعْضُ السَّلَفِ وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَقَوْلُهُ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي أَيْ: تُصَوِّرُهُ وَتُشَكِّلُهُ مِنَ الطِّينِ عَلَى هَيْئَتِهِ، عَنْ أَمْرِ اللَّهِ لَهُ بِذَلِكَ فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي أَيْ: بِأَمْرِي. يُؤَكِّدُ تَعَالَى بِذِكْرِ الْإِذْنِ لَهُ فِي ذَلِكَ ; لِرَفْعِ التَّوَهُّمِ. وَقَوْلُهُ: وَتُبْرِئُ الْأَكْمَهَ قَالَ بَعْضُ السَّلَفِ: وَهُوَ الَّذِي يُولَدُ أَعْمَى، وَلَا سَبِيلَ لِأَحَدٍ مِنَ الْحُكَمَاءِ إِلَى مُدَاوَاتِهِ وَالْأَبْرَصَ وَهُوَ الَّذِي لَا طِبَّ فِيهِ، بَلْ قَدْ مَرِضَ بِالْبَرَصِ وَصَارَ دَاؤُهُ عُضَالًا وَإِذْ تُخْرِجُ الْمَوْتَى أَيْ مِنْ قُبُورِهِمْ أَحْيَاءً بِإِذْنِي. وَقَدْ تَقَدَّمَ مَا فِيهِ دَلَالَةٌ عَلَى وُقُوعِ ذَلِكَ مِرَارًا مُتَعَدِّدَةً مِمَّا فِيهِ كِفَايَةٌ. وَقَوْلُهُ:وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ وَذَلِكَ حِينَ أَرَادُوا صَلْبَهُ فَرَفَعَهُ اللَّهُ إِلَيْهِ، وَأَنْقَذَهُ مِنْ بَيْنِ أَظْهُرِهِمْ ; صِيَانَةً لِجَنَابِهِ الْكَرِيمِ عَنِ الْأَذَى، وَسَلَامَةً لَهُ مِنَ الرَّدَى. وَقَوْلُهُ: وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ قِيلَ: الْمُرَادُ بِهَذَا الْوَحْيِ وَحْيُ إِلْهَامٍ. أَيْ أَرْشَدَهُمُ اللَّهُ إِلَيْهِ، وَدَلَّهُمْ عَلَيْهِ، كَمَا قَالَ: وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ [ النَّحْلِ: 68 ]. وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ [ الْقَصَصِ: 7 ]. وَقِيلَ: الْمُرَادُ وَحْيٌ بِوَاسِطَةِ الرَّسُولِ، وَتَوْفِيقٌ فِي قُلُوبِهِمْ لِقَبُولِ الْحَقِّ ; وَلِهَذَا اسْتَجَابُوا قَائِلِينَ: آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ. وَهَذَا مِنْ جُمْلَةِ نِعَمِ اللَّهِ عَلَى عَبْدِهِ وَرَسُولِهِ عِيسَى ابْنِ مَرْيَمَ ;  أَنْ جَعْلَ لَهُ أَنْصَارًا وَأَعْوَانًا يَنْصُرُونَهُ وَيَدْعُونَ مَعَهُ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، كَمَا قَالَ تَعَالَى لِعَبْدِهِ مُحَمَّدٍ ﷺ: هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ [ الْأَنْفَالِ: 62، 63 ]. وَقَالَ تَعَالَى: وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَرَسُولًا إِلَى بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ [ آلِ عِمْرَانَ: 48 - 54 ]. كَانَتْ مُعْجِزَةُ كُلِّ نَبِيٍّ فِي زَمَانِهِ بِمَا يُنَاسِبُ أَهْلَ ذَلِكَ الزَّمَانِ   ; فَذَكَرُوا أَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، كَانَتْ مُعْجِزَتُهُ مِمَّا يُنَاسِبُ أَهْلَ زَمَانِهِ، فَكَانُوا سَحَرَةً أَذْكِيَاءَ، فَبُعِثَ بِآيَاتٍ بَهَرَتِ الْأَبْصَارَ، وَخَضَعَتْ لَهَا الرِّقَابُ، وَلَمَّا كَانَ السَّحَرَةُ خَبِيرِينَ بِفُنُونِ السِّحْرِ وَمَا يَنْتَهِي إِلَيْهِ، وَعَايَنُوا مَا عَايَنُوا مِنَ الْأَمْرِ الْبَاهِرِ الْهَائِلِ، الَّذِي لَا يُمْكِنُ صُدُورُهُ إِلَّا مِمَّنْ أَيَّدَهُ اللَّهُ وَأَجْرَى الْخَارِقَ عَلَى يَدَيْهِ تَصْدِيقًا لَهُ، أَسْلَمُوا سِرَاعًا، وَلَمْ يَتَلَعْثَمُوا، وَهَكَذَا عِيسَى ابْنُ مَرْيَمَ، بُعِثَ فِي زَمَنِ الطَّبَائِعِيَّةِ الْحُكَمَاءِ، فَأُرْسِلَ بِمُعْجِزَاتٍ لَا يَسْتَطِيعُونَهَا وَلَا يَهْتَدُونَ إِلَيْهَا، وَأَنَّى لِحَكِيمٍ إِبْرَاءُ الْأَكْمَهِ، الَّذِي هُوَ أَسْوَأُ حَالًا مِنَ الْأَعْمَى وَالْأَبْرَصِ وَالْمَجْذُومِ، وَمَنْ بِهِ مَرَضٌ مُزْمِنٌ، وَكَيْفَ يَتَوَصَّلُ أَحَدٌ مِنَ الْخَلْقِ إِلَى أَنْ يُقِيمَ الْمَيِّتَ مِنْ قَبْرِهِ، هَذَا مِمَّا يَعْلَمُ كُلُّ أَحَدٍ أَنَّهُ مُعْجِزَةٌ دَالَّةٌ عَلَى صِدْقِ مَنْ قَامَتْ بِهِ، وَعَلَى قُدْرَةِ مَنْ أَرْسَلَهُ، وَهَكَذَا مُحَمَّدٌ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ وَعَلَيْهِمْ أَجْمَعِينَ، بُعِثَ فِي زَمَنِ الْفُصَحَاءِ الْبُلَغَاءِ، فَأَنْزَلَ اللَّهُ عَلَيْهِ الْقُرْآنَ الْعَظِيمَ، الَّذِي لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ، تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ، فَلَفْظُهُ مُعْجِزٌ تَحَدَّى بِهِ الْإِنْسَ وَالْجِنَّ أَنْ يَأْتُوا بِمِثْلِهِ أَوْ بِعَشْرِ سُوَرٍ مِنْ مَثَلِهِ، أَوْ بِسُورَةٍ، وَقَطَعَ عَلَيْهِمْ بِأَنَّهُمْ لَا يَقْدِرُونَ، لَا فِي الْحَالِ وَلَا فِي الِاسْتِقْبَالِ، فَإِنْ لَمْ يَفْعَلُوا وَلَنْ يَفْعَلُوا، وَمَا ذَاكَ إِلَّا لِأَنَّهُ كَلَامُ الْخَالِقِ، عَزَّ وَجَلَّ، وَاللَّهُ تَعَالَى لَا يُشْبِهُهُ شَيْءٌ لَا فِي ذَاتِهِ وَلَا فِي صِفَاتِهِ وَلَا فِي أَفْعَالِهِ. وَالْمَقْصُودُ أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، لَمَّا أَقَامَ عَلَيْهِمُ الْحُجَجَ وَالْبَرَاهِينَ، اسْتَمَرَّ أَكْثَرُهُمْ عَلَى كُفْرِهِمْ وَضَلَالِهِمْ وَعِنَادِهِمْ وَطُغْيَانِهِمْ، فَانْتَدَبَ لَهُ مِنْ بَيْنِهِمْ طَائِفَةً صَالِحَةً، فَكَانُوا لَهُ أَنْصَارًا وَأَعْوَانًا  ، قَامُوا بِمُتَابَعَتِهِ وَنُصْرَتِهِ وَمُنَاصَحَتِهِ، وَذَلِكَ حِينَ هَمَّ بِهِ بَنُو إِسْرَائِيلَ، وَوَشَوْا بِهِ إِلَى بَعْضِ مُلُوكِ ذَلِكَ الزَّمَانِ، فَعَزَمُوا عَلَى قَتْلِهِ وَصَلْبِهِ، فَأَنْقَذَهُ اللَّهُ مِنْهُمْ، وَرَفَعَهُ إِلَيْهِ مِنْ بَيْنِ أَظْهُرِهِمْ، وَأَلْقَى شَبَهَهُ عَلَى أَحَدِ أَصْحَابِهِ، فَأَخَذُوهُ فَقَتَلُوهُ وَصَلَبُوهُ، وَهُمْ يَعْتَقِدُونَهُ عِيسَى، وَهْمُ فِي ذَلِكَ غَالِطُونَ، وَلِلْحَقِّ مُكَابِرُونَ، وَسَلَّمَ لَهُمْ كَثِيرٌ مِنَ النَّصَارَى مَا ادَّعَوْهُ، وَكِلَا الْفَرِيقَيْنِ فِي ذَلِكَ مُخْطِئُونَ، كَمَا قَالَ تَعَالَى: وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ.

     ✧ Allah, the Most Truthful of speakers, said: "When Allah said: 'O ʿĪsā, son of Maryam! Remember My favor upon you and upon your mother when I supported you with the Holy Spirit; you spoke to the people in the cradle and in maturity; and when I taught you the Book, the wisdom, the Torah, and the Gospel; and when you created from clay the likeness of a bird by My permission, then you breathed into it, and it became a bird by My permission; and you healed the blind from birth and the leper by My permission; and when you brought forth the dead by My permission; and when I restrained the Children of Israel from you when you came to them with clear proofs, but those who disbelieved among them said: "This is nothing but evident sorcery." And when I inspired the disciples to believe in Me and in My Messenger, they said: "We believe, and bear witness that we are Muslims." [Al-Māʾidah: 110–111]. He reminds him of His favor upon him and His kindness to him in creating him without a father, but from a mother without a male, and making him a sign for the people and a proof of the perfection of His power, exalted is He. Then, after all this, He sent him, and upon your mother in His choosing and selecting her for this great favor, and establishing the proof of her innocence from what the ignorant attributed to her. For this reason He said: "When I supported you with the Holy Spirit"—he is Jibrīl—by casting his spirit to his mother, and joining him with him during his mission, and defending him against those who disbelieved in him. "You spoke to the people in the cradle and in maturity": that is, you called the people to Allah in your childhood in your cradle and in your maturity. "And when I taught you the Book and the wisdom": that is, writing and understanding. Some of the early scholars explicitly stated this. "And the Torah and the Gospel." And His saying: "And when you created from clay the likeness of a bird by My permission": that is, you shaped and formed it from clay in its likeness, by Allah's command to him for that. "Then you breathed into it, and it became a bird by My permission": that is, by My command. He emphasizes by mentioning the permission for him in that, to remove any suspicion. And His saying: "And you healed the blind from birth": some of the early scholars said: he is the one born blind, and no physician has any means to treat him. "And the leper": he is the one for whom there is no medicine, but who has been afflicted with leprosy and whose disease has become incurable. "And when you brought forth the dead": that is, from their graves alive by My permission. What has preceded contains proof that this occurred multiple times, which is sufficient. And His saying: "And when I restrained the Children of Israel from you when you came to them with clear proofs, but those who disbelieved among them said: 'This is nothing but evident sorcery.'" That was when they intended to crucify him, so Allah raised him to Himself and rescued him from among them, protecting his noble person from harm and saving him from destruction. And His saying: "And when I inspired the disciples to believe in Me and in My Messenger, they said: 'We believe, and bear witness that we are Muslims.'" It is said: the meaning of this inspiration is inspiration of guidance, that is, Allah guided them to it and directed them to it, as He said: "And your Lord inspired the bee" [Al-Naḥl: 68], and "We inspired the mother of Mūsā: 'Suckle him; then when you fear for him, cast him into the river'" [Al-Qaṣaṣ: 7]. It is also said: the meaning is inspiration through the Messenger, and a granting of success in their hearts to accept the truth. For this reason they responded, saying: "We believe, and bear witness that we are Muslims." This is part of Allah's favors upon His servant and Messenger ʿĪsā son of Maryam: that He made for him supporters and helpers who aid him and call with him to the worship of Allah alone with no partner, as Allah said to His servant Muḥammad ﷺ: "He is the One who supported you with His help and with the believers, and brought their hearts together. Had you spent all that is on earth, you would not have brought their hearts together, but Allah brought them together. Indeed He is Mighty and Wise" [Al-Anfāl: 62–63]. And He said: "And He will teach him the Book, the wisdom, the Torah, and the Gospel, and a Messenger to the Children of Israel: 'I have come to you with a sign from your Lord: I create for you from clay the likeness of a bird, then I breathe into it, and it becomes a bird by Allah's permission. And I heal the blind from birth and the leper, and I give life to the dead by Allah's permission. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers. And confirming what was before me of the Torah, and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allah and obey me. Indeed Allah is my Lord and your Lord, so worship Him. This is a straight path.' Then when ʿĪsā sensed disbelief from them, he said: 'Who are my helpers toward Allah?' The disciples said: 'We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims. Our Lord, we believe in what You have sent down, and we follow the Messenger, so write us among the witnesses.' And they plotted, and Allah plotted, and Allah is the best of plotters" [Āl ʿImrān: 48–54]. The miracle of every prophet in his time was suited to the people of that time. They mentioned that Mūsā ﷺ had a miracle suited to the people of his time, for they were clever sorcerers, so he was sent with signs that dazzled the eyes and to which necks submitted. When the sorcerers, who were experts in the arts of sorcery and its ultimate limits, witnessed what they witnessed of the dazzling, tremendous matter that could only come from one whom Allah supported and through whom He brought about the extraordinary as confirmation for him, they submitted quickly and did not hesitate. Likewise, ʿĪsā son of Maryam was sent in the time of naturalist philosophers, so he was sent with miracles they could not achieve or discover. How could a philosopher heal the blind from birth, whose condition is worse than the blind, the leper, and the one with a chronic disease? How could any creature reach the point of raising the dead from his grave? This is something everyone knows is a miracle proving the truthfulness of the one through whom it appeared and the power of the One who sent him. Likewise, Muḥammad, may Allah's blessings and ﷺ and upon all of them, was sent in the time of eloquent and articulate orators, so Allah sent down to him the mighty Qurʾān, which falsehood cannot approach from before it or from behind it, a revelation from the Wise, the Praiseworthy. Its wording is miraculous; He challenged humans and jinn to bring the like of it, or ten surahs like it, or a single surah, and declared that they would not be able, neither now nor in the future, "and if they do not, and they will never do so." That is only because it is the speech of the Creator, mighty and majestic, and nothing resembles Allah, exalted is He, neither in His essence, nor in His attributes, nor in His actions. The point is that when ʿĪsā ﷺ established the proofs and evidences against them, most of them persisted in their disbelief, error, stubbornness, and tyranny. Then a righteous group from among them volunteered for him and became his supporters and helpers, undertaking to follow him, aid him, and advise him sincerely. That was when the Children of Israel plotted against him and denounced him to one of the kings of that time, and they resolved to kill and crucify him. Allah rescued him from them, raised him to Himself from among them, and cast his likeness upon one of his companions, so they seized him, killed him, and crucified him, believing him to be ʿĪsā, but they were mistaken and denying the truth. Many of the Christians accepted what they claimed, and both parties are in error in that, as Allah said: "And they plotted, and Allah plotted, and Allah is the best of plotters."

316. Tarikh (al-Tabari) 318No grade recorded

     بدء الوحي قَالَ عُلَمَاءُ السِّيَرِ: أَوْحَى اللَّهُ تَعَالَى إِلَى عِيسَى عَلَيْهِ السَّلَامُ حِينَ تَمَّ لَهُ ثَلَاثُونَ سَنَةً  ، فَأَمَرَهُ أَنْ يَبْرُزَ لِلنَّاسِ فَيَدْعُوَهُمْ إِلَى اللَّهِ عَزَّ وَجَلَّ. وَكَانُوا أَرْبَابَ أَوْثَانٍ، ثُمَّ أَنْزَلَ عَلَيْهِ الْإِنْجِيلَ بِالسُّرْيَانِيَّةِ. معجزة إحياء الموتى وَعَنْ سَلْمَانَ الْفَارِسِيِّ، قَالَ: لَمْ يَبْقَ فِي مَدِينَتِهِمْ زَمِنٌ وَلَا مُبْتَلًى وَلَا مَرِيضٌ إِلَّا اجْتَمَعُوا إِلَيْهِ فَدَعَا لَهُمْ فَشَفَاهُمُ اللَّهُ، فَصَدَّقُوهُ وَاتَّبَعُوهُ، ثُمَّ قَالُوا لَهُ: ابْعَثْ لَنَا مِنَ الْآخِرَةِ، قَالَ: مَنْ تُرِيدُونَ ؟ قَالُوا: سَامَ بْنَ نُوحٍ، فَإِنَّهُ قَدْ مَاتَ مُنْذُ كَذَا وَكَذَا أَلْفِ سَنَةٍ، قَالَ: تَعْلَمُونَ أَيْنَ قَبْرُهُ ؟ قَالُوا: فِي وَادِي كَذَا وَكَذَا. فَانْطَلَقُوا إِلَى الْوَادِي، فَصَلَّى عِيسَى رَكْعَتَيْنِ، ثُمَّ قَالَ: يَا رَبِّ، إِنَّهُمْ سَأَلُونِي مَا قَدْ عَلِمْتَ، فَابْعَثْ لِي سَامَ بْنَ نُوحٍ، فَقَالَ: يَا سَامُ بْنَ نُوحٍ، قُمْ بِإِذْنِ اللَّهِ، ثُمَّ نَادَى مِثْلَ ذَلِكَ، ثُمَّ نَادَى الثَّالِثَةَ، فَأَجَابَهُ فَنَظَرَ إِلَى الْأَرْضِ قَدِ انْشَقَّتْ عَنْهُ، فَخَرَجَ وَهُوَ يَنْفُضُ التُّرَابَ عَنْ رَأْسِهِ وَهُوَ يَقُولُ: لَبَّيْكَ يَا رَسُولَ اللَّهِ وَكَلِمَتَهُ، هَا أَنَا ذَا قَدْ جِئْتُكَ. فَقَالَ: يَا بَنِي إِسْرَائِيلَ، هَذَا عِيسَى بْنُ مَرْيَمَ، ابْنُ الْعَذْرَاءِ الْمُبَارَكَةِ، رُوحُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ، فَآمِنُوا بِهِ وَاتَّبِعُوهُ. ثُمَّ قَالَ: يَا رُوحَ اللَّهِ، إِنَّكَ لَمَّا دَعَوْتَنِي جَمَعَ اللَّهُ مَفَاصِلِي وَعِظَامِي، ثُمَّ سَوَّانِي [ خَلْقًا ] فَلَمَّا دَعَوْتَنِي الثَّانِيَةَ رَجَعَتْ إِلَيَّ رُوحِي، فَلَمَّا دَعَوْتَنِي الثَّالِثَةَ خِفْتُ أَنْ تَكُونَ الْقِيَامَةَ، فَشَابَ رَأْسِي وَأَتَانِي مَلَكٌ، فَقَالَ: هَذَا عِيسَى يَدْعُوكَ لِتُصَدِّقَ مَقَالَتَهُ، يَا رُوحَ اللَّهِ، سَلْ رَبَّكَ أَنْ يَرُدَّنِي إِلَى الْآخِرَةِ فَلَا حَاجَةَ لِي فِي الدُّنْيَا. قَالَ عِيسَى: فَإِنْ شِئْتَ أَنْ تَكُونَ مَعِي، قَالَ: يَا عِيسَى، أَكْرَهُ كَرْبَ الْمَوْتِ، مَا ذَاقَ الذَّائِقُونَ مِثْلَهُ. فَدَعَا رَبَّهُ فَاسْتَوَتْ عَلَيْهِ الأْرَضُ، وَقَبَضَهُ اللَّهُ إِلَيْهِ، فَبَلَغَ عِدَّةُ مَنْ آمَنَ بِعِيسَى سَبْعَةَ آلَافٍ. قَالَ ابن الجوزي: وَقَدْ رُوِيَ أَنَّ الَّذِي أَحْيَاهُ حَامُ [ بْنُ نُوحٍ ]. وَعَنِ ابْنِ شِهَابٍ، قَالَ: قِيلَ لِعِيسَى بْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ: أَحْيِ حَامَ بْنَ نُوحٍ، فَقَالَ: أَرُونِي قَبْرَهُ، فَأَرَوْهُ فَقَامَ فَقَالَ: يَا حَامُ بْنَ نُوحٍ احْيَ بِإِذْنِ اللَّهِ، فَلَمْ يَخْرُجْ، ثُمَّ قَالَهَا الثَّانِيَةَ، فَإِذَا شِقُّ رَأْسِهِ وَلِحْيَتِهِ أَبْيَضُ. فَقَالَ: مَا هَذَا ؟ قَالَ: سَمِعْتُ الدُّعَاءَ الْأَوَّلَ فَظَنَنْتُ أَنَّهُ مِنَ اللَّهِ عَزَّ وَجَلَّ، فَشَابَ لَهُ شِقِّي، ثُمَّ سَمِعْتُ الثَّانِيَ فَعَلِمْتُ أَنَّهُ مِنَ الدُّنْيَا فَخَرَجْتُ. قَالَ: مُنْذُ كَمْ مِتَّ ؟ قَالَ: مُنْذُ أَرْبَعَةِ آلَافِ سَنَةٍ مَا ذَهَبَتْ عَنِّي سَكْرَةُ الْمَوْتِ. وَعَنْ كَعْبِ الْأَحْبَارِ، وَوَهْبِ بْنِ مُنَبِّهٍ، وَابْنِ عَبَّاسٍ، وَسَلْمَانَ الْفَارِسِيِّ - دَخَلَ حَدِيثُ بَعْضِهِمْ فِي بَعْضٍ - قَالُوا: لَمَّا بُعِثَ عِيسَى ابْنُ مَرْيَمَ وَجَاءَهُمْ بِالْبَيِّنَاتِ، جَعَلَ الْكَافِرُونَ وَالْمُنَافِقُونَ مِنْ بَنِي إِسْرَائِيلَ يَعْجَبُونَ مِنْهُ وَيَسْتَهْزِئُونَ بِهِ فَيَقُولُونَ: مَا أَكَلَ فُلَانٌ الْبَارِحَةَ، وَمَا ادَّخَرَ فِي بَيْتِهِ ؟ فَيُخْبِرُهُمْ، فَيَزْدَادُ الْمُؤْمِنُونَ إِيمَانًا، وَالْكَافِرُونَ وَالْمُنَافِقُونَ شَكًّا وَكُفْرَانًا، وَكَانَ عِيسَى، مَعَ ذَلِكَ، لَيْسَ لَهُ مَنْزِلٌ يَأْوِي إِلَيْهِ، إِنَّمَا يَسِيحُ فِي الْأَرْضِ لَيْسَ لَهُ قَرَارٌ وَلَا مَوْضِعٌ يُعْرَفُ بِهِ، فَكَانَ أَوَّلَ مَا أَحْيَا مِنَ الْمَوْتَى  ، أَنَّهُ مَرَّ ذَاتَ يَوْمٍ عَلَى امْرَأَةٍ قَاعِدَةٍ عِنْدَ قَبْرٍ وَهِيَ تَبْكِي، فَقَالَ لَهَا: مَا لَكِ أَيَّتُهَا الْمَرْأَةُ ؟ فَقَالَتْ: مَاتَتِ ابْنَةٌ لِي لَمْ يَكُنْ لِي وَلَدٌ غَيْرُهَا، وَإِنِّي عَاهَدْتُ رَبِّي أَنْ لَا أَبْرَحُ مِنْ مَوْضِعِي هَذَا حَتَّى أَذُوقَ مَا ذَاقَتْ مِنَ الْمَوْتِ، أَوْ يُحْيِيَهَا اللَّهُ لِي فَأَنْظُرُ إِلَيْهَا. فَقَالَ لَهَا عِيسَى: أَرَأَيْتِ إِنْ نَظَرْتِ إِلَيْهَا أَرَاجِعَةٌ أَنْتِ ؟ قَالَتْ: نَعَمْ. قَالُوا: فَصَلَّى رَكْعَتَيْنِ، ثُمَّ جَاءَ فَجَلَسَ عِنْدَ الْقَبْرِ، فَنَادَى: يَا فُلَانَةُ قُومِي بِإِذْنِ الرَّحْمَنِ فَاخْرُجِي. قَالَ: فَتَحَرَّكَ الْقَبْرُ، ثُمَّ نَادَى الثَّانِيَةَ، فَانْصَدَعَ الْقَبْرُ بِإِذْنِ اللَّهِ، ثُمَّ نَادَى الثَّالِثَةَ، فَخَرَجَتْ وَهِيَ تَنْفُضُ رَأْسَهَا مِنَ التُّرَابِ، فَقَالَ لَهَا عِيسَى: مَا بَطَّأَ بِكِ عَنِّي ؟ فَقَالَتْ: لَمَّا جَاءَتْنِي الصَّيْحَةُ الْأُولَى بَعَثَ اللَّهُ لِي مَلَكًا فَرَكَّبَ خَلْقِي، ثُمَّ جَاءَتْنِي الصَّيْحَةُ الثَّانِيَةُ، فَرَجَعَ إِلَيَّ رُوحِي، ثُمَّ جَاءَتْنِي الصَّيْحَةُ الثَّالِثَةُ، فَخِفْتُ أَنَّهَا صَيْحَةُ الْقِيَامَةِ، فَشَابَ رَأْسِي وَحَاجِبَايَ وَأَشْفَارُ عَيْنِي ; مِنْ مَخَافَةِ الْقِيَامَةِ. ثُمَّ أَقْبَلَتْ عَلَى أُمِّهَا فَقَالَتْ: يَا أُمَّتَاهُ، مَا حَمَلَكِ عَلَى أَنْ أَذُوقَ كَرْبَ الْمَوْتِ مَرَّتَيْنِ ؟ يَا أُمَّتَاهُ، اصْبِرِي وَاحْتَسِبِي، فَلَا حَاجَةَ لِي فِي الدُّنْيَا، يَا رُوحَ اللَّهِ وَكَلِمَتَهُ، سَلْ رَبِّي أَنْ يَرُدَّنِي إِلَى الْآخِرَةِ، وَأَنْ يُهَوِّنَ عَلَيَّ كَرْبَ الْمَوْتِ. فَدَعَا رَبَّهُ فَقَبَضَهَا إِلَيْهِ، وَاسْتَوَتْ عَلَيْهَا الْأَرْضُ، فَبَلَغَ ذَلِكَ الْيَهُودَ، فَازْدَادُوا عَلَيْهِ غَضَبًا. قَالَ وَهْبٌ: بَيْنَمَا عِيسَى يَلْعَبُ مَعَ الصِّبْيَانِ إِذْ وَثَبَ غُلَامٌ عَلَى صَبِيٍّ فَضَرَبَهُ بِرِجْلِهِ فَقَتَلَهُ فَأَلْقَاهُ بَيْنَ رِجْلَيِ الْمَسِيحِ مُتَلَطِّخًا بِالدَّمِ، فَانْطَلَقُوا بِهِ إِلَى الْحَاكِمِ فِي ذَلِكَ الْبَلَدِ فَقَالُوا: قَتَلَ صَبِيًّا، فَسَأَلَهُ الْحَاكِمُ، فَقَالَ: مَا قَتَلْتُهُ. فَأَرَادُوا أَنْ يَبْطِشُوا بِهِ، فَقَالَ: إِيتُونِي بِالصَّبِيِّ حَتَّى أَسْأَلَهُ مَنْ قَتَلَهُ، فَتَعَجَّبُوا مِنْ قَوْلِهِ، وَأَحْضَرُوا عِنْدَهُ الْقَتِيلَ، فَدَعَا اللَّهَ فَأَحْيَاهُ، فَقَالَ: مَنْ قَتَلَكَ ؟ فَقَالَ: قَتَلَنِي فُلَانٌ، يَعْنِي الَّذِي قَتَلَهُ. فَقَالَ بَنُو إِسْرَائِيلَ لِلْقَتِيلِ: مَنْ هَذَا ؟ قَالَ: هَذَا عِيسَى ابْنُ مَرْيَمَ، ثُمَّ مَاتَ الْغُلَامُ مِنْ سَاعَتِهِ.

     ✧ The beginning of revelation The scholars of the prophetic biography said: Allah, exalted is He, revealed to ʿĪsā ﷺ when he had completed thirty years, and commanded him to appear to the people and call them to Allah, mighty and majestic is He. They were idol worshippers. Then He sent down to him the Gospel in Syriac. The miracle of raising the dead On the authority of Salmān al-Fārisī, he said: There did not remain in their city any chronically ill person, any afflicted one, or any sick person but they gathered to him and he supplicated for them, and Allah healed them. So they believed him and followed him. Then they said to him: Raise for us someone from the hereafter. He said: Whom do you want? They said: Sām b. Nūḥ, for he died so many thousand years ago. He said: Do you know where his grave is? They said: In such-and-such a valley. So they went to the valley. ʿĪsā prayed two rakʿahs, then said: O Lord, they have asked me for what You know, so raise for me Sām b. Nūḥ. Then he said: O Sām b. Nūḥ, rise by Allah's permission. Then he called again in the same manner. Then he called a third time, and he answered him. Then he looked, and the earth had split open from him, and he came out shaking the dust from his head while saying: At Your service, O Messenger of Allah and His Word! Here I am, I have come to you. Then he said: O Children of Israel, this is ʿĪsā b. Maryam, the son of the blessed virgin, the Spirit of Allah and His Word which He cast to Maryam. So believe in him and follow him. Then he said: O Spirit of Allah, when you called me the first time, Allah gathered my joints and bones and fashioned me [as a creation]. When you called me the second time, my spirit returned to me. When you called me the third time, I feared that it might be the Hour, so my hair turned white. Then an angel came to me and said: This is ʿĪsā calling you to confirm his statement. O Spirit of Allah, ask your Lord to return me to the hereafter, for I have no need of this world. ʿĪsā said: Do you wish to remain with me? He said: O ʿĪsā, I detest the agony of death; no taster has ever experienced the like of it. So he supplicated his Lord, and the earth closed over him, and Allah took him to Himself. The number of those who believed in ʿĪsā reached seven thousand. Ibn al-Jawzī said: It has also been narrated that the one he raised was Ḥām [b. Nūḥ]. On the authority of Ibn Shihāb, he said: It was said to ʿĪsā b. Maryam ﷺ: Raise Ḥām b. Nūḥ. He said: Show me his grave. So they showed it to him, and he stood and said: O Ḥām b. Nūḥ, live by Allah's permission. But he did not come out. Then he said it a second time, and there he was with half his head and beard white. He said: What is this? He said: I heard the first call and thought it was from Allah, mighty and majestic is He, so one side of me turned white. Then I heard the second call and knew that it was from this world, so I came out. He said: How long have you been dead? He said: For four thousand years, and the stupor of death has not left me. On the authority of Kaʿb al-Aḥbār, Wahb b. Munabbih, Ibn ʿAbbās, and Salmān al-Fārisī — their narrations being interwoven — they said: When ʿĪsā b. Maryam was sent and came to them with clear signs, the disbelievers and hypocrites among the Children of Israel began to marvel at him and mock him, saying: What did so-and-so eat last night, and what did he store in his house? And he would tell them. The believers increased in faith, while the disbelievers and hypocrites increased in doubt and disbelief. Despite all this, ʿĪsā had no home to which he could retreat; he wandered the earth with no fixed place or known abode. The first of the dead he raised was this: One day he passed by a woman sitting at a grave, weeping. He said to her: What is the matter with you, O woman? She said: A daughter of mine has died; I had no child other than her. And I have covenanted with my Lord not to leave this place of mine until I taste what she tasted of death or Allah raises her for me so that I may look at her. ʿĪsā said to her: If you see her, will you then go back? She said: Yes. They said: He prayed two rakʿahs, then came and sat at the grave and called out: O so-and-so, rise by the permission of the Compassionate and come out. He said: The grave shook. Then he called a second time, and the grave split open by Allah's permission. Then he called a third time, and she came out shaking the dust from her head. ʿĪsā said to her: What delayed you from me? She said: When the first cry came to me, Allah sent me an angel who reassembled my creation. Then the second cry came to me, and my spirit returned to me. Then the third cry came to me, and I feared it was the cry of the Hour, so my head, my eyebrows, and the lashes of my eyes turned white from fear of the Hour. Then she turned to her mother and said: O my mother, what made you make me taste the agony of death twice? O my mother, be patient and seek reward, for I have no need of this world. O Spirit of Allah and His Word, ask my Lord to return me to the hereafter and to make the agony of death easy for me. So he supplicated his Lord, and He took her to Himself, and the earth closed over her. This reached the Jews, and their anger against him increased. Wahb said: While ʿĪsā was playing with the boys, a lad leaped upon a boy and struck him with his foot, killing him, and flung him between the legs of the Messiah, smeared with blood. They took him to the ruler of that town and said: He has killed a boy. The ruler questioned him, and he said: I did not kill him. They wanted to seize him, but he said: Bring me the boy so that I may ask him who killed him. They were astonished at his words and brought the slain boy before him. He supplicated Allah and brought him to life. Then he said: Who killed you? He said: So-and-so killed me, meaning the one who had killed him. The Children of Israel said to the slain boy: Who is this? He said: This is ʿĪsā b. Maryam. Then the boy died at once.

317. Tarikh (al-Tabari) 319No grade recorded

     فَلَمَّا ضَاقَ الْحَالُ -يعني على مريم عليها السلام-، وَانْحَصَرَ الْمَجَالُ وَامْتَنَعَ الْمَقَالُ، عَظُمَ التَّوَكُّلُ عَلَى ذِي الْجَلَالِ، وَلَمْ يَبْقَ إِلَّا الْإِخْلَاصُ وَالِاتِّكَالُ فَأَشَارَتْ إِلَيْهِ أَيْ: خَاطِبُوهُ وَكَلِّمُوهُ ; فَإِنَّ جَوَابَكُمْ عَلَيْهِ، وَمَا تَبْغُونَ مِنَ الْكَلَامِ لَدَيْهِ. فَعِنْدَهَا قَالَ مَنْ كَانَ مِنْهُمْ جَبَّارًا شَقِيًّا: كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا أَيْ: كَيْفَ تُحِيلِينَنَا فِي الْجَوَابِ عَلَى صَبِيٍّ صَغِيرٍ لَا يَعْقِلُ الْخِطَابَ، وَهُوَ مَعَ ذَلِكَ رَضِيعٌ فِي مَهْدِهِ، وَلَا يُمَيِّزُ بَيْنَ مَحْضٍ وَزَبَدِهِ، وَمَا هَذَا مِنْكِ إِلَّا عَلَى سَبِيلِ التَّهَكُّمِ بِنَا وَالِاسْتِهْزَاءِ، وَالتَّنَقُّصِ لَنَا وَالِازْدِرَاءِ ; إِذْ لَا تَرُدِّينَ عَلَيْنَا قَوْلًا نُطْقِيًّا، بَلْ تُحِيلِينَ فِي الْجَوَابِ عَلَى مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا، فَعِنْدَهَا قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا هَذَا أَوَّلُ كَلَامٍ تَفَوَّهَ بِهِ عِيسَى ابْنُ مَرْيَمَ، فَكَانَ أَوَّلَ مَا تَكَلَّمَ بِهِ أَنْ قَالَ إِنِّي عَبْدُ اللَّهِ اعْتَرَفَ لِرَبِّهِ تَعَالَى بِالْعُبُودِيَّةِ، وَأَنَّ اللَّهَ رَبُّهُ، فَنَزَّهَ جَنَابَ اللَّهِ عَنْ قَوْلِ الظَّالِمِينَ فِي زَعْمِهِمْ أَنَّهُ ابْنُ اللَّهِ، بَلْ هُوَ عَبْدُهُ وَرَسُولُهُ وَابْنُ أَمَتِهِ، ثُمَّ بَرَّأَ أُمَّهُ مِمَّا نَسَبَهَا إِلَيْهِ الْجَاهِلُونَ، وَقَذَفُوهَا بِهِ وَرَمَوْهَا بِسَبَبِهِ بِقَوْلِهِ: آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا فَإِنَّ اللَّهَ لَا يُعْطِي النُّبُوَّةَ مَنْ هُوَ كَمَا زَعَمُوا، لَعَنَهُمُ اللَّهُ وَقَبَّحَهُمْ، كَمَا قَالَ تَعَالَى: وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا [ النِّسَاءِ: 156 ]. وَذَلِكَ أَنَّ طَائِفَةً مِنَ الْيَهُودِ فِي ذَلِكَ الزَّمَانِ قَالُوا: إِنَّهَا حَمَلَتْ بِهِ مِنْ زِنًا فِي زَمَنِ الْحَيْضِ، لَعَنَهُمُ اللَّهُ. فَبَرَّأَهَا اللَّهُ مِنْ ذَلِكَ، وَأَخْبَرَ عَنْهَا أَنَّهَا صِدِّيقَةٌ، وَاتَّخَذَ وَلَدَهَا نَبِيًّا مُرْسَلًا، أَحَدَ أُولِي الْعَزْمِ الْخَمْسَةِ الْكِبَارِ، وَلِهَذَا قَالَ: وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَذَلِكَ أَنَّهُ حَيْثُ كَانَ دَعَا إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَنَزَّهَ جَنَابَهُ عَنِ النَّقْصِ وَالْعَيْبِ ; مِنِ اتِّخَاذِ الصَّاحِبَةِ وَالْوَلَدِ، تَعَالَى وَتَقَدَّسَ. وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا وَهَذِهِ وَظِيفَةُ الْعَبِيدِ فِي الْقِيَامِ بِحَقِّ الْعَزِيزِ الْحَمِيدِ ; بِالصَّلَاةِ، وَالْإِحْسَانِ إِلَى الْخَلِيقَةِ بِالزَّكَاةِ، وَهِيَ تَشْتَمِلُ عَلَى طَهَارَةِ النُّفُوسِ مِنَ الْأَخْلَاقِ الرَّذِيلَةِ، وَتَطْهِيرِ الْأَمْوَالِ الْجَزِيلَةِ بِالْعَطِيَّةِ لِلْمَحَاوِيجِ، عَلَى اخْتِلَافِ الْأَصْنَافِ، وَقِرَى الْأَضْيَافِ، وَالنَّفَقَاتِ عَلَى الزَّوْجَاتِ، وَالْأَرِقَّاءِ، وَالْقَرَابَاتِ، وَسَائِرِ وُجُوهِ الطَّاعَاتِ وَأَنْوَاعِ الْقُرُبَاتِ، ثُمَّ قَالَ: وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا أَيْ: وَجَعَلَنِي بَرًّا بِوَالِدَتِي، وَذَلِكَ أَنَّهُ تَأَكَّدَ حَقُّهَا عَلَيْهِ، لِتَمَحُّضِ جِهَتِهَا، إِذْ لَا وَالِدَ لَهُ سِوَاهَا، فَسُبْحَانَ مَنْ خَلَقَ الْخَلِيقَةَ وَبَرَأَهَا، وَأَعْطَى كُلَّ نَفْسٍ هُدَاهَا. وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا أَيْ: لَسْتُ بِفَظٍّ وَلَا غَلِيظٍ، وَلَا يَصْدُرُ مِنِّي قَوْلٌ وَلَا فِعْلٌ يُنَافِي أَمْرَ اللَّهِ وَطَاعَتَهُ. وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا وَهَذِهِ الْمَوَاطِنُ الثَّلَاثَةُ الَّتِي تَقَدَّمَ الْكَلَامُ عَلَيْهَا فِي قِصَّةِ يَحْيَى بْنِ زَكَرِيَّا، عَلَيْهِمَا السَّلَامُ.

     ✧ When the situation became difficult—meaning for Maryam (peace be upon her)—and the scope was restricted and speech was prevented, reliance upon the Possessor of Majesty became great, and nothing remained except sincerity and dependence, so she pointed to him, that is: address him and speak to him, for your answer is upon him, and what you seek of speech is with him. At that point, those among them who were tyrants, wretched, said: “How can we speak to one who was in the cradle a child?” That is: how can you refer us for an answer to a small child who does not understand speech, and who is, moreover, an infant in his cradle, unable to distinguish between pure milk and its froth? And this from you is nothing but mockery of us, derision, belittling us, and contempt; for you do not return to us a spoken word, but instead refer us for an answer to one who was in the cradle a child. Thereupon he said: “Indeed, I am the servant of Allah. He has given me the Book and made me a prophet, and made me blessed wherever I am, and enjoined upon me prayer and zakah as long as I live.” This is the first speech ʿĪsā son of Maryam uttered, and the first thing he said was “Indeed, I am the servant of Allah.” He professed to his Lord, Exalted be He, servitude, and that Allah is his Lord, thus exalting the presence of Allah above the saying of the wrongdoers in their claim that he is the son of Allah. Rather, he is His servant and His messenger and the son of His handmaiden. Then he cleared his mother of what the ignorant attributed to her, and with which they slandered her and cast at her on his account, by his words: “He has given me the Book and made me a prophet,” for Allah does not grant prophethood to one who is as they claimed—may Allah curse them and disfigure them—as Allah, Exalted be He, said: “And for their disbelief and their saying against Maryam a great slander” [an-Nisāʾ: 156]. That is because a group of the Jews at that time said that she conceived him through fornication during her menstrual period—may Allah curse them. So Allah cleared her of that, and reported that she is a woman of truth, and made her son a prophet sent, one of the five great Messengers of firm resolve. For this reason he said: “and made me blessed wherever I am,” for wherever he was he called to the worship of Allah alone, with no partner, and exalted His presence above deficiency and defect—from taking a consort or a son—exalted and sanctified be He. “And enjoined upon me prayer and zakah as long as I live”—and this is the duty of servants in fulfilling the right of the Mighty, the Praiseworthy through prayer, and in doing good to creation through zakah, which includes purification of souls from blameworthy character traits and cleansing of abundant wealth by giving to the needy of various categories, hosting guests, spending on wives, slaves, and relatives, and all other forms of obedience and types of acts of nearness. Then he said: “and dutiful to my mother, and He has not made me a tyrant, wretched,” that is: He made me dutiful to my mother, for her right over him was confirmed because of the purity of her side, since he had no father other than her—so glory be to Him who created creation and brought it forth, and gave every soul its guidance. “And He has not made me a tyrant, wretched,” that is: I am neither harsh nor rough, and no word or deed issues from me that contradicts the command of Allah and obedience to Him. “And peace be upon me the day I was born, the day I die, and the day I am raised alive”—and these are the three occasions mentioned earlier in the story of Yaḥyā b. Zakariyyā, upon them both be peace.

318. Tarikh (al-Tabari) 320No grade recorded

     ذِكْرُ خَبَرِ الْمَائِدَةِ قَالَ اللَّهُ تَعَالَى: إِذْ قَالَ الْحَوَارِيُّونَ يَا عِيسَى ابْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ قَالَ اتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ قَالُوا نُرِيدُ أَنْ نَأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَنْ قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ [ الْمَائِدَةِ: 112 - 115 ]. قَدْ ذَكَرْنَا فِي التَّفْسِيرِ الْآثَارَ الْوَارِدَةَ فِي نُزُولِ الْمَائِدَةِ، أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، أَمَرَ الْحَوَارِيِّينَ بِصِيَامِ ثَلَاثِينَ يَوْمًا، فَلَمَّا أَتَمُّوهَا سَأَلُوا مِنْ عِيسَى إِنْزَالَ مَائِدَةٍ مِنَ السَّمَاءِ عَلَيْهِمْ لِيَأْكُلُوا مِنْهَا  وَتَطْمَئِنَّ بِذَلِكَ قُلُوبُهُمْ، أَنَّ اللَّهَ قَدْ تَقَبَّلَ صِيَامَهُمْ وَأَجَابَهُمْ إِلَى طَلِبَتِهِمْ، وَتَكُونَ لَهُمْ عِيدًا يُفْطِرُونَ عَلَيْهَا يَوْمَ فِطْرِهِمْ، وَتَكُونَ كَافِيَةً لِأَوَّلِهِمْ وَآخِرِهِمْ، لِغَنِيِّهِمْ وَفَقِيرِهِمْ، فَوَعَظَهُمْ عِيسَى، عَلَيْهِ السَّلَامُ، فِي ذَلِكَ وَخَافَ عَلَيْهِمْ أَنْ لَا يَقُومُوا بِشُكْرِهَا، وَلَا يُؤَدُّوا حَقَّ شُرُوطِهَا، فَأَبَوْا عَلَيْهِ إِلَّا أَنْ يَسْأَلَ لَهُمْ ذَلِكَ مِنْ رَبِّهِ، عَزَّ وَجَلَّ، فَلَمَّا لَمْ يُقْلِعُوا عَنْ ذَلِكَ، قَامَ إِلَى مُصَلَّاهُ وَلَبِسَ مِسْحًا مِنْ شَعْرٍ، وَصَفَّ بَيْنَ قَدَمَيْهِ وَأَطْرَقَ رَأْسَهُ، وَأَسْبَلَ عَيْنَيْهِ بِالْبُكَاءِ، وَتَضَرَّعَ إِلَى اللَّهِ فِي الدُّعَاءِ وَالسُّؤَالِ، أَنْ يُجَابُوا إِلَى مَا طَلَبُوا، فَأَنْزَلَ اللَّهُ تَعَالَى الْمَائِدَةَ مِنَ السَّمَاءِ، وَالنَّاسُ يَنْظُرُونَ إِلَيْهَا تَنْحَدِرُ بَيْنَ غَمَامَتَيْنِ، وَجَعَلَتْ تَدْنُو قَلِيلًا قَلِيلًا، وَكُلَّمَا دَنَتْ سَأَلَ عِيسَى، عَلَيْهِ السَّلَامُ، رَبَّهُ، عَزَّ وَجَلَّ، أَنْ يَجْعَلَهَا رَحْمَةً لَا نِقْمَةً وَأَنْ يَجْعَلَهَا بَرَكَةً وَسَلَامَةً، فَلَمْ تَزَلْ تَدْنُو حَتَّى اسْتَقَرَّتْ بَيْنَ يَدَيْ عِيسَى، عَلَيْهِ السَّلَامُ، وَهِيَ مُغَطَّاةٌ بِمَنْدِيلٍ، فَقَامَ عِيسَى يَكْشِفُ عَنْهَا، وَهُوَ يَقُولُ: بِسْمِ اللَّهِ خَيْرُ الرَّازِقِينَ. فَإِذَا عَلَيْهَا سَبْعَةٌ مِنَ الْحِيتَانِ، وَسَبْعَةُ أَرْغِفَةٍ، وَيُقَالُ: وَخَلٌّ. وَيُقَالُ: وَرُمَّانٌ وَثِمَارٌ. وَلَهَا رَائِحَةٌ عَظِيمَةٌ جِدًّا. قَالَ اللَّهُ لَهَا: كُونِي. فَكَانَتْ، ثُمَّ أَمَرَهُمْ بِالْأَكْلِ مِنْهَا، فَقَالُوا: لَا نَأْكُلُ حَتَّى تَأْكُلَ. فَقَالَ: إِنَّكُمُ الَّذِينَ ابْتَدَأْتُمُ السُّؤَالَ لَهَا. فَأَبَوْا أَنْ يَأْكُلُوا مِنْهَا ابْتِدَاءً، فَأَمَرَ الْفُقَرَاءَ وَالْمَحَاوِيجَ وَالْمَرْضَى وَالزَّمْنَى، وَكَانُوا قَرِبَيًا مِنْ أَلْفٍ وَثَلَاثِمِائَةٍ، فَأَكَلُوا مِنْهَا فَبَرَأَ كُلُّ مَنْ بِهِ عَاهَةٌ، أَوْ آفَةٌ، أَوْ مَرَضٌ مُزْمِنٌ، فَنَدِمَ النَّاسُ عَلَى تَرْكِ الْأَكْلِ مِنْهَا ; لِمَا رَأَوْا مِنْ إِصْلَاحِ حَالِ أُولَئِكَ، ثُمَّ قِيلَ: إِنَّهَا كَانَتْ تَنْزِلُ كُلَّ يَوْمٍ مَرَّةً، فَيَأْكُلُ النَّاسُ مِنْهَا، يَأْكُلُ آخِرُهُمْ كَمَا يَأْكُلُ أَوَّلُهُمْ، حَتَّى قِيلَ: إِنَّهَا كَانَ يَأْكُلُ مِنْهَا نَحْوُ سَبْعَةِ آلَافٍ. ثُمَّ كَانَتْ تَنْزِلُ يَوْمًا بَعْدَ يَوْمٍ، كَمَا كَانَتْ نَاقَةُ صَالِحٍ يَشْرَبُونَ لَبَنَهَا يَوْمًا بَعْدَ يَوْمٍ. ثُمَّ أَمَرَ اللَّهُ عِيسَى أَنْ يَقْصُرَهَا عَلَى الْفُقَرَاءِ أَوِ الْمَحَاوِيجِ، دُونَ الْأَغْنِيَاءِ، فَشَقَّ ذَلِكَ عَلَى كَثِيرٍ مِنَ النَّاسِ، وَتَكَلَّمَ مُنَافِقُوهُمْ فِي ذَلِكَ، فَرُفِعَتْ بِالْكُلِّيَّةِ، وَمُسِخَ الَّذِينَ تَكَلَّمُوا فِي ذَلِكَ خَنَازِيرَ. وَعَنْ عَمَّارِ بْنِ يَاسِرٍ، عَنِ النَّبِيِّ ﷺ قَالَ: نَزَلَتِ الْمَائِدَةُ مِنَ السَّمَاءِ خُبْزٌ وَلَحْمٌ، وَأُمِرُوا أَنْ لَا يَخُونُوا، وَلَا يَدَّخِرُوا، وَلَا يَرْفَعُوا لِغَدٍ، فَخَانُوا وَادَّخَرُوا وَرَفَعُوا، فَمُسِخُوا قِرَدَةً وَخَنَازِيرَ وَقِيلَ: إِنَّ الْعُلَمَاءَ اخْتَلَفُوا فِي الْمَائِدَةِ، هَلْ نَزَلَتْ أَمْ لَا ؟ فَالْجُمْهُورُ أَنَّهَا نَزَلَتْ، كَمَا دَلَّتْ عَلَيْهِ هَذِهِ الْآثَارُ، وَكَمَا هُوَ الْمَفْهُومُ مِنْ ظَاهِرِ سِيَاقِ الْقُرْآنِ، وَلَا سِيَّمَا قَوْلُهُ: إِنِّي مُنَزِّلُهَا عَلَيْكُمْ كَمَا قَرَّرَهُ ابْنُ جَرِيرٍ. وَاللَّهُ أَعْلَمُ. وَقَدْ رَوَى ابْنُ جَرِيرٍ بِإِسْنَادٍ صَحِيحٍ إِلَى مُجَاهِدٍ، وَإِلَى الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ، أَنَّهُمَا قَالَا: لَمْ تَنْزِلْ. وَإِنَّهُمْ أَبَوْا نُزُولَهَا، حِينَ قَالَ: فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ وَلِهَذَا قِيلَ: إِنَّ النَّصَارَى لَا يَعْرِفُونَ خَبَرَ الْمَائِدَةِ، وَلَيْسَ مَذْكُورًا فِي كِتَابِهِمْ مَعَ أَنَّ خَبَرَهَا مِمَّا تَتَوَفَّرُ الدَّوَاعِي عَلَى نَقْلِهِ. وَاللَّهُ أَعْلَمُ. وَقِيلَ: أَنَّ سَبَبُ ذَلِكَ: أَنَّ الْحَوَارِيِّينَ قَالُوا لَهُ: يَا عِيسَى هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ فَدَعَا عِيسَى فَقَالَ: اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا فَأَنْزَلَ اللَّهُ الَمَّائِدَةَ عَلَيْهَا خُبْزٌ وَلَحْمٌ يَأْكُلُونَ مِنْهَا وَلَا تَنْفَدُ، فَقَالَ لَهُمْ: إِنَّهَا مُقِيمَةٌ مَا لَمْ تَدَّخِرُوا مِنْهَا. فَمَا مَضَى يَوْمُهُمْ حَتَّى ادَّخَرُوا. وَقِيلَ: أَقْبَلَتِ الْمَلَائِكَةُ تَحْمِلُ الْمَائِدَةَ عَلَيْهَا سَبْعَةُ أَرْغِفَةٍ وَسَبْعَةُ أَحْوَاتٍ حَتَّى وَضَعُوهَا بَيْنَ أَيْدِيهِمْ، فَأَكَلَ مِنْهَا آخِرُ النَّاسِ كَمَا أَكَلَ أَوَّلُهُمْ، وَقِيلَ: كَانَ عَلَيْهَا مِنْ ثِمَارِ الْجَنَّةِ، وَقِيلَ: كَانَتْ تُمَدُّ بِكُلِّ طَعَامٍ إِلَّا اللَّحْمَ، وَقِيلَ: كَانَتْ سَمَكَةً فِيهَا طَعْمُ كُلِّ شَيْءٍ، فَلَمَّا أَكَلُوا مِنْهَا، وَهُمْ خَمْسَةُ آلَافٍ، وَزَادَتْ حَتَّى بَلَغَ الطَّعَامُ رُكَبَهُمْ، قَالُوا: نَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ، ثُمَّ تَفَرَّقُوا فَتَحَدَّثُوا بِذَلِكَ. فَكَذَّبَ بِهِ مَنْ لَمْ يَشْهَدْهُ، وَقَالُوا: سَحَرَ أَعْيُنَكُمْ، فَافْتَتَنَ بَعْضُهُمْ وَكَفَرَ، فَمُسِخُوا خَنَازِيرَ لَيْسَ فِيهِمُ امْرَأَةٌ وَلَا صَبِيٌّ، فَبَقُوا ثَلَاثَةَ أَيَّامٍ، ثُمَّ هَلَكُوا وَلَمْ يَتَوَالَدُوا. وَقِيلَ: كَانَتِ الَمَّائِدَةُ سُفْرَةً حَمْرَاءَ تَحْتَهَا غَمَامَةٌ وَفَوْقَهَا غَمَامَةٌ وَهُمْ يَنْظُرُونَ إِلَيْهَا تَنْزِلُ حَتَّى سَقَطَتْ بَيْنَ أَيْدِيهِمْ، فَبَكَى عِيسَى وَقَالَ: اللَّهُمَّ اجْعَلْنِي مِنَ الشَّاكِرِينَ ! اللَّهُمَّ اجْعَلْهَا رَحْمَةً وَلَا تَجْعَلْهَا مُثْلَةً وَلَا عُقُوبَةً ! وَالْيَهُودُ يَنْظُرُونَ إِلَى شَيْءٍ لَمْ يَرَوْا مِثْلَهُ وَلَمْ يَجِدُوا رِيحًا أَطْيَبَ مِنْ رِيحِهَا. فَقَالَ شَمْعُونُ: يَا رُوحَ اللَّهِ، أَمِنْ طَعَامِ الدُّنْيَا أَمْ مِنْ طَعَامِ الْجَنَّةِ ؟ فَقَالَ الْمَسِيحُ: لَا مِنْ طَعَامِ الدُّنْيَا وَلَا مِنْ طَعَامِ الْآخِرَةِ، إِنَّمَا هُوَ شَيْءٌ خَلَقَهُ اللَّهُ بِقُدْرَتِهِ. فَقَالَ لَهُمْ: كُلُوا مِمَّا سَأَلْتُمْ. فَقَالُوا لَهُ: كُلْ أَنْتَ يَا رُوحُ. فَقَالَ: مَعَاذَ اللَّهِ أَنْ آكُلَ مِنْهَا ! فَلَمْ يَأْكُلْ وَلَمْ يَأْكُلُوا مِنْهَا، فَدَعَا الْمَرْضَى، وَالزَّمْنَى، وَالْفُقَرَاءَ، فَأَكَلُوا مِنْهَا، وَهُمْ أَلْفٌ وَثَلَاثُمِائَةٍ، فَشَبِعُوا، وَهِيَ بِحَالِهَا لَمْ تَنْقُصْ، فَصَحَّ الْمَرْضَى، وَالزَّمْنَى، وَاسْتَغْنَى الْفُقَرَاءُ، ثُمَّ صَعِدَتْ وَهُمْ يَنْظُرُونَ إِلَيْهَا حَتَّى تَوَارَتْ، وَنَدِمَ الْحَوَارِيُّونَ حَيْثُ لَمْ يَأْكُلُوا مِنْهَا. وَقِيلَ: إِنَّهَا نَزَلَتْ أَرْبَعِينَ يَوْمًا، كَانَتْ تَنْزِلُ يَوْمًا وَتَنْقَطِعُ يَوْمًا، وَأَمَرَ اللَّهُ عِيسَى أَنْ يَدْعُوَ إِلَيْهَا الْفُقَرَاءَ دُونَ الْأَغْنِيَاءِ، فَفَعَلَ ذَلِكَ، فَاشْتَدَّ عَلَى الْأَغْنِيَاءِ وَجَحَدُوا نُزُولَهَا وَشَكُّوا فِي ذَلِكَ وَشَكَّكُوا غَيْرَهُمْ فِيهَا، فَأَوْحَى اللَّهُ إِلَى عِيسَى: إِنِّي شَرَطْتُ أَنْ أُعَذِّبَ الْمُكَذِّبِينَ عَذَابًا لَا أُعَذِّبُ بِهِ أَحَدًا مِنَ الْعَالَمِينَ، فَمَسَخَ مِنْهُمْ ثَلَاثَمِائَةٍ وَثَلَاثَةً وَثَلَاثِينَ رَجُلًا فَأَصْبَحُوا خَنَازِيرَ. فَلَمَّا رَأَى النَّاسُ ذَلِكَ فَزِعُوا إِلَى عِيسَى وَبَكَوْا، وَبَكَى عِيسَى عَلَى الْمَمْسُوخِينَ. فَلَمَّا أَبْصَرَتِ الْخَنَازِيرُ عِيسَى بَكَوْا وَطَافُوا وَهُوَ يَدْعُوهُمْ بِأَسْمَائِهِمْ وَيُشِيرُونَ بِرُءُوسِهِمْ وَلَا يَقْدِرُونَ عَلَى الْكَلَامِ، فَعَاشُوا ثَلَاثَةَ أَيَّامٍ ثُمَّ هَلَكُوا.

     ✧ The Account of the Table Spread God, exalted be He, said: When the disciples said, "O ʿĪsā son of Maryam, is your Lord able to send down upon us a table spread from heaven?" He said, "Fear God, if you are believers." They said, "We desire to eat from it and let our hearts be reassured and know that you have spoken truly to us and be among its witnesses." ʿĪsā son of Maryam said, "O God, our Lord, send down upon us a table spread from heaven to be a festival for us, for the first of us and the last of us, and a sign from You; and provide for us, for You are the best of providers." God said, "I am sending it down upon you. But whoever disbelieves afterwards among you, I will punish him with a punishment with which I will not punish anyone among the worlds." [al-Māʾidah: 112–115]. We have already mentioned in the commentary the reports that have come down about the sending down of the table spread: that ʿĪsā ﷺ ordered the disciples to fast for thirty days, and when they completed it, they asked ʿĪsā to send down upon them a table spread from heaven so that they might eat from it and their hearts be reassured thereby that God had accepted their fasting and answered their request, and that it might be a festival for them on which they would break their fast on the day of their breaking the fast, and that it might suffice for their first and their last, for their rich and their poor. ʿĪsā ﷺ admonished them regarding that and feared for them that they would not fulfill its gratitude or carry out the obligations of its conditions, but they refused him anything except that he ask for them that from his Lord, mighty and glorious. When they would not desist from that, he went to his place of prayer, put on a garment of hair, stood with his feet together, bowed his head, let his eyes flow with tears, and humbly implored God in supplication and request that they be answered in what they asked. Then God, exalted be He, sent down the table spread from heaven while the people were looking at it descending between two clouds. It kept drawing near little by little, and each time it drew near, ʿĪsā ﷺ asked his Lord, mighty and glorious, to make it a mercy and not a punishment, and to make it a blessing and a source of wellbeing. It continued to draw near until it settled before ʿĪsā ﷺ, covered with a cloth. Then ʿĪsā rose to uncover it, saying: "In the name of God, the best of providers." And behold, upon it were seven fish and seven loaves of bread; it is said also vinegar; it is said also pomegranates and fruits. It had a very great fragrance. God said to it: "Be," and it was. Then he ordered them to eat from it, but they said, "We will not eat until you eat." He said, "You are the ones who began the request for it." But they refused to eat from it first. So he ordered the poor, the needy, the sick, and the chronically ill—they were close to one thousand three hundred—and they ate from it, and everyone who had a defect, an ailment, or a chronic illness was healed. The people regretted having refrained from eating from it because of what they saw of the improvement in the condition of those people. Then it is said that it used to descend once every day, and the people would eat from it, the last of them eating just as the first of them ate, until it is said that about seven thousand ate from it. Then it used to descend every other day, just as the she-camel of Ṣāliḥ—they used to drink its milk every other day. Then God commanded ʿĪsā to restrict it to the poor or the needy, excluding the rich. That distressed many of the people, and their hypocrites spoke about that, so it was lifted entirely, and those who spoke about that were transformed into pigs. And on the authority of ʿAmmār b. Yāsir, from the Prophet ﷺ, who said: "The table spread came down from heaven as bread and meat, and they were commanded not to betray, not to store up, and not to set aside for the morrow. But they betrayed, stored up, and set aside, so they were transformed into apes and pigs." It is said that the scholars differed about the table spread: did it descend or not? The majority hold that it descended, as indicated by these reports and as understood from the apparent context of the Qurʾān, especially His saying: "I am sending it down upon you," as Ibn Jarīr affirmed. And God knows best. Ibn Jarīr narrated with a sound chain of transmission to Mujāhid and to al-Ḥasan b. Abī al-Ḥasan al-Baṣrī that they both said: "It did not descend. They refused its descent when He said: 'But whoever disbelieves afterwards among you, I will punish him with a punishment with which I will not punish anyone among the worlds.'" For this reason it is said that the Christians do not know the account of the table spread, and it is not mentioned in their book, although its account is something whose transmission the motives would be strong for. And God knows best. It is said that the reason for that is that the disciples said to him: "O ʿĪsā, is your Lord able to send down upon us a table spread from heaven?" So ʿĪsā supplicated, saying: "O God, our Lord, send down upon us a table spread from heaven to be a festival for us, for the first of us and the last of us." So God sent down the table spread, upon it bread and meat from which they ate and which did not run out. He said to them: "It will remain as long as you do not store up from it." But the day had not passed before they stored up. It is said: The angels came carrying the table spread, upon it seven loaves of bread and seven fish, until they placed it before them, and the last of the people ate from it just as the first of them ate. It is said: Upon it were fruits of Paradise. It is said: It was supplied with every food except meat. It is said: It was a fish containing the taste of everything. When they ate from it—and they were five thousand—it increased until the food reached their knees. They said: "We bear witness that you are the Messenger of God." Then they dispersed and spoke about that. Those who had not witnessed it denied it and said: "He has bewitched your eyes." So some of them were put to trial and disbelieved, and they were transformed into pigs; among them were no woman and no child. They remained three days, then perished and did not reproduce. It is said: The table spread was a red eating cloth, beneath it a cloud and above it a cloud, while they were looking at it descending until it fell before them. ʿĪsā wept and said: "O God, make me among the thankful! O God, make it a mercy and do not make it a punishment or a retribution!" while the Jews were looking at something the like of which they had never seen, and they found no scent more pleasant than its scent. Shamʿūn said: "O Spirit of God, is it from the food of this world or from the food of Paradise?" The Messiah said: "Neither from the food of this world nor from the food of the Hereafter; it is only something God created by His power." Then he said to them: "Eat from what you asked for." They said to him: "Eat yourself, O Spirit." He said: "I seek refuge in God from eating from it!" So he did not eat, and they did not eat from it. Then he called the sick, the chronically ill, and the poor, and they ate from it—they were one thousand three hundred—and they were satisfied while it remained as it was, not diminished. The sick and chronically ill became healthy, the poor became self-sufficient, then it ascended while they were looking at it until it disappeared, and the disciples regretted not having eaten from it. It is said: It descended for forty days, descending one day and stopping one day. God commanded ʿĪsā to invite the poor to it, excluding the rich. He did that, and it became hard on the rich, and they denied its descent, doubted it, and caused others to doubt it. So God revealed to ʿĪsā: "I stipulated that I would punish the deniers with a punishment with which I would not punish anyone among the worlds." Then he transformed among them three hundred and thirty-three men, and they became pigs in the morning. When the people saw that, they went in fear to ʿĪsā and wept, and ʿĪsā wept over the transformed ones. When the pigs saw ʿĪsā, they wept and went around him, while he called them by their names, and they gestured with their heads but could not speak. They lived three days, then perished.

319. Tarikh (al-Tabari) 321No grade recorded

     عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ، قَالَ: فَقَدَ الْحَوَارِيُّونَ نَبِيَّهُمْ عِيسَى، فَقِيلَ لَهُمْ: تَوَجَّهَ نَحْوَ الْبَحْرِ. فَانْطَلَقُوا يَطْلُبُونَهُ، فَلَمَّا انْتَهَوْا إِلَى الْبَحْرِ، إِذَا هُوَ يَمْشِي عَلَى الْمَاءِ، يَرْفَعُهُ الْمَوْجُ مَرَّةً وَيَضَعُهُ أُخْرَى، وَعَلَيْهِ كِسَاءٌ، مُرْتَدٍ بِنِصْفِهِ، وَمُؤْتَزِرٌ بِنِصْفِهِ حَتَّى انْتَهَى إِلَيْهِمْ، فَقَالَ لَهُ بَعْضُهُمْ - قَالَ أَبُو هِلَالٍ: ظَنَنْتُ أَنَّهُ مَنْ أَفَاضِلِهِمْ -: أَلَا أَجِيءُ إِلَيْكَ يَا نَبِيَّ اللَّهِ ؟ قَالَ: بَلَى. قَالَ: فَوَضَعَ إِحْدَى رِجْلَيْهِ عَلَى الْمَاءِ، ثُمَّ ذَهَبَ لِيَضَعَ الْأُخْرَى فَقَالَ: أَوَّهْ، غَرِقْتُ يَا نَبِيَّ اللَّهِ. فَقَالَ: أَرِنِي يَدَكَ يَا قَصِيرَ الْإِيمَانِ، لَوْ أَنَّ لِابْنِ آدَمَ مِنَ الْيَقِينِ قَدْرَ شَعِيرَةٍ، مَشَى عَلَى الْمَاءِ. وَعَنِ الْفُضَيْلِ بْنِ عِيَاضٍ قَالَ: قِيلَ لِعِيسَى ابْنِ مَرْيَمَ: يَا عِيسَى، بِأَيِّ شَيْءٍ تَمْشِي عَلَى الْمَاءِ ؟ قَالَ: بِالْإِيمَانِ وَالْيَقِينِ. قَالُوا: فَإِنَّا آمَنَّا كَمَا آمَنْتَ وَأَيْقَنَّا كَمَا أَيْقَنْتَ. قَالَ: فَامْشُوا إِذًا. قَالَ: فَمَشَوْا مَعَهُ فِي الْمَوْجِ فَغَرِقُوا. فَقَالَ لَهُمْ عِيسَى: مَا لَكُمْ ؟ فَقَالُوا: خِفْنَا الْمَوْجَ. قَالَ: أَلَا خِفْتُمْ رَبَّ الْمَوْجِ. قَالَ: فَأَخْرَجَهُمْ ثُمَّ ضَرَبَ بِيَدِهِ إِلَى الْأَرْضِ، فَقَبَضَ بِهَا ثُمَّ بَسَطَهَا، فَإِذَا فِي إِحْدَى يَدَيْهِ ذَهَبٌ، وَفِي الْأُخْرَى مَدَرٌ أَوْ حَصًى، فَقَالَ: أَيُّهُمَا أَحْلَى فِي قُلُوبِكُمْ ؟ قَالُوا: هَذَا الذَّهَبُ. قَالَ: فَإِنَّهُمَا عِنْدِي سَوَاءٌ.

     ✧ From Bakr b. ʿAbd Allāh al-Muzanī, who said: The disciples lost their prophet ʿĪsā, and it was said to them: He headed toward the sea. So they set off seeking him. When they reached the sea, there he was walking on the water, the wave lifting him once and lowering him another, and upon him was a cloak, wrapped in half of it and wrapped around his waist with half of it, until he reached them. Then one of them said to him — Abū Hilāl said: I thought he was one of their most virtuous —: Shall I not come to you, O Prophet of God? He said: Yes. He said: So he placed one of his feet on the water, then went to place the other, and said: Alas, I have drowned, O Prophet of God. He said: Show me your hand, O short of faith. If the son of Adam had a grain of barley's weight of certainty, he would walk on the water. And from al-Fuḍayl b. ʿIyāḍ, who said: It was said to ʿĪsā b. Maryam: O ʿĪsā, by what thing do you walk on the water? He said: By faith and certainty. They said: We have believed as you believed, and attained certainty as you attained certainty. He said: Then walk. He said: So they walked with him in the wave and drowned. Then ʿĪsā said to them: What is the matter with you? They said: We feared the wave. He said: Would you not fear the Lord of the wave? He said: Then he brought them out, then struck his hand to the ground, seized with it, then opened it, and behold, in one of his hands was gold, and in the other was clay or pebbles. He said: Which of the two is sweeter in your hearts? They said: This gold. He said: Indeed, they are both equal to me.

320. Tarikh (al-Tabari) 322No grade recorded

     وَقَالَ تَعَالَى: وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُبِينٌ وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ الْكَذِبَ وَهُوَ يُدْعَى إِلَى الْإِسْلَامِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ [ الصَّفِّ: 6 - 9 ]. إِلَى أَنْ قَالَ بَعْدَ ذَلِكَ: يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنْصَارَ اللَّهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنْصَارِي إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ فَآمَنَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ وَكَفَرَتْ طَائِفَةٌ فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَى عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ [ الصَّفِّ: 14 ]. فَعِيسَى، عَلَيْهِ السَّلَامُ، هُوَ خَاتَمُ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ، وَقَدْ قَامَ فِيهِمْ خَطِيبًا فَبَشَّرَهُمْ بِخَاتَمِ الْأَنْبِيَاءِ الْآتِي بَعْدَهُ  ، وَنَوَّهَ بِاسْمِهِ، وَذَكَرَ لَهُمْ صِفَتَهُ لِيَعْرِفُوهُ وَيُتَابِعُوهُ إِذَا شَاهَدُوهُ ; إِقَامَةً لِلْحُجَّةِ عَلَيْهِمْ، وَإِحْسَانًا مِنَ اللَّهِ إِلَيْهِمْ، كَمَا قَالَ تَعَالَى: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَئِكَ هُمُ الْمُفْلِحُونَ [ الْأَعْرَافِ: 157 ]. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ أَنَّهُمْ قَالُوا: يَا رَسُولَ اللَّهِ، أَخْبِرْنَا عَنْ نَفْسِكَ. قَالَ: دَعْوَةُ أَبِي إِبْرَاهِيمَ، وَبُشْرَى عِيسَى، وَرَأَتْ أُمِّي حِينَ حَمَلَتْ بِي كَأَنَّهُ خَرَجَ مِنْهَا نُورٌ أَضَاءَتْ لَهُ قُصُورُ بُصْرَى مِنْ أَرْضِ الشَّامِ وَقَدْ رُوِيَ عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ، وَأَبِي أُمَامَةَ، عَنِ النَّبِيِّ ﷺ نَحْوُ هَذَا، وَفِيهِ: دَعْوَةُ أَبِي إِبْرَاهِيمَ، وَبُشْرَى عِيسَى وَذَلِكَ أَنَّ إِبْرَاهِيمَ لَمَّا بَنَى الْكَعْبَةَ قَالَ: رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ [ الْبَقَرَةِ: 129 ]. الْآيَةَ. وَلَمَّا انْتَهَتِ النُّبُوَّةُ فِي بَنِي إِسْرَائِيلَ إِلَى عِيسَى، قَامَ فِيهِمْ خَطِيبًا، فَأَخْبَرَهُمْ أَنَّ النُّبُوَّةَ قَدِ انْقَطَعَتْ عَنْهُمْ، وَأَنَّهَا بَعْدَهُ فِي النَّبِيِّ الْعَرَبِيِّ الْأُمِّيِّ، خَاتَمِ الْأَنْبِيَاءِ عَلَى الْإِطْلَاقِ، أَحْمَدَ، وَهُوَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، الَّذِي هُوَ مِنْ سُلَالَةِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ، عَلَيْهِمُ السَّلَامُ. قَالَ اللَّهُ تَعَالَى: فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُبِينٌ يُحْتَمَلُ عَوْدُ الضَّمِيرِ إِلَى عِيسَى، عَلَيْهِ السَّلَامُ، وَيُحْتَمَلُ عُودُهُ إِلَى مُحَمَّدٍ ﷺ، ثُمَّ حَرَّضَ تَعَالَى عِبَادَهُ الْمُؤْمِنِينَ عَلَى نُصْرَةِ الْإِسْلَامِ وَأَهْلِهِ، وَنُصْرَةِ نَبِيِّهِ وَمُؤَازَرَتِهِ وَمُعَاوَنَتِهِ عَلَى إِقَامَةِ الدِّينِ وَنَشْرِ الدَّعْوَةِ، فَقَالَ: يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنْصَارَ اللَّهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنْصَارِي إِلَى اللَّهِ أَيْ: مَنْ يُسَاعِدُنِي فِي الدَّعْوَةِ إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ وَكَانَ ذَلِكَ فِي قَرْيَةٍ يُقَالُ لَهَا: النَّاصِرَةُ. فَسُمُّوا النَّصَارَى بِذَلِكَ. قَالَ اللَّهُ تَعَالَى: فَآمَنَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ وَكَفَرَتْ طَائِفَةٌ يَعْنِي، لَمَّا دَعَا عِيسَى بَنِي إِسْرَائِيلَ وَغَيْرَهُمْ إِلَى اللَّهِ تَعَالَى، مِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ، فَكَانَ مِمَّنْ آمَنَ بِهِ أَهْلُ أَنْطَاكِيَةَ بِكَمَالِهِمْ، فِيمَا ذَكَرَهُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ السِّيَرِ وَالتَّوَارِيخِ وَالتَّفْسِيرِ، بَعَثَ إِلَيْهِمْ رُسُلًا ثَلَاثَةً، أَحَدُهُمْ شَمْعُونُ الصَّفَا، فَآمَنُوا وَاسْتَجَابُوا، وَلَيْسَ هَؤُلَاءِ هُمُ الْمَذْكُورِينَ فِي سُورَةِ " يس " لِمَا تَقَدَّمَ تَقْرِيرُهُ فِي قِصَّةِ أَصْحَابِ الْقَرْيَةِ، وَكَفَرَ آخَرُونَ مِنْ بَنِي إِسْرَائِيلَ، وَهْمُ جُمْهُورُ الْيَهُودِ، فَأَيَّدَ اللَّهُ مَنْ آمَنَ بِهِ عَلَى مَنْ كَفَرَ فِيمَا بَعْدُ، وَأَصْبَحُوا ظَاهِرِينَ عَلَيْهِمْ قَاهِرِينَ لَهُمْ، كَمَا قَالَ تَعَالَى: إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ [ آلِ عِمْرَانَ: 55 ]. الْآيَةَ. فَكُلُّ مَنْ كَانَ إِلَيْهِ أَقْرَبَ، كَانَ غَالِبًا لِمَنْ دُونَهُ، وَلَمَّا كَانَ قَوْلُ الْمُسْلِمِينَ فِيهِ هُوَ الْحَقَّ الَّذِي لَا شَكَّ فِيهِ، مِنْ أَنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ، كَانُوا ظَاهِرِينَ عَلَى النَّصَارَى الَّذِينَ غَلَوْا فِيهِ وَأَطْرَوْهُ، وَأَنْزَلُوهُ فَوْقَ مَا أَنْزَلَهُ اللَّهُ بِهِ، وَلَمَّا كَانَ النَّصَارَى أَقْرَبَ فِي الْجُمْلَةِ مِمَّا ذَهَبَ إِلَيْهِ الْيَهُودُ فِيهِ، عَلَيْهِمْ لِعَائِنُ اللَّهِ، كَانَ النَّصَارَى قَاهِرِينَ لِلْيَهُودِ فِي أَزْمَانِ الْفَتْرَةِ إِلَى زَمَنِ الْإِسْلَامِ وَأَهْلِهِ. وَاللَّهُ تَعَالَى أَعْلَمُ.

     ✧ And He, Exalted is He, said: And when ʿĪsā the son of Maryam said, “O Children of Israel, indeed I am the messenger of Allah to you, confirming what was before me of the Torah and bringing good news of a messenger who will come after me, whose name is Aḥmad.” But when he came to them with clear proofs, they said, “This is obvious magic.” And who is more unjust than one who invents a lie against Allah while he is being invited to Islam? And Allah does not guide the wrongdoing people. They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, even if the disbelievers dislike it. It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, even if the polytheists dislike it [al-Ṣaff: 6–9]. Until He said after that: O you who have believed, be helpers of Allah, as when ʿĪsā the son of Maryam said to the disciples, “Who are my helpers for Allah?” The disciples said, “We are helpers of Allah.” And a group of the Children of Israel believed, and a group disbelieved. So We supported those who believed against their enemy, and they became dominant [al-Ṣaff: 14]. Thus ʿĪsā ﷺ is the seal of the prophets of the Children of Israel. He stood among them as a preacher and gave them good news of the seal of the prophets who would come after him, and he made his name known, and mentioned his description to them so that they would recognize him and follow him when they saw him; as an establishment of the proof against them, and as a kindness from Allah to them, as He, Exalted is He, said: Those who follow the Messenger, the unlettered Prophet, whom they find written with them in the Torah and the Gospel, who commands them to what is right and forbids them from what is wrong, and makes lawful for them the good things and prohibits for them the evil things, and relieves them of their burden and the shackles which were upon them. So those who believe in him, honor him, support him and follow the light which has been sent down with him—it is those who will be the successful [al-Aʿrāf: 157]. Muḥammad b. Isḥāq said: From Khālid b. Maʿdān, from the companions of the Messenger of Allah ﷺ that they said: “O Messenger of Allah, tell us about yourself.” He said: “The supplication of my father Ibrāhīm, and the good news of ʿĪsā, and my mother saw when she was pregnant with me as if a light came out of her that illuminated for it the palaces of Buṣrā in the land of Syria.” And it has been narrated from al-ʿIrbāḍ b. Sāriyah and Abū Umāmah, from the Prophet ﷺ, something like this, and in it: “The supplication of my father Ibrāhīm, and the good news of ʿĪsā.” That is because when Ibrāhīm built the Kaʿbah he said: Our Lord, and send among them a messenger from among themselves [al-Baqarah: 129], the verse. And when prophethood among the Children of Israel ended with ʿĪsā, he stood among them as a preacher and informed them that prophethood had been cut off from them, and that it would be after him in the Arab, unlettered prophet, the seal of the prophets absolutely, Aḥmad, who is Muḥammad b. ʿAbd Allah b. ʿAbd al-Muṭṭalib b. Hāshim, who is from the lineage of Ismāʿīl b. Ibrāhīm al-Khalīl (peace be upon them). Allah, Exalted is He, said: But when he came to them with clear proofs, they said, “This is obvious magic.” The pronoun may return to ʿĪsā ﷺ, or it may return to Muḥammad ﷺ. Then He, Exalted is He, urged His believing servants to support Islam and its people, and to support His Prophet and assist him and help him in establishing the religion and spreading the call. He said: O you who have believed, be helpers of Allah, as when ʿĪsā the son of Maryam said to the disciples, “Who are my helpers for Allah?” meaning: who will assist me in calling to Allah? The disciples said, “We are helpers of Allah.” That was in a village called al-Nāṣirah, and so they were called al-Naṣārā because of that. Allah, Exalted is He, said: And a group of the Children of Israel believed, and a group disbelieved, meaning: when ʿĪsā called the Children of Israel and others to Allah, Exalted is He, some of them believed and some of them disbelieved. Among those who believed in him were the people of Antioch completely, as mentioned by more than one of the people of biographies, histories, and exegesis. He sent to them three messengers, one of whom was Shamʿūn al-Ṣafā, and they believed and responded. These are not the ones mentioned in Sūrat Yā Sīn, because of what has been established previously in the story of the companions of the town. And others of the Children of Israel disbelieved—they are the majority of the Jews. So Allah supported those who believed in him against those who disbelieved afterwards, and they became dominant over them, overpowering them, as He, Exalted is He, said: When Allah said, “O ʿĪsā, indeed I will take you and raise you to Myself and purify you from those who disbelieve, and I will make those who follow you above those who disbelieve until the Day of Resurrection” [Āl ʿImrān: 55], the verse. Thus everyone who was closer to him was dominant over those below him. And since the Muslims' saying about him is the truth in which there is no doubt, that he is the servant of Allah and His messenger, they were dominant over the Christians who went to extremes about him and praised him excessively, and placed him above what Allah placed him. And since the Christians were in general closer than what the Jews went to about him, upon them be the curse of Allah, the Christians were overpowering the Jews in the times of the interval until the time of Islam and its people. And Allah, Exalted is He, knows best.

321. Tarikh (al-Tabari) 323No grade recorded

     إخباره عمن سرق وبركته في طعامه وشرابه وَقِيلَ: لَمَّا كَانَتْ مَرْيَمُ بِمِصْرَ نَزَلَتْ عَلَى دِهْقَانَ، وَكَانَتْ دَارُهُ يَأْوِي إِلَيْهَا الْفُقَرَاءُ وَالْمَسَاكِينُ، فَسُرِقَ لَهُ مَالٌ، فَلَمْ يَتَّهِمِ الْمَسَاكِينَ، فَحَزِنَتْ مَرْيَمُ فَلَمَّا رَأَى عِيسَى حُزْنَ أُمِّهِ قَالَ: أَتُرِيدِينَ أَنْ أَدُلَّهُ عَلَى مَالِهِ ؟ قَالَتْ: نَعَمْ. قَالَ: إِنَّهُ أَخْذَهُ الْأَعْمَى وَالْمُقْعَدُ، اشْتَرَكَا فِيهِ، حَمَلَ الْأَعْمَى الْمُقْعَدَ فَأَخَذَهُ، فَقِيلَ لِلْأَعْمَى لِيَحْمِلَ الْمُقْعَدَ، فَأَظْهَرَ الْعَجْزَ، فَقَالَ لَهُ الْمَسِيحُ: كَيْفَ قَوِيتَ عَلَى حَمْلِهِ الْبَارِحَةَ لَمَّا أَخَذْتُمَا الْمَالَ ؟ فَاعْتَرَفَا وَأَعَادَاهُ. وَنَزَلَ بِالدِّهْقَانِ أَضْيَافٌ وَلَمْ يَكُنْ عِنْدَهُمْ شَرَابٌ، فَاهْتَمَّ لِذَلِكَ، فَلَمَّا رَآهُ عِيسَى دَخَلَ بَيْتًا لِلدِّهْقَانِ فِيهِ صَفَّانِ مِنْ جِرَارٍ فَأَمَرَّ عِيسَى يَدَهُ عَلَى أَفْوَاهِهَا وَهُوَ يَمْشِي، فَامْتَلَأَتْ شَرَابًا، وَعُمُرُهُ حِينَئِذٍ اثْنَتَا عَشْرَةَ سَنَةً. وَكَانَ فِي الْكُتَّابِ يُحَدِّثُ الصِّبْيَانَ بِمَا يَصْنَعُ أَهْلُوهُمْ وَبِمَا كَانُوا يَأْكُلُونَ. وَقَالَ عَطَاءٌ: سَلَّمَتْ مَرْيَمُ عِيسَى إِلَى صَبَّاغٍ يَتَعَلَّمُ عِنْدَهُ، فَاجْتَمَعَ عِنْدَ الصَّبَّاغِ ثِيَابٌ وَعَرَضَ لَهُ حَاجَةٌ، فَقَالَ لِلْمَسِيحِ: هَذِهِ ثِيَابٌ مُخْتَلِفَةُ الْأَلْوَانِ وَقَدْ جَعَلْتُ فِي كُلِّ ثَوْبٍ مِنْهَا خَيْطًا عَلَى اللَّوْنِ الَّذِي يُصْبَغُ بِهِ فَاصْبُغْهَا حَتَّى أَعُودَ مِنْ حَاجَتِي هَذِهِ. فَأَخَذَهَا الْمَسِيحُ وَأَلْقَاهَا فِي جُبٍّ وَاحِدٍ، فَلَمَّا عَادَ الصَّبَّاغُ سَأَلَهُ عَنِ الثِّيَابِ فَقَالَ: صَبَغْتُهَا. فَقَالَ: أَيْنَ هِيَ ؟ قَالَ: فِي هَذَا الْجُبِّ، فَقَالَ: كُلُّهَا ؟ قَالَ: نَعَمْ. قَالَ: لَقَدْ أَفْسَدْتَهَا عَلَى أَصْحَابِهَا ! وَتَغَيَّظَ عَلَيْهِ، فَقَالَ لَهُ الْمَسِيحُ: لَا تَعْجَلْ وَانْظُرْ إِلَيْهَا، وَقَامَ وَأَخْرَجَهَا كُلُّ ثَوْبٍ مِنْهَا عَلَى اللَّوْنِ الَّذِي أَرَادَ صَاحِبُهُ، فَتَعَجَّبَ الصَّبَّاغُ مِنْهُ وَعَلِمَ أَنَّ ذَلِكَ مِنَ اللَّهِ تَعَالَى. وَحَضَرَ يَوْمًا طَعَامَ بَعْضِ الْمُلُوكِ كَانَ دَعَا النَّاسَ إِلَيْهِ، فَقَعَدَ عَلَى قَصْعَةٍ يَأْكُلُ مِنْهَا وَلَا تَنْقُصُ، فَقَالَ الْمَلِكُ: مَنْ أَنْتَ ؟ قَالَ: أَنَا عِيسَى ابْنُ مَرْيَمَ. فَنَزَلَ الْمَلِكُ عَنْ مُلْكِهِ وَاتَّبَعَهُ نَفَرٌ مِنْ أَصْحَابِهِ فَكَانُوا الْحَوَارِيِّينَ. وَقِيلَ: إِنَّ الْحَوَارِيِّينَ هُمُ الصَّبَّاغُ الَّذِي تَقَدَّمَ ذِكْرُهُ وَأَصْحَابٌ لَهُ، وَقِيلَ: كَانُوا صَيَّادِينَ، وَقِيلَ: قَصَّارِينَ، وَقِيلَ: مَلَّاحِينَ، وَاللَّهُ أَعْلَمُ. وَكَانَتْ عِدَّتُهُمُ اثْنَيْ عَشَرَ رَجُلًا، وَكَانُوا إِذَا جَاعُوا أَوْ عَطِشُوا قَالُوا: يَا رُوحَ اللَّهِ قَدْ جُعْنَا وَعَطِشْنَا، فَيَضْرِبُ يَدَهُ إِلَى الْأَرْضِ فَيَخْرُجُ لِكُلِّ إِنْسَانٍ مِنْهُمْ رَغِيفَيْنِ وَمَا يَشْرَبُونَ. فَقَالُوا: مَنْ أَفْضَلُ مِنَّا، إِذَا شِئْنَا أَطْعَمْتَنَا وَسَقَيْتَنَا ! فَقَالَ: أَفْضَلُ مِنْكُمْ مَنْ يَأْكُلُ مِنْ كَسْبِ يَدِهِ، فَصَارُوا يَغْسِلُونَ الثِّيَابَ بِالْأُجْرَةِ. مداوة المرضى قَالَ وَهْبٌ: وَكَانَ يَجْتَمِعُ عَلَى بَابِهِ مِنَ الْمَرْضَى خَمْسُونَ أَلْفًا. وَعَنْ سَلْمَانَ الْفَارِسِيِّ، قَالَ: لَمْ يَبْقَ فِي مَدِينَتِهِمْ زَمِنٌ وَلَا مُبْتَلًى وَلَا مَرِيضٌ إِلَّا اجْتَمَعُوا إِلَيْهِ فَدَعَا لَهُمْ فَشَفَاهُمُ اللَّهُ، فَصَدَّقُوهُ وَاتَّبَعُوهُ.

     ✧ His reporting of the one who stole and his blessing in his food and drink It was said: When Maryam was in Egypt, she stopped at a landowner, and his house was a refuge for the poor and the needy. Some money of his was stolen, and he did not suspect the poor. Maryam was grieved. When ʿĪsā saw his mother's grief, he said: Do you want me to show him his money? She said: Yes. He said: The blind man and the crippled man took it; they shared in it. The blind man carried the crippled man and took it. It was said to the blind man to carry the crippled man, but he showed inability. So the Messiah said to him: How were you able to carry him last night when you two took the money? So they confessed and returned it. Guests stopped at the landowner's, and they had no drink. He was concerned about that. When ʿĪsā saw him, he entered a house of the landowner in which there were two rows of jars. ʿĪsā passed his hand over their mouths as he walked, and they filled with drink. His age then was twelve years. In the Qur'anic school, he would tell the boys what their families were doing and what they had been eating. ʿAṭāʾ said: Maryam handed ʿĪsā over to a dyer to learn from him. Clothes had gathered with the dyer, and a need arose for him. He said to the Messiah: These are clothes of different colors, and I have placed in each garment a thread of the color it is to be dyed. Dye them until I return from this need of mine. The Messiah took them and threw them into a single vat. When the dyer returned, he asked him about the clothes. He said: I dyed them. He said: Where are they? He said: In this vat. He said: All of them? He said: Yes. He said: You have ruined them for their owners! And he became angry with him. The Messiah said to him: Do not rush; look at them. He stood and brought them out, each garment of the color its owner wanted. The dyer marveled at him and knew that this was from Allah, exalted is He. One day he attended a meal of one of the kings who had invited the people to it. He sat at a large bowl eating from it, and it did not decrease. The king said: Who are you? He said: I am ʿĪsā son of Maryam. The king descended from his kingship and followed him with a group of his companions, and they were the disciples. It was said: The disciples were the dyer mentioned above and companions of his. It was said: They were fishermen. It was said: They were fullers. It was said: They were sailors. And Allah knows best. Their number was twelve men. When they were hungry or thirsty, they would say: O Spirit of Allah, we have become hungry and thirsty. He would strike his hand to the ground, and there would come out for each one of them two loaves and what they drank. They said: Who is more virtuous than us? When we wish, you feed us and give us drink! He said: More virtuous than you is one who eats from the work of his own hand. So they began washing clothes for wages. Healing the sick Wahb said: Fifty thousand sick people would gather at his door. From Salmān al-Fārisī, he said: There did not remain in their city a chronically ill person, an afflicted one, or a sick person but they gathered to him, and he supplicated for them, and Allah healed them. So they believed in him and followed him.

322. Tarikh (al-Tabari) 324No grade recorded

     ذِكْرُ كَلِمَاتٍ مِمَّا أُوحِيَ إِلَى عِيسَى عَلَيْهِ السَّلَامُ   عَنْ بَعْضِ مَنْ أَسْلَمَ مِنْ أَهْلِ الْكِتَابِ قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى عِيسَى: يَا عِيسَى ابْنَ مَرْيَمَ، اذْكُرْنِي فِي الدُّنْيَا أَذْكُرْكَ فِي الْمَعَادِ، أَكْحِلْ عَيْنَكَ بِمَلُولِ الْحُزْنِ، تَيَقَّظْ لِي فِي سَاعَاتِ اللَّيْلِ. أَسْمِعْنِي لَذَاذَةَ الْإِنْجِيلِ، إِذَا دَخَلْتَ مَسْجِدًا مِنْ مَسَاجِدِي فَلْيَضْطَرِبْ قَلْبُكَ خَوْفًا مِنِّي، وَلْتَخْشَعْ جَوَارِحُكَ لِي. وَقُلْ لِقَوْمِكَ إِذَا دَخَلُوا مَسْجِدًا مِنْ مَسَاجِدِي: لَا تَدْخُلُوا إِلَّا بِقُلُوبٍ خَائِفَةٍ، وَأَبْصَارٍ خَاشِعَةٍ خَافِضَةٍ، وَأَيْدٍ طَاهِرَةٍ مِنَ الدَّنَسِ. وَأَخْبِرْهُمْ أَنِّي لَا أَسْتَجِيبُ دُعَاءَ الظَّالِمِ حَتَّى يَرُدَّ الْمَظْلَمَةَ إِلَى صَاحِبِهَا. يَا عِيسَى، لَا تُجَالِسِ الْخَطَّائِينَ حَتَّى يَتُوبُوا. [ يَا عِيسَى، إِنِّي ذَاكِرٌ كُلَّ مَنْ ذَكَرَنِي، وَأَلْعَنُ الظَّالِمِينَ إِذَا ذَكَرُونِي ]. وَعَنْ عَبْدِ اللَّهِ بْنِ عَوْسَجَةَ، قَالَ: أَوْحَى اللَّهُ إِلَى عِيسَى ابْنِ مَرْيَمَ: أَنْزِلْنِي مِنْ نَفْسِكَ كَهَمِّكَ، وَاجْعَلْنِي ذُخْرًا لَكَ فِي مَعَادِكَ، وَتَقَرَّبْ إِلَيَّ بِالنَّوَافِلِ أُحِبَّكَ، وَلَا تَوَلَّ غَيْرِي فَأَخْذُلَكَ، اصْبِرْ عَلَى الْبَلَاءِ، وَارْضَ بِالْقَضَاءِ، وَكُنْ لِمَسَرَّتِي فِيكَ، فَإِنَّ مَسَرَّتِي أَنْ أُطَاعَ فَلَا أُعْصَى، وَكُنْ مِنِّي قَرِيبًا، وَأَحْيِ ذِكْرِي بِلِسَانِكَ، وَلْتَكُنْ مَوَدَّتِي فِي صَدْرِكَ، تَيَقَّظْ مِنْ سَاعَاتِ الْغَفْلَةِ، وَاحْكُمْ لِي لَطِيفَ الْفِطْنَةِ، وَكُنْ لِي رَاغِبًا رَاهِبًا، وَأَمِتْ قَلْبَكَ مِنَ الْخَشْيَةِ لِي، وَرَاعِ اللَّيْلَ لِحَقِّ مَسَرَّتِي، وَأَظْمِ نَهَارَكَ لِيَوْمِ الرَّيِّ عِنْدِي، نَافِسْ فِي الْخَيْرَاتِ جَهْدَكَ وَأَعْرِفْ بِالْخَيْرِ حَيْثُ تَوَجَّهْتَ وَقُمْ فِي الْخَلَائِقِ بِنَصِيحَتِي، وَاحْكُمْ فِي عِبَادِي بِعَدْلِي، فَقَدْ أَنْزَلْتُ عَلَيْكَ شِفَاءَ وَسَاوِسِ الصُّدُورِ مِنْ مَرَضِ النِّسْيَانِ، وَجِلَاءَ الْأَبْصَارِ مِنْ غِشَاءِ الْكَلَالِ، وَلَا تَكُنْ حَلِسًا كَأَنَّكَ مَقْبُوضٌ وَأَنْتَ حَيٌّ تَنَفَّسُ، يَا عِيسَى ابْنَ مَرْيَمَ، مَا آمَنَتْ بِي خَلِيقَةٌ إِلَّا خَشَعَتْ، وَلَا خَشَعَتْ لِي إِلَّا رَجَتْ ثَوَابِي، فَأُشْهِدُكَ أَنَّهَا آمِنَةٌ مِنْ عِقَابِي، مَا لَمْ تُغَيِّرْ أَوْ تُبَدِّلْ سُنَّتِي، يَا عِيسَى ابْنَ مَرْيَمَ الْبِكْرِ الْبَتُولِ، ابْكِ عَلَى نَفْسِكَ أَيَّامَ الْحَيَاةِ بُكَاءَ مَنْ وَدَّعَ الْأَهْلَ وَقَلَا الدُّنْيَا، وَتَرَكَ اللَّذَّاتِ لِأَهْلِهَا، وَارْتَفَعَتْ رَغْبَتُهُ فِيمَا عِنْدَ إِلَهِهِ، وَكُنْ فِي ذَلِكَ تُلِينُ الْكَلَامَ، وَتُفْشِي السَّلَامَ، وَكُنْ يَقِظَانَ إِذَا نَامَتْ عُيُونُ الْأَبْرَارِ، حَذَارِ مَا هُوَ آتٍ مِنْ أَمْرِ الْمَعَادِ، وَزَلَازِلِ شَدَائِدِ الْأَهْوَالِ، قَبْلَ أَنْ لَا يَنْفَعَ أَهْلٌ وَلَا مَالٌ، وَاكْحَلْ عَيْنَكَ بِمُلْمُولِ الْحُزْنِ إِذَا ضَحِكَ الْبَطَّالُونَ، وَكُنْ فِي ذَلِكَ صَابِرًا مُحْتَسِبًا، فَطُوبَى لَكَ إِنْ نَالَكَ مَا وَعَدْتُ الصَّابِرِينَ، رَجِّ مِنَ الدُّنْيَا بِاللَّهِ: يَوْمٌ بِيَوْمٍ، وَذُقْ مَذَاقَةَ مَا قَدْ هَرَبَ مِنْكَ أَيْنَ طَعْمُهُ، وَمَا لَمْ يَأْتِكَ كَيْفَ لَذَّتُهُ، فَرَجِّ مِنَ الدُّنْيَا بِالْبُلْغَةِ، وَلْيَكْفِكَ مِنْهَا الْخَشِنُ الْجَشِيبُ، قَدْ رَأَيْتَ إِلَى مَا تَصِيرُ، اعْمَلْ عَلَى حِسَابٍ فَإِنَّكَ مَسْئُولٌ، لَوْ رَأَتْ عَيْنُكَ مَا أَعْدَدْتُ لِأَوْلِيَائِي الصَّالِحِينَ، ذَابَ قَلْبُكَ وَزَهَقَتْ نَفْسُكَ.

     ✧ Mention of words from what was revealed to ʿĪsā ﷺ From one of the People of the Book who embraced Islam, he said: Allah Almighty revealed to ʿĪsā: O ʿĪsā son of Maryam, remember Me in this world and I will remember you in the hereafter; apply kohl to your eye with the probe of sorrow; be watchful for Me in the hours of the night; make Me hear the sweetness of the Gospel. When you enter one of My mosques, let your heart tremble in fear of Me, and let your limbs humble themselves to Me. And say to your people when they enter one of My mosques: do not enter except with fearful hearts, humble lowered eyes, and hands pure from filth. And inform them that I do not answer the supplication of the wrongdoer until he returns the wrong to its owner. O ʿĪsā, do not sit with sinners until they repent. [O ʿĪsā, I remember everyone who remembers Me, and I curse the wrongdoers when they remember Me]. And from ʿAbd Allāh b. ʿAwsajah, who said: Allah revealed to ʿĪsā son of Maryam: make Me a concern from yourself, and make Me a treasure for you in your hereafter, and draw near to Me with supererogatory works and I will love you, and do not turn to other than Me lest I forsake you. Be patient with affliction and content with destiny, and be for My delight in you, for My delight is that I be obeyed and not disobeyed. Be near to Me, revive My remembrance with your tongue, and let My love be in your breast. Be watchful in the hours of heedlessness, and judge for Me with subtle discernment, and be desirous and fearful toward Me. Mortify your heart out of awe of Me, tend the night for the right of My delight, and make your day thirsty for the day of quenching with Me. Strive in good deeds with all your effort, acknowledge good wherever you turn, and stand among creation with My sincere counsel, and judge among My servants with My justice, for I have sent down upon you healing for the whisperings of hearts from the sickness of forgetfulness, and clearing of sight from the veil of weariness. Do not be a worn and abject one as though you were seized while you are alive and breathing. O ʿĪsā son of Maryam, no creature has believed in Me except that it has humbled itself, and none has humbled itself to Me except that it has hoped for My reward, so I bear witness to you that it is safe from My punishment as long as it does not alter or change My way. O ʿĪsā son of Maryam, the firstborn of the virgin: weep over yourself during the days of life with the weeping of one who has bidden farewell to his family, despised the world, left pleasures to their people, and whose desire has risen toward what is with his God. And in that, soften speech and spread peace, and be wakeful when the eyes of the righteous sleep, in caution of what is coming of the matter of the hereafter and the quakes of severe terrors, before family and wealth are of no use. Apply kohl to your eye with the probe of sorrow when the idle laugh, and be in that patient and expectant of reward, so blessed are you if you attain what I have promised the patient. Weigh the world by Allah day by day, and taste the flavor of what has escaped you—where is its taste?—and what has not come to you—how is its pleasure? So weigh the world by sufficiency, and let the rough and coarse of it suffice you. You have seen what it comes to. Act with reckoning, for you will be questioned. If your eye saw what I have prepared for My righteous friends, your heart would melt and your soul would depart.

323. Tarikh (al-Tabari) 329No grade recorded

     ذِكْرُ الْحَوَادِثِ فِي زَمَانِ عِيسَى عَلَيْهِ السَّلَامُ مِنْهَا: إِيمَانُ الْحَوَارِيِّينَ  : وَهُمُ اثْنَا عَشَرَ رَجُلًا اتَّبَعُوا عِيسَى عَلَيْهِ السَّلَامُ، وَأَهْلُ الْكِتَابِ يَجْعَلُونَهُمْ رُسُلًا، وَيُسَمُّونَهُمْ: فَأَوَّلُهُمْ شَمْعُونُ الصَّفَا، ثُمَّ أَنْدِرْوَاسُ أَخُوهُ [ ثُمَّ رِبْدَى، ثُمَّ يُوحَنَّا أَخُوهُ ] ثُمَّ تُولُوسُ، ثُمَّ لُوقَا، ثُمَّ بَرْتِمْلَى، ثُمَّ ثُومَا، ثُمَّ مَتَّى الْمَاكِسُ، ثُمَّ يَعْقُوبُ بْنُ خَلْفَى، ثُمَّ شَمْعُونُ الْعَتَّانِيُّ، ثُمَّ مَارْقُوشُ. قَالَ ابن الجوزي: وَهَؤُلَاءِ الَّذِينَ سَأَلُوا عِيسَى عَلَيْهِ السَّلَامُ نُزُولَ الْمَائِدَةِ  .

     ✧ Mention of the events during the time of ʿĪsā ﷺ Among them: the faith of the disciples (al-Ḥawāriyyūn): They are twelve men who followed ʿĪsā ﷺ. The People of the Book consider them messengers and name them: the first of them is Shamʿūn al-Ṣafā, then Andrīwās his brother, [then Rībdā, then Yūḥannā his brother], then Tūlūs, then Lūqā, then Barthamlā, then Thūmā, then Mattā the tax-collector, then Yaʿqūb b. Khalfā, then Shamʿūn al-ʿAttānī, then Mārqūsh. Ibn al-Jawzī said: These are the ones who asked ʿĪsā ﷺ for the sending down of the table-spread.

324. Tarikh (al-Tabari) 330No grade recorded

     وَمِنَ الْحَوَادِثِ: إِيفَادُ عِيسَى رَجُلَيْنِ مِنَ الْحَوَارِيِّينَ إِلَى أَنْطَاكِيَةَ لِإِنْذَارِ أَهْلِهَا: عَنْ قَتَادَةَ فِي قَوْلِهِ تَعَالَى: وَاضْرِبْ لَهُمْ مَثَلا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ  . قَالَ: " ذُكِرَ لَنَا أَنَّ عِيسَى بْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ بَعَثَ رَجُلَيْنِ مِنَ الْحَوَارِيِّينَ إِلَى أَنْطَاكِيَةَ [ مَدِينَةٍ بِالرُّومِ ] فَكَذَّبُوهُمَا، فَبَعَثَ ثَالِثًا ". وَإِلَى هَذَا الْمَعْنَى ذَهَبَ ابْنُ جُرَيْجٍ. وَقَدْ ذَهَبَ قَوْمٌ مِنْهُمْ كَعْبٌ، وَوَهْبٌ [ إِلَى ] أَنَّ اللَّهَ تَعَالَى أَرْسَلَهُمْ، وَالْأَوَّلُ أَثْبَتُ. وَمِنَ الْجَائِزِ أَنْ يُضَافَ إِرْسَالُهُمْ إِلَى اللَّهِ وَإِنْ كَانَ عِيسَى قَدْ أَرْسَلَهُمْ، لِأَنَّهُمْ رُسُلُ رَسُولِهِ. وَاخْتَلَفَ الْعُلَمَاءُ فِي اسْمَيْهِمَا عَلَى ثَلَاثَةِ أَقْوَالٍ: أَحَدُهُمَا: صَادِقٌ، وَصَدُوقٌ، قَالَهُ ابْنُ عَبَّاسٍ، وَكَعْبٌ. وَالثَّانِي: يُحَنَّا، وَيُونُسُ، قَالَهُ وَهْبٌ. وَالثَّالِثُ: يُومَارُ، وَبُولِسُ. قَالَهُ مُقَاتِلٌ، قَالَ: وَاسْمُ الثَّالِثِ شَمْعُونُ، وَكَانَ مِنَ الْحَوَارِيِّينَ، وَهُوَ وَصِيُّ عِيسَى عَلَيْهِ السَّلَامُ. قَالَ كَعْبٌ: كَانَ بِأَنْطَاكِيَةَ فِرْعَوْنٌ يُقَالُ لَهُ: أَنْطَبْجَسُ، يَعْبُدُ الْأَصْنَامَ، فَبَعَثَهُمُ اللَّهُ عَزَّ وَجَلَّ إِلَيْهِمْ، فَكَذَّبَهُمْ وَأَرَادَ قَتْلَهُمْ، فَبَلَغَ ذَلِكَ حَبِيبًا، وَكَانَ مَجْذُومًا، فَجَاءَ يَسْعَى وَيَقُولُ: يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ فَقَتَلُوهُ. قَالَ ابْنُ مَسْعُودٍ: وَوَطِئُوهُ بِأَرْجُلِهِمْ، فَلَمَّا مَضَى إِلَى رَحْمَةِ اللَّهِ قَالَ: يَا لَيْتَ قَوْمِي يَعْلَمُونَ، وَغَضِبَ اللَّهُ عَلَيْهِمْ لِاسْتِضْعَافِهِمْ إِيَّاهُ، فَعَجَّلَ الِانْتِقَامَ مِنْهُمْ، فَصِيحَ بِهِمْ فَهَلَكُوا. وَقَدْ قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: حَبِيبٌ النَّجَّارُ هُوَ نَبِيُّ أَصْحَابِ الرَّسِّ الْمَذْكُورُ فِي سُورَةِ الْفُرْقَانِ. قَالَ ابن الجوزي: وَفِي هَذَا بُعْدٌ. وَمِنَ الْحَوَادِثِ: لِقَاءُ عِيسَى عَلَيْهِ السَّلَامُ إِبْلِيسَ لَعَنَهُ اللَّهُ  : عَنْ أَبِي الْجَلْدِ، قَالَ: لَقِيَ عِيسَى بْنُ مَرْيَمَ إِبْلِيسَ، فَقَالَ لَهُ: أَسْأَلُكَ بِالْحَيِّ الْقَيُّومِ الَّذِي جَعَلَ عَلَيْكَ اللَّعْنَةَ، مَا الَّذِي يُسِيلُ جِسْمَكَ وَيَقْطَعُ ظَهْرَكَ ؟ فَضَرَبَ بِنَفْسِهِ الْأَرْضَ ثُمَّ قَامَ فَقَالَ: لَوْلَا أَنَّكَ سَأَلْتَنِي بِالْحَيِّ الْقَيُّومِ مَا أَخْبَرْتُكَ، أَمَّا الَّذِي يَقْطَعُ ظَهْرِي فَصَلَاةُ الرَّجُلِ فِي بَيْتِهِ نَافِلَتَهُ، وَفِي الْجَمَاعَةِ فَرْضَهُ. وَأَمَّا الَّذِي يُسِيلُ جِسْمِي فَصَهِيلُ الْخَيْلِ - أَوْ قَالَ الْفَرَسِ - فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ. وَمِنَ الْحَوَادِثِ فِي زَمَانِهِ قَتْلُ يَحْيَى بْنِ زَكَرِيَّا  : وَقَدْ سَبَقَ ذِكْرُ ذَلِكَ، فَإِنَّهُ قُتِلَ وَعِيسَى عَلَيْهِ السَّلَامُ فِي الْأَرْضِ

     ✧ Among the events: ʿĪsā dispatched two men of the disciples to Antioch to warn its people: From Qatādah regarding His saying, Exalted is He: “And strike for them a parable: the people of the town when the messengers came to it” (Yā Sīn 36:13). He said: “It was mentioned to us that ʿĪsā b. Maryam ﷺ sent two men of the disciples to Antioch [a city in Byzantine territory], and they called them liars, so he sent a third.” To this meaning went Ibn Jurayj. A group of them, such as Kaʿb and Wahb, went [to the view] that God, Exalted is He, sent them. The former is more firmly established. It is permissible to attribute their sending to God even if ʿĪsā had sent them, because they are messengers of His messenger. The scholars differed concerning their two names according to three statements: One of them: Ṣādiq and Ṣadūq; said by Ibn ʿAbbās and Kaʿb. The second: Yuḥannā and Yūnus; said by Wahb. The third: Yūmār and Būlus; said by Muqātil. He said: The name of the third was Shamʿūn, and he was one of the disciples, and he was the legatee of ʿĪsā ﷺ. Kaʿb said: In Antioch there was a Pharaoh called Anṭabjasus who worshiped idols. God, Mighty and Majestic, sent them to them, but he called them liars and wanted to kill them. That reached Ḥabīb, who was a leper, and he came hastening and saying: “O my people, follow the messengers.” So they killed him. Ibn Masʿūd said: They trampled him with their feet. When he passed on to the mercy of God, he said: “Would that my people knew.” God became angry with them because they deemed him weak, so He hastened vengeance upon them, and a cry was raised against them and they perished. Abū al-Ḥusayn b. al-Munādī said: Ḥabīb the carpenter is the prophet of the people of al-Rass mentioned in Sūrat al-Furqān. Ibn al-Jawzī said: There is remoteness in this. Among the events: the meeting of ʿĪsā ﷺ with Iblīs, may God curse him: From Abū al-Jald, he said: ʿĪsā b. Maryam met Iblīs and said to him: I ask you by the Living, the Self-Subsisting who placed the curse upon you, what is it that makes your body flow and breaks your back? He threw himself to the ground, then stood up and said: Had you not asked me by the Living, the Self-Subsisting, I would not have informed you. As for what breaks my back, it is a man’s prayer in his house as his supererogatory prayer, and in congregation as his obligatory prayer. As for what makes my body flow, it is the neighing of horses — or he said the horse — in the path of God, Mighty and Majestic. Among the events in his time: the killing of Yaḥyā b. Zakariyyā: Its mention has preceded, for he was killed while ʿĪsā ﷺ was on earth.

325. Tarikh (al-Tabari) 331No grade recorded

     وَمِنَ الْحَوَادِثِ فِي زَمَنِ عِيسَى عَلَيْهِ السَّلَامُ أَنَّ الْأَرْضَ أَجْدَبَتْ فَخَرَجَ يَسْتَسْقِي  : عَنِ ابْنِ عَبَّاسٍ، قَالَ: خَرَجَ عِيسَى بْنُ مَرْيَمَ يَسْتَسْقِي بِالنَّاسِ، فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ: لَا يَسْتَسْقِي مَعَكَ خَطَّاءٌ، فَأَخْبَرَهُمْ بِذَلِكَ، فَقَالَ: مَنْ كَانَ مِنْ أَهْلِ الْخَطَايَا فَلْيَعْتَزِلْ. فَاعْتَزَلَ النَّاسُ كُلُّهُمْ إِلَّا رَجُلًا مُصَابًا بِعَيْنِهِ الْيُمْنَى، فَقَالَ لَهُ عِيسَى: مَا لَكَ لَا تَعْتَزِلُ ؟ فَقَالَ: يَا رُوحَ اللَّهِ، مَا عَصَيْتُ اللَّهَ طَرْفَةَ [ عَيْنٍ ]، وَلَقَدِ الْتَفَتُّ بِعَيْنِي هَذِهِ إِلَى قَدَمِ امْرَأَةٍ مِنْ غَيْرِ أَنْ كُنْتُ أَرَدْتُ النَّظَرَ إِلَيْهَا فَقَلَعْتُهَا، وَلَوْ نَظَرْتُ إِلَيْهَا بِالْيُسْرَى لَقَلَعْتُهَا. قَالَ: فَبَكَى عِيسَى حَتَّى ابْتَلَّتْ لِحْيَتُهُ بِدُمُوعِهِ، ثُمَّ قَالَ: فَادْعُ، فَأَنْتَ أَحَقُّ بِالدُّعَاءِ مِنِّي، فَإِنِّي مَعْصُومٌ بِالْوَحْيِ وَأَنْتَ لَمْ تُعْصَمْ [ وَلَمْ تَعْصِ ]، فَتَقَدَّمَ الرَّجُلُ فَرَفَعَ يَدَيْهِ، وَقَالَ: اللَّهُمَّ إِنَّكَ خَلَقْتَنَا وَقَدْ عَلِمْتَ مَا نَعْمَلُ مِنْ قَبْلِ أَنْ خَلَقْتَنَا، فَلَمْ يَمْنَعْكَ ذَلِكَ أَنْ لَا تَخْلُقَنَا، فَكَمَا خَلَقْتَنَا وَتَكَفَّلْتَ بِأَرْزَاقِنَا فَأَرْسِلِ السَّمَاءَ عَلَيْنَا مِدْرَارًا، فَو الَّذِي نَفْسُ عِيسَى بِيَدِهِ مَا خَرَجَتِ الْكَلِمَةُ تَامَّةً مِنْ فِيهِ حَتَّى أَرْخَتِ السَّمَاءُ عَزَالِيَهَا، وَسُقِيَ الْحَاضِرُ وَالْبَادِي.

     ✧ Among the events during the time of ʿĪsā ﷺ is that the land became barren, so he went out to pray for rain: From Ibn ʿAbbās, who said: ʿĪsā b. Maryam went out to pray for rain with the people, and Allah, Mighty and Majestic, revealed to him: “No sinner should pray for rain with you.” So he informed them of that and said: “Whoever is among the people of sins, let him withdraw.” All the people withdrew except one man afflicted in his right eye. ʿĪsā said to him: “What is the matter with you that you do not withdraw?” He said: “O Spirit of Allah, I have not disobeyed Allah for the blink of an [eye]. I glanced with this eye of mine at the foot of a woman without intending to look at her, so I gouged it out; and had I looked at her with the left one, I would have gouged it out.” He (Ibn ʿAbbās) said: ʿĪsā wept until his beard was wet with his tears, then he said: “Then supplicate, for you are more deserving of supplication than I. Indeed, I am protected by revelation, but you have not been protected [and yet did not disobey].” So the man came forward, raised his hands, and said: “O Allah, You created us and You knew what we would do before You created us, yet that did not prevent You from creating us. So just as You created us and undertook our provisions, send the sky down upon us in abundant rain.” By the One in Whose hand is the soul of ʿĪsā, the words had not fully left his mouth before the sky let loose its spouts, and both the settled people and the nomads were given water.

326. Tarikh (al-Tabari) 307No grade recorded

     قِصَّةُ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ جَاءَ فِي كِتَابِ اللَّهِ تَعَالَى كَيْفَ أَنَّ امْرَأَةَ عِمْرَانَ أُمَّ مَرْيَمَ عَلَيْهَا السَّلَامُ نَذَرَتْ إِنْ حَمَلَتْ وَأَكْرَمَهَا اللَّهُ بِالْوَلَدِ أَنْ تَجْعَلَ مَا فِي بَطْنِهَا مُحَرَّرًا أَيْ حَبِيسًا فِي خِدْمَةِ بَيْتِ الْمَقْدِسِ، فَلَمَّا حَمَلَتْ وَوَضَعَتْ مَرْيَمَ عَلَيْهَا السَّلَامُ قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالأُنْثَى وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ وَقَدْ أَخَذَتْهَا وَذَهَبَتْ بِهَا إِلَى الْمَسْجِدِ وَسَلَّمَتْهَا، وَمَرْيَمُ يَوْمَئِذٍ بِنْتُ رَئِيسِ صَلَاتِهِمْ فَتَنَازَعُوا بَيْنَهُمْ مَنْ مِنْهُمْ يَكْفُلُ مَرْيَمَ عَلَيْهَا السَّلَامُ فَاقْتَرَعُوا بَيْنَهُمْ فَوَقَعَتِ الْقُرْعَةُ عَلَى زَكَرِيَّا عَلَيْهِ السَّلَامُ وَهُوَ أَحَقُّ بِكَفَالَتِهَا شَرْعًا وَقَدَرًا حَيْثُ إِنَّهُ نَبِيُّ هَذَا الزَّمَانِ وَزَوْجُ أُخْتِهَا عَلَى قَوْلٍ أَوْ زَوْجُ خَالَتِهَا عَلَى قَوْلٍ آخَرَ. وَقَدْ نَشَأَتْ مَرْيَمُ عَلَيْهَا السَّلَامُ بَيْنَ جَنَبَاتِ الْمَسْجِدِ تَقُومُ بِنَوْبَتِهَا فِي خِدْمَةِ الْمَسْجِدِ وَلَا تَفْتُرُ مِنَ الْعِبَادَةِ لَيْلًا أَوْ نَهَارًا حَتَّى اشْتَهَرَ أَمْرُهَا وَكَرَمُهَا وَشَرَفُهَا، وَكَانَ زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا وَجَدَ مِنْ عَجَائِبِ الرِّزْقِ حَيْثُ كَانَ يَجِدُ فَاكِهَةَ الشِّتَاءِ فِي الصَّيْفِ وَفَاكِهَةَ الصَّيْفِ فِي الشِّتَاءِ، فَلَمَّا سَأَلَهَا أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهِ يَرْزُقُ مِنْ يَشَاءُ بِغَيْرِ حِسَابٍ [آلِ عِمْرَانَ: 37]. وَلَمَّا شَبَّتْ مَرْيَمُ وَبَلَغَتْ مَبْلَغَ النِّسَاءِ أَرْسَلَ اللَّهُ إِلَيْهَا جِبْرِيلَ عَلَيْهِ السَّلَامُ فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا يُبَشِّرُهَا بِأَنَّهَا سَتَلِدُ غُلَامًا زَكِيًّا، فَلَمَّا اسْتَعْجَبَتْ مِنْ ذَلِكَ أَخْبَرَهَا بِأَنَّهُ أَمْرٌ قَضَاهُ اللَّهُ تَعَالَى، فَنَفَخَ فِي جَيْبِهَا فَحَمَلَتْ بِعِيسَى عَلَيْهِ السَّلَامُ. فَلَمَّا أَحَسَّتْ مَرْيَمُ خَرَجَتْ إِلَى جَانِبِ الْمِحْرَابِ الشَّرْقِيِّ فَأَتَتْ أَقْصَاهُ فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ قَالَتْ - وَهِيَ تُطْلِقُ مِنَ الْحَبَلِ اسْتِحْيَاءً مِنَ النَّاسِ - يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسْيًا مَنْسِيًّا، يَعْنِي نُسِيَ ذِكْرِي وَأَثَرِي فَلَا يُرَى لِي أَثَرٌ وَلَا عَيْنٌ. وَحِينَئِذٍ نَادَاهَا مِنْ تَحْتِهَا جِبْرِيلُ أَوْ عِيسَى عَلَيْهِ السَّلَامُ أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا نَهْرًا وَكَانَ ثَمَّةَ جِذْعُ نَخْلَةٍ كَانَتْ قَدِ احْتَضَنَتْهُ مِنْ شِدَّةِ الْأَلَمِ فَاخْضَرَّ وَأَرْطَبَ فَأَمَرَهَا بِهَزِّهِ فَسَقَطَ عَلَيْهَا الرُّطَبُ فَأَكَلَتْ وَشَرِبَتْ وَقَرَّتْ عَيْنُهَا، وَأَمَرَهَا إِنْ رَأَتْ مِنَ الْبَشَرِ أَحَدًا أَنْ تُخْبِرَهُ بِأَنَّهَا صَائِمَةٌ فَلَنْ تُكَلِّمَ الْيَوْمَ إِنْسِيًّا. وَلَمَّا حَمَلَتْهُ وَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ، وَأَقَامَتِ الْحُجَّةُ عَلَيْهِمْ بِطُهْرِهَا وَعَفَافِهَا أَنَّهُ إِنَّمَا هُوَ أَمْرٌ قَضَاهُ اللَّهُ عَلَيْهَا خَرَجَتْ بِهِ خَوْفًا عَلَيْهِ مِنَ الْيَهُودِ وَسَارَتْ بِهِ وَيُوسُفُ النَّجَّارُ إِلَى أَرْضِ مِصْرَ. وَقَدْ عَصَمَ اللَّهُ سُبْحَانَهُ الْمَسِيحَ عَلَيْهِ السَّلَامُ مِنْ أَنْ يَمَسَّهُ وَأُمَّهُ الشَّيْطَانُ، وَقَدْ جَاءَ فِي صِفَتِهِ عَلَيْهِ السَّلَامُ أَنَّهُ كَانَ يَلْبَسُ الشَّعْرَ وَيَأْكُلُ مِنْ وَرَقِ الشَّجَرِ، وَلَا يَأْوِي إِلَى مَنْزِلٍ وَلَا أَهْلٍ وَلَا مَالٍ، وَلَا يَدَّخِرُ شَيْئًا لِغَدٍ. وَعَنْ خَلَفِ بْنِ حَوْشَبٍ قَالَ: قَالَ عِيسَى لِلْحَوَارِيِّينَ: كَمَا تَرَكَ لَكُمُ الْمُلُوكُ الْحِكْمَةَ، فَكَذَلِكَ فَاتْرُكُوا لَهُمُ الدُّنْيَا، وَكَانَ يَقُولُ: حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ، وَالنَّظَرُ يَزْرَعُ فِي الْقَلْبِ الشَّهْوَةَ. وَالْمَأْثُورُ عَنْهُ مِنَ الْمَوَاعِظِ كَثِيرٌ، وَقَدْ كَانَ يَسْكُنُ عَلَيْهِ السَّلَامُ النَّاصِرَةَ مِنْ سَاعِيرَ أَرْضِ الْخَلِيلِ، وَقَدْ عَصَمَهُ اللَّهُ تَعَالَى مِنْ إِبْلِيسَ عَلَيْهِ لَعْنَةُ اللَّهِ رَغْمَ مُحَاوَلَاتِ إِغْوَائِهِ الْمُتَكَرِّرَةِ. هَذَا وَقَدْ وَهَبَ اللَّهُ لِنَبِيِّهِ عَلَيْهِ السَّلَامُ الْعَدِيدَ مِنَ الْآيَاتِ الْبَاهِرَاتِ حُجَّةً عَلَى قَوْمِهِ بَدْءًا مِنْ مُعْجِزَةِ وِلَادَتِهِ مِنْ غَيْرِ أَبٍ وَتَكَلُّمِهِ فِي الْمَهْدِ وَحَتَّى شِفَاءِ الْمَرْضَى وَإِحْيَاءِ الْمَوْتَى، وَإِنْزَالِ مَائِدَةٍ مِنَ السَّمَاءِ، إِلَى غَيْرِ ذَلِكَ مِنَ الْمُعْجِزَاتِ وَالْآيَاتِ الْبَيِّنَاتِ. فَلَمَّا زَادَ الْيَهُودُ فِي الْعِنَادِ وَأَرَادُوا بِهِ الْكَيْدَ رَفَعَهُ اللَّهُ سُبْحَانَهُ إِلَيْهِ فَكَانَ فِي رَفْعِهِ آيَةٌ وَفِتْنَةٌ هَلَكَ فِيهَا مَنْ هَلَكَ وَضَلَّ وَآمَنَ فِيهَا مَنْ آمَنَ وَاسْتَقَامَ. وَقَدْ أَخْبَرَ نَبِيُّنَا ﷺ أَنَّهُ نَازِلٌ فِينَا فِي آخِرِ الزَّمَانِ فَيَكْسِرُ الصَّلِيبَ وَيَقْتُلُ الْخِنْزِيرَ وَالدَّجَّالَ وَيَضَعُ الْجِزْيَةَ وَلَا يَقْبَلُ إِلَّا الْإِسْلَامَ. وَاخْتَلَفَ النَّاسُ بَعْدَ رَفْعِ اللَّهِ سُبْحَانَهُ لَهُ ﷺ عَلَى ثَلَاثِ فِرَقٍ، فَقَالَتْ طَائِفَةٌ: كَانَ اللَّهُ فِينَا مَا شَاءَ ثُمَّ صَعِدَ إِلَى السَّمَاءِ. وَهَؤُلَاءِ الْيَعْقُوبِيَّةُ، وَقَالَتْ فِرْقَةٌ: كَانَ فِينَا ابْنُ اللَّهِ مَا شَاءَ، ثُمَّ رَفَعَهُ اللَّهُ إِلَيْهِ. وَهَؤُلَاءِ النَّسْطُورِيَّةُ، وَقَالَتْ فِرْقَةٌ: كَانَ فِينَا عَبْدُ اللَّهِ وَرَسُولُهُ مَا شَاءَ اللَّهُ، ثُمَّ رَفَعَهُ اللَّهُ إِلَيْهِ، وَهَؤُلَاءِ الْمُسْلِمُونَ، فَتَظَاهَرَتِ الْكَافِرَتَانِ عَلَى الْمُسْلِمَةِ فَقَتَلُوهَا، فَلَمْ يَزَلِ الْإِسْلَامُ طَامِسًا حَتَّى بَعَثَ اللَّهُ مُحَمَّدًا ﷺ. وَظَلَّ الْجِدَالُ حَوْلَ الْمَسِيحِ وَطَبِيعَتِهِ يَشْتَدُّ وَيَحْتَدُّ حَتَّى كَانَ عَهْدُ قُسْطَنْطِينَ فَدَعَاهُمْ إِلَى الْمَجْمَعِ الْأَوَّلِ وَأَقَرَّ فِيهِ مَا هُمْ عَلَيْهِ مِنَ الضَّلَالِ وَخَرَجَ الْمُسْلِمُونَ الْمُوَحِّدُونَ إِلَى الْجِبَالِ الصَّحَارِي وَبَنَوْا بِهَا الصَّوَامِعَ وَالْبِيَعَ وَرَضُوا بِالزَّهِيدِ مِنَ الْعَيْشِ مَعَ بَقَائِهِمْ عَلَى تَوْحِيدِ رَبِّهِمْ. وَقَدْ نَصَّتْ بَعْضُ الْكُتُبِ عَلَى أَسْمَاءِ الْحَوَارِيِّينَ الَّذِينَ آمَنُوا بِعِيسَى عَلَيْهِ السَّلَامُ فَأَوَّلُهُمْ شَمْعُونُ الصَّفَا، ثُمَّ أَنْدِرْوَاسُ أَخُوهُ ثُمَّ رِبْدَى، ثُمَّ يُوحَنَّا أَخُوهُ ثُمَّ تُولُوسُ، ثُمَّ لُوقَا، ثُمَّ بَرْتِمْلَى، ثُمَّ ثُومَا، ثُمَّ مَتَّى الْمَاكِسُ، ثُمَّ يَعْقُوبُ بْنُ خَلْفَى، ثُمَّ شَمْعُونُ الْعَتَّانِيُّ، ثُمَّ مَارْقُوشُ. وَقَدْ تَوَفَّى اللَّهُ مَرْيَمَ عَلَيْهَا السَّلَامُ بَعْدَ رَفْعِ الْمَسِيحِ عَلَيْهِ السَّلَامُ بِسِتِّ سِنِينَ وَكَانَتْ قَدْ تَجَاوَزَ عُمْرُهَا الْخَمْسِينَ عَامًا عَلَيْهَا السَّلَامُ.

     ✧ The story of ʿĪsā b. Maryam ﷺ It is mentioned in the Book of Allah, the Most High, how the wife of ʿImrān, the mother of Maryam (peace be upon her), vowed that if she carried a child and Allah honored her with offspring, she would make what was in her womb consecrated, meaning devoted to the service of Bayt al-Maqdis. When she carried and gave birth to Maryam (peace be upon her), she said, "My Lord, I have given birth to a female"—and Allah knows best what she gave birth to—"and the male is not like the female, and I have named her Maryam, and I seek refuge for her with You and her offspring from Satan the accursed." She took her, went with her to the temple, and handed her over. Maryam at that time was the daughter of the chief of their prayer, so they disputed among themselves over which of them should take charge of Maryam (peace be upon her). They cast lots, and the lot fell upon Zakariyyā ﷺ, for he was most entitled to her care both legally and by divine decree, since he was the prophet of that time and the husband of her sister, according to one saying, or the husband of her maternal aunt, according to another. Maryam (peace be upon her) grew up within the precincts of the temple, taking her turn in its service and never flagging in worship night or day, until her excellence, dignity, and nobility became renowned. Whenever Zakariyyā entered upon her, he found wondrous provision: he would find winter fruit in summer and summer fruit in winter. When he asked her, "How has this come to you?" she said, "It is from Allah. Indeed, Allah provides for whom He wills without reckoning" [Āl ʿImrān: 37]. When Maryam grew up and reached the age of womanhood, Allah sent Jibrīl ﷺ to her, and he appeared to her as a well-formed man, giving her glad tidings that she would bear a pure boy. When she was astonished at that, he told her that it was a matter Allah, the Most High, had decreed. Then he breathed into the opening of her garment, and she conceived ʿĪsā ﷺ. When Maryam felt it, she withdrew to the eastern side of the sanctuary and went to its farthest point. The pains of labor drove her to the trunk of a palm tree. She said—while releasing her pregnancy out of shame before the people—"Would that I had died before this and been utterly forgotten," meaning that her mention and trace would be forgotten, so that no trace or eye of her would be seen. Then Jibrīl or ʿĪsā ﷺ called to her from beneath her: "Do not grieve. Your Lord has placed beneath you a small stream." There was a palm trunk she had embraced from the intensity of the pain, and it turned green and bore ripe dates. He commanded her to shake it, and fresh dates fell upon her, so she ate and drank and was comforted. He commanded her, if she saw any human, to tell him that she was fasting and would not speak to any human that day. When she carried him and brought him to her people, bearing him, and the proof of her purity and chastity was established against them—that it was nothing but a matter Allah had decreed upon her—she departed with him out of fear for him from the Jews and traveled with him and Yūsuf the carpenter to the land of Egypt. Allah, glorified be He, protected the Messiah ﷺ and his mother from Satan's touch. It is related in his description ﷺ that he wore wool and ate from the leaves of trees, and he sought no shelter in a house, family, or wealth, and he stored nothing away for the morrow. From Khalaf b. Ḥawshab, who said: ʿĪsā said to the disciples, "Just as kings have left wisdom to you, so leave the world to them." He used to say, "Love of the world is the root of every sin, and the gaze plants desire in the heart." Much is transmitted from him in the way of admonitions. He ﷺ used to dwell in al-Nāṣira of Sāʿīr, the land of al-Khalīl, and Allah, the Most High, protected him from Iblīs—may Allah's curse be upon him—despite his repeated attempts at seduction. Allah granted His prophet ﷺ numerous dazzling signs as proof against his people, beginning with the miracle of his birth without a father and his speaking in the cradle, up to healing the sick and raising the dead, the sending down of a table from heaven, and other miracles and clear signs. When the Jews increased in obstinacy and sought to plot against him, Allah, glorified be He, raised him up to Himself. Thus, his raising became a sign and a trial in which those who perished perished and went astray, and those who believed believed and remained upright. Our Prophet ﷺ informed that he will descend among us at the end of time and will break the cross, kill the swine and the Dajjāl, abolish the jizya, and accept nothing but Islam. After Allah, glorified be He, raised him ﷺ, the people divided into three factions. One group said: "Allah was among us as long as He willed, then He ascended to heaven." These are the Yaʿqūbiyya. Another group said: "The Son of Allah was among us as long as He willed, then Allah raised him to Himself." These are the Nasṭūriyya. Another group said: "The servant of Allah and His messenger was among us as long as Allah willed, then Allah raised him to Himself." These are the Muslims. The two disbelieving factions ganged up against the Muslim faction and killed it, and Islam remained obscured until Allah sent Muḥammad ﷺ. Dispute over the Messiah and his nature continued to intensify and flare up until the era of Constantine, who summoned them to the first council and confirmed them in their error. The monotheist Muslims withdrew to the mountains and deserts and built there monasteries and churches, contenting themselves with a meager livelihood while remaining upon the oneness of their Lord. Some books have specified the names of the disciples who believed in ʿĪsā ﷺ. The first of them is Shamʿūn al-Ṣafā, then Andrīwās his brother, then Ribdā, then Yūḥannā his brother, then Tūlūs, then Lūqā, then Bartimlā, then Thūmā, then Mattā the tax collector, then Yaʿqūb b. Khalfā, then Shamʿūn al-ʿAttānī, then Mārqūsh. Allah caused Maryam (peace be upon her) to die six years after the raising of the Messiah ﷺ, and she had passed the age of fifty (peace be upon her).

327. Tarikh (al-Tabari) 308No grade recorded

     نزول سورة آل عمران قَالَ اللَّهُ تَعَالَى فِي سُورَةِ " آلِ عِمْرَانَ "، الَّتِي أُنْزِلَ صَدْرُهَا، وَهُوَ ثَلَاثٌ وَثَمَانُونَ آيَةً مِنْهَا، فِي الرَّدِّ عَلَى النَّصَارَى، عَلَيْهِمْ لَعَائِنُ اللَّهِ، الَّذِينَ زَعَمُوا أَنَّ لِلَّهِ وَلَدًا، تَعَالَى اللَّهُ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا، وَكَانَ قَدْ قَدِمَ وَفْدُ نَجْرَانَ مِنْهُمْ عَلَى رَسُولِ اللَّهِ ﷺ، فَجَعَلُوا يَذْكُرُونَ مَا هُمْ عَلَيْهِ مِنَ الْبَاطِلِ، مِنَ التَّثْلِيثِ فِي الْأَقَانِيمِ، وَيَدَّعُونَ - بِزَعْمِهِمْ - أَنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ; وَهُمُ الذَّاتُ الْمُقَدَّسَةُ، وَعِيسَى، وَمَرْيَمُ، عَلَى اخْتِلَافِ فِرَقِهِمْ، فَأَنْزَلَ اللَّهُ، عَزَّ وَجَلَّ، صَدْرَ هَذِهِ السُّورَةِ بَيَّنَ فِيهَا، أَنَّ عِيسَى عَبْدٌ مِنْ عِبَادِ اللَّهِ، خَلَقَهُ وَصَوَّرَهُ فِي الرَّحِمِ، كَمَا صَوَّرَ غَيْرَهُ مِنَ الْمَخْلُوقَاتِ، وَأَنَّهُ خَلَقَهُ مِنْ غَيْرِ أَبٍ، كَمَا خَلَقَ آدَمَ مِنْ غَيْرِ أَبٍ وَلَا أُمٍّ وَقَالَ لَهُ: كُنْ. فَكَانَ. ميلاد مريم ونسبها وَبَيَّنَ تَعَالَى أَصْلَ مِيلَادِ أُمِّهِ مَرْيَمَ، وَكَيْفَ كَانَ مِنْ أَمْرِهَا، وَكَيْفَ حَمَلَتْ بِوَلَدِهَا عِيسَى،  وَكَذَلِكَ بَسَطَ ذَلِكَ فِي سُورَةِ " مَرْيَمَ " كَمَا سَنَتَكَلَّمُ عَلَى ذَلِكَ كُلِّهِ بِعَوْنِ اللَّهِ وَحُسْنِ تَوْفِيقِهِ وَهِدَايَتِهِ، فَقَالَ تَعَالَى وَهُوَ أَصْدَقُ الْقَائِلِينَ: إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ إِذْ قَالَتِ امْرَأَةُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَى وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ [ آلِ عِمْرَانَ: 33 - 37 ]. يَذْكُرُ تَعَالَى أَنَّهُ اصْطَفَى آدَمَ، عَلَيْهِ السَّلَامُ، وَالْخُلَّصَ مِنْ ذُرِّيَّتِهِ الْمُتَّبِعِينَ شَرْعَهُ الْمُلَازِمِينَ طَاعَتَهُ، ثُمَّ خَصَّصَ فَقَالَ: وَآلَ إِبْرَاهِيمَ، فَدَخَلَ فِيهِمْ بَنُو إِسْمَاعِيلَ، وَبَنُو إِسْحَاقَ. ثُمَّ ذَكَرَ فَضْلَ هَذَا الْبَيْتِ الطَّاهِرِ الطَّيِّبِ، وَهُمْ آلُ عِمْرَانَ، وَالْمُرَادُ بِعِمْرَانَ هَذَا وَالِدُ مَرْيَمَ عَلَيْهِمَا السَّلَامُ، قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَهُوَ عِمْرَانُ بْنُ بَاشِمَ بْنُ أَمُونَ بْنِ مَنْشَا بْنِ حِزْقِيَا بْنِ أَحْزِيقَ بْنِ مَوْثِمَ بْنِ عَزَارْيَا بْنِ أَمْصِيَا بْنِ يَاوِشَ بْنِ أَحْزِيهُو بْنُ يَارِمَ بْنُ يَهْفَاشَاطَ بْنِ أَيْشِ بْنِ أَبَانَ بْنِ رَحْبَعَامَ بْنِ سُلَيْمَانَ بْنِ دَاوُدَ. وَقَالَ أَبُو الْقَاسِمِ ابْنُ عَسَاكِرَ: مَرْيَمُ بِنْتُ عِمْرَانَ بْنِ مَاتَانَ بْنِ الَيعَازِرَ بْنِ الْيُودِ بْنِ أَجْبَنَ بْنِ صَادُوقَ بْنِ عَيَازُورَ بْنِ الْيَاقِيمِ بْنِ أَيْبُودَ بْنِ زَرْبَائِيلَ بْنِ شَالْتَانِ بْنِ يُوحِنْيَا بْنِ بِرِسْتِيَا بْنِ آمُونَ بْنِ مِيشَا بْنِ حَزْقِيلَ بْنِ أَجَازَ بْنِ يُوثَامَ بْنِ عَزِرْيَا بْنِ بُورَامَ بْنِ بُوسَافَاطَ بْنِ أَسَا بْنِ أَبْيَا بْنِ رَخِيعَمَ بْنِ سُلَيْمَانَ بْنِ دَاوُدَ، عَلَيْهِ السَّلَامُ. وَفِيهِ مُخَالَفَةٌ لِمَا ذَكَرَهُ مُحَمَّدُ بْنُ إِسْحَاقَ، وَلَا خِلَافَ أَنَّهَا مِنْ سُلَالَةِ دَاوُدَ، عَلَيْهِ السَّلَامُ، وَكَانَ أَبُوهَا عِمْرَانُ صَاحِبَ صَلَاةِ بَنِي إِسْرَائِيلَ فِي زَمَانِهِ، وَكَانَتْ أُمُّهَا، وَهِيَ حَنَّةُ بِنْتُ فَاقُودَ بْنِ قُبَيْلَ، مِنَ الْعَابِدَاتِ، وَكَانَ زَكَرِيَّا نَبِيُّ ذَلِكَ الزَّمَانِ زَوْجَ أُخْتِ مَرْيَمَ أَشْيَاعَ فِي قَوْلِ الْجُمْهُورِ، وَقِيلَ: زَوْجُ خَالَتِهَا أَشْيَاعَ. فَاللَّهُ أَعْلَمُ. وَقَدْ ذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ وَغَيْرُهُ، أَنَّ أُمَّ مَرْيَمَ كَانَتْ لَا تَحْبَلُ، فَرَأَتْ يَوْمًا طَائِرًا يَزُقُّ فَرْخًا لَهُ، فَاشْتَهَتِ الْوَلَدَ، فَنَذَرَتْ لِلَّهِ إِنْ حَمَلَتْ لَتَجْعَلَنَّ وَلَدَهَا مُحَرَّرًا ; أَيْ حَبِيسًا فِي خِدْمَةِ بَيْتِ الْمَقْدِسِ. قَالُوا: فَحَاضَتْ مِنْ فَوْرِهَا، فَلَمَّا طَهُرَتْ وَاقَعَهَا بَعْلُهَا، فَحَمَلَتْ بِمَرْيَمَ، عَلَيْهَا السَّلَامُ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَقُرِئَ بِضَمِّ التَّاءِ وَلَيْسَ الذَّكَرُ كَالْأُنْثَى أَيْ: فِي خِدْمَةِ بَيْتِ الْمَقْدِسِ، وَكَانُوا فِي ذَلِكَ الزَّمَانِ يَنْذِرُونَ لِبَيْتِ الْمَقْدِسِ خُدَّامًا مِنْ أَوْلَادِهِمْ. تسميتها بمريم وَقَوْلُهَا: وَإِنِّي سَمَّيْتُهَا مَرْيَمَ اسْتُدِلَّ بِهِ عَلَى تَسْمِيَةِ الْمَوْلُودِ يَوْمَ يُولَدُ،  وَكَمَا ثَبَتَ فِي " الصَّحِيحَيْنِ " عَنْ أَنَسٍ فِي ذَهَابِهِ بِأَخِيهِ إِلَى رَسُولِ اللَّهِ ﷺ، فَحَنَّكَ أَخَاهُ وَسَمَّاهُ عَبْدَ اللَّهِ. وَجَاءَ فِي حَدِيثِ الْحَسَنِ عَنْ سَمُرَةَ مَرْفُوعًا: كُلُّ غُلَامٍ رَهِينَةٌ بِعَقِيقَتِهِ، تُذْبَحُ عَنْهُ يَوْمَ سَابِعِهِ، وَيُسَمَّى وَيُحْلَقُ رَأْسُهُ رَوَاهُ أَحْمَدُ، وَأَهْلُ السُّنَنِ، وَصَحَّحَهُ التِّرْمِذِيُّ، وَجَاءَ فِي بَعْضِ أَلْفَاظِهِ: وَ " يُدَمَّى " بَدَلَ: وَ " يُسَمَّى ". وَصَحَّحَهُ بَعْضُهُمْ. وَاللَّهُ أَعْلَمُ. وَقَوْلُهَا: وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ قَدِ اسْتُجِيبَ لَهَا فِي هَذَا، كَمَا تُقُبِّلَ مِنْهَا نَذْرُهَا ; فَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ ﷺ قَالَ: مَا مِنْ مَوْلُودٍ إِلَّا وَالشَّيْطَانُ يَمَسُّهُ حِينَ يُولَدُ فَيَسْتَهِلُّ صَارِخًا مِنْ مَسِّ الشَّيْطَانِ إِيَّاهُ إِلَّا مَرْيَمَ وَابْنَهَا ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: وَاقْرَءُوا إِنْ شِئْتُمْ: وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ أَخْرَجَاهُ مِنْ حَدِيثِ عَبْدِ الرَّزَّاقِ. كفالة زكريا عليه السلام لمريم وَقَوْلُهُ: فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ذَكَرَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ أَنَّ أُمَّهَا حِينَ وَضَعَتْهَا، لَفَّتْهَا فِي خُرُوقِهَا ثُمَّ خَرَجَتْ بِهَا إِلَى الْمَسْجِدِ، فَسَلَّمَتْهَا إِلَى الْعُبَّادِ الَّذِينَ هُمْ مُقِيمُونَ بِهِ، وَكَانَتِ ابْنَةَ إِمَامِهِمْ وَصَاحِبِ صَلَاتِهِمْ، فَتَنَازَعُوا فِيهَا. وَالظَّاهِرُ أَنَّهَا إِنَّمَا سَلَّمَتْهَا إِلَيْهِمْ بَعْدَ رَضَاعِهَا وَكَفَالَةِ مِثْلِهَا فِي صِغَرِهَا، ثُمَّ لَمَّا دَفَعَتْهَا إِلَيْهِمْ تَنَازَعُوا فِي أَيِّهِمْ يَكْفُلُهَا، وَكَانَ زَكَرِيَّا نَبِيَّهُمْ فِي ذَلِكَ الزَّمَانِ، وَقَدْ أَرَادَ أَنْ يَسْتَبِدَّ بِهَا دُونَهُمْ ; مِنْ أَجْلِ أَنَّ زَوْجَتَهُ أُخْتُهَا أَوْ خَالَتُهَا، عَلَى الْقَوْلَيْنِ، فَشَاحُّوهُ فِي ذَلِكَ، وَطَلَبُوا أَنْ يَقْتَرِعَ مَعَهُمْ، فَسَاعَدَتْهُ الْمَقَادِيرُ، فَخَرَجَتْ قُرْعَتُهُ غَالِبَةً لَهُمْ، وَذَلِكَ أَنَّ الْخَالَةَ بِمَنْزِلَةِ الْأُمِّ. قَالَ اللَّهُ تَعَالَى " وَكَفَّلَهَا زَكَرِيَّا أَيْ: بِسَبَبِ غَلَبِهِ لَهُمْ فِي الْقُرْعَةِ، كَمَا قَالَ تَعَالَى: ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ [ آلِ عِمْرَانَ: 44 ]. قَالُوا: وَذَلِكَ أَنَّ كُلًّا مِنْهُمْ أَلْقَى قَلَمَهُ مَعْرُوفًا بِهِ، ثُمَّ حَمَلُوهَا وَوَضَعُوهَا فِي مَوْضِعٍ، وَأَمَرُوا غُلَامًا لَمْ يَبْلُغِ الْحِنْثَ، فَأَخْرَجَ وَاحِدًا مِنْهَا، وَظَهَرَ قَلَمُ زَكَرِيَّا، عَلَيْهِ السَّلَامُ، فَطَلَبُوا أَنْ يَقْتَرِعُوا مَرَّةً ثَانِيَةً، وَأَنْ يَكُونَ ذَلِكَ بِأَنْ يُلْقُوا أَقْلَامَهُمْ فِي النَّهْرِ، فَأَيُّهُمْ جَرَى قَلَمُهُ عَلَى خِلَافِ جَرْيَةِ الْمَاءِ فَهُوَ الْغَالِبُ، فَفَعَلُوا، فَكَانَ قَلَمُ زَكَرِيَّا هُوَ الَّذِي جَرَى عَلَى خِلَافِ جَرْيَةِ الْمَاءِ، وَسَارَتْ أَقْلَامُهُمْ مَعَ الْمَاءِ، ثُمَّ طَلَبُوا مِنْهُ أَنْ يَقْتَرِعُوا ثَالِثَةً، فَأَيُّهُمْ جَرَى قَلَمُهُ مَعَ الْمَاءِ، وَتَكُونُ بَقِيَّةُ الْأَقْلَامِ قَدِ انْعَكَسَ سَيْرُهَا صُعُدًا ; فَهُوَ الْغَالِبُ، فَفَعَلُوا، فَكَانَ زَكَرِيَّا هُوَ الْغَالِبَ لَهُمْ، فَكَفَلَهَا إِذْ كَانَ أَحَقَّ بِهَا شَرْعًا وَقَدَرًا ; لِوُجُوهٍ عَدِيدَةٍ. عبادة وكرامات مريم قَالَ اللَّهُ تَعَالَى: كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا قَالَ يَامَرْيَمُ أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ قَالَ الْمُفَسِّرُونَ: اتَّخَذَ لَهَا زَكَرِيَّا مَكَانًا شَرِيفًا مِنَ الْمَسْجِدِ، لَا يَدْخُلُهُ سِوَاهَا، فَكَانَتْ تَعْبُدُ اللَّهَ فِيهِ، وَتَقُومُ بِمَا يَجِبُ عَلَيْهَا مِنْ سَدَانَةِ الْبَيْتِ إِذَا جَاءَتْ نَوْبَتُهَا، وَتَقُومُ بِالْعِبَادَةِ لَيْلَهَا وَنَهَارَهَا، حَتَّى صَارَتْ يُضْرَبُ بِهَا الْمَثَلُ بِعِبَادَتِهَا فِي بَنِي إِسْرَائِيلَ، وَاشْتَهَرَتْ بِمَا ظَهَرَ عَلَيْهَا مِنَ الْأَحْوَالِ الْكَرِيمَةِ، وَالصِّفَاتِ الشَّرِيفَةِ، حَتَّى إِنَّهُ كَانَ نَبِيُّ اللَّهِ زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا مَوْضِعَ عِبَادَتِهَا، يَجِدُ عِنْدَهَا رِزْقًا غَرِيبًا فِي غَيْرِ أَوَانِهِ، فَكَانَ يَجِدُ عِنْدَهَا فَاكِهَةَ الصَّيْفِ فِي الشِّتَاءِ، وَفَاكِهَةَ الشِّتَاءِ فِي الصَّيْفِ، فَيَسْأَلُهَا: أَنَّى لَكِ هَذَا فَتَقُولُ: هُوَ مِنْ عِنْدِ اللَّهِ أَيْ: رِزْقٌ رَزَقَنِيهِ اللَّهُ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ فَعِنْدَ ذَلِكَ وَهُنَالِكَ طَمِعَ زَكَرِيَّا فِي وُجُودِ وَلَدٍ مِنْ صُلْبِهِ، وَإِنْ كَانَ قَدْ أَسَنَّ وَكَبِرَ. قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ قَالَ بَعْضُهُمْ: قَالَ: يَا مَنْ يَرْزُقُ مَرْيَمَ الثَّمَرَ فِي غَيْرِ أَوَانِهِ، هَبْ لِي وَلَدًا، وَإِنْ كَانَ فِي غَيْرِ أَوَانِهِ. فَكَانَ مِنْ خَبَرِهِ وَقَضِيَّتِهِ، مَا قَدَّمْنَا ذِكْرَهُ فِي قِصَّتِهِ. اصطفاء مريم وبشارتها بعيسى عليه السلام قَالَ اللَّهُ تَعَالَى: وَإِذْ قَالَتِ الْمَلَائِكَةُ يَامَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ يَامَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ إِذْ قَالَتِ الْمَلَائِكَةُ يَامَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ قَالَتْ رَبِّ أَنَّى يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ قَالَ كَذَلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَرَسُولًا إِلَى بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ فَلَمَّا أَحَسَّ [ آلِ عِمْرَانَ: 42 - 51 ]. يَذْكُرُ تَعَالَى أَنَّ الْمَلَائِكَةَ بَشَّرَتْ مَرْيَمَ بِاصْطِفَاءِ اللَّهِ لَهَا، مِنْ بَيْنِ سَائِرِ نِسَاءِ عَالَمِي زَمَانِهَا، بِأَنِ اخْتَارَهَا لِإِيجَادِ وَلَدٍ مِنْهَا، مِنْ غَيْرِ أَبٍ، وَبُشِّرَتْ بِأَنْ يَكُونَ نَبِيًّا شَرِيفًا وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ أَيْ: فِي صِغَرِهِ، يَدْعُوهُمْ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَكَذَلِكَ فِي حَالِ كُهُولَتِهِ، فَدَلَّ عَلَى أَنَّهُ يَبْلُغُ الْكُهُولَةَ، وَيَدْعُو إِلَى اللَّهِ فِيهَا، وَأُمِرَتْ بِكَثْرَةِ الْعِبَادَةِ وَالْقُنُوتِ وَالسُّجُودِ وَالرُّكُوعِ ; لِتَكُونَ أَهْلًا لِهَذِهِ الْكَرَامَةِ، وَلِتَقُومَ بِشُكْرِ هَذِهِ النِّعْمَةِ. فَيُقَالُ: إِنَّهَا كَانَتْ تَقُومُ فِي الصَّلَاةِ حَتَّى تَفَطَّرَتْ قَدَمَاهَا، ؓ وَرَحِمَهَا، وَرَحِمَ أُمَّهَا وَأَبَاهَا. فَقَوْلُ الْمَلَائِكَةِ: يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ أَيِ اخْتَارَكِ وَاجْتَبَاكِ. ( وَطَهَّرَكِ ) أَيْ: مِنَ الْأَخْلَاقِ الرَّذِيلَةِ، وَأَعْطَاكِ الصِّفَاتِ الْجَمِيلَةِ. وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ، يَحْتَمِلُ أَنْ يَكُونَ الْمُرَادُ عَالَمِي زَمَانِهَا، كَقَوْلِهِ لِمُوسَى: إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ وَكَقَوْلِهِ عَنْ بَنِي إِسْرَائِيلَ: وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِينَ [ الدُّخَانِ: 32 ]. وَمَعْلُومٌ أَنَّ إِبْرَاهِيمَ، عَلَيْهِ السَّلَامُ، أَفْضَلُ مِنْ مُوسَى، وَأَنَّ مُحَمَّدًا ﷺ، أَفْضَلُ مِنْهُمَا، وَكَذَلِكَ هَذِهِ الْأُمَّةُ أَفْضَلُ مِنْ سَائِرِ الْأُمَمِ قَبْلَهَا، وَأَكْثَرُ عَدَدًا، وَأَفْضَلُ عِلْمًا، وَأَزْكَى عَمَلًا، مِنْ بَنِي إِسْرَائِيلَ وَغَيْرِهِمْ. وَيَحْتَمِلُ أَنْ يَكُونَ قَوْلُهُ: وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ مَحْفُوظَ الْعُمُومِ ; فَتَكُونَ أَفْضَلَ نِسَاءِ الدُّنْيَا  مِمَّنْ كَانَ قَبْلَهَا، وَوُجِدَ بَعْدَهَا ; لِأَنَّهَا إِنْ كَانَتْ نَبِيَّةً، عَلَى قَوْلِ مَنْ يَقُولُ بِنُبُوَّتِهَا وَنُبُوَّةِ سَارَّةَ أُمِّ إِسْحَاقَ، وَنُبُوَّةِ أُمِّ مُوسَى، مُحْتَجًّا بِكَلَامِ الْمَلَائِكَةِ وَالْوَحْيِ إِلَى أُمِّ مُوسَى، كَمَا يَزْعُمُ ذَلِكَ ابْنُ حَزْمٍ وَغَيْرُهُ، فَلَا يَمْتَنِعُ عَلَى هَذَا أَنْ تَكُونَ مَرْيَمُ أَفْضَلَ مِنْ سَارَّةَ وَأُمِّ مُوسَى ; لِعُمُومِ قَوْلِهِ: وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ إِذْ لَمْ يُعَارِضْهُ غَيْرُهُ. وَاللَّهُ أَعْلَمُ. وَأَمَّا عَلَى قَوْلِ الْجُمْهُورِ، كَمَا قَدْ حَكَاهُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ وَغَيْرُهُ عَنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، مِنْ أَنَّ النُّبُوَّةَ مُخْتَصَّةٌ بِالرِّجَالِ، وَلَيْسَ فِي النِّسَاءِ نَبِيَّةٌ، فَيَكُونُ أَعْلَى مَقَامَاتِ مَرْيَمَ، كَمَا قَالَ اللَّهُ تَعَالَى: مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ [ الْمَائِدَةِ: 75 ]. فَعَلَى هَذَا لَا يَمْتَنِعُ أَنْ تَكُونَ أَفْضَلَ الصِّدِّيقَاتِ الْمَشْهُورَاتِ مِمَّنْ كَانَ قَبْلَهَا، وَمِمَّنْ يَكُونُ بَعْدَهَا. وَاللَّهُ أَعْلَمُ. أفضل نساء العالمين وَقَدْ جَاءَ ذِكْرُهَا مَقْرُونًا مَعَ آسِيَةَ بِنْتِ مُزَاحِمٍ، وَخَدِيجَةَ بِنْتِ خُوَيْلِدٍ، وَفَاطِمَةَ بِنْتِ مُحَمَّدٍ، ؓ وَأَرْضَاهُنَّ. وَعَنْ أَنَسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: خَيْرُ نِسَاءِ الْعَالَمِينَ  أَرْبَعٌ: مَرْيَمُ بِنْتُ عِمْرَانَ، وَآسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَخَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَفَاطِمَةُ بِنْتُ مُحَمَّدٍ رَسُولِ اللَّهِ. وَعَنِ ابْنِ الْمُسَيِّبِ، قَالَ: كَانَ أَبُو هُرَيْرَةَ يُحَدِّثُ أَنَّ النَّبِيَّ ﷺ قَالَ: خَيْرُ نِسَاءٍ رَكِبْنَ الْإِبِلَ، صَالِحُ نِسَاءِ قُرَيْشٍ،  أَحْنَاهُ عَلَى وَلَدٍ فِي صِغَرِهِ، وَأَرْعَاهُ لِزَوْجٍ فِي ذَاتِ يَدِهِ قَالَ أَبُو هُرَيْرَةَ وَلَمْ تَرْكَبْ مَرْيَمُ بَعِيرًا قَطُّ. قَالَ أَبُو هُرَيْرَةَ وَقَدْ عَلِمَ رَسُولُ اللَّهِ ﷺ أَنَّ ابْنَةَ عِمْرَانَ لَمْ تَرْكَبِ الْإِبِلَ. وَعَنْ عَائِشَةَ أَنَّهَا قَالَتْ لِفَاطِمَةَ: أَرَأَيْتِ حِينَ أَكْبَبْتِ عَلَى رَسُولِ اللَّهِ ﷺ فَبَكَيْتِ، ثُمَّ ضَحِكْتِ ؟ قَالَتْ: أَخْبَرَنِي أَنَّهُ مَيِّتٌ مِنْ وَجَعِهِ هَذَا فَبَكَيْتُ، ثُمَّ أَكْبَبْتُ عَلَيْهِ، فَأَخْبَرَنِي أَنِّي أَسْرَعُ أَهْلِهِ لُحُوقًا بِهِ، وَأَنِّي سَيِّدَةُ نِسَاءِ أَهْلِ الْجَنَّةِ،  إِلَّا مَرْيَمَ بِنْتَ عِمْرَانَ، فَضَحِكْتُ. وَالْمَقْصُودُ أَنَّ هَذَا يَدُلُّ عَلَى أَنَّ مَرْيَمَ وَفَاطِمَةَ أَفْضَلُ هَذِهِ الْأَرْبَعِ، ثُمَّ يَحْتَمِلُ الِاسْتِثْنَاءُ أَنْ تَكُونَ مَرْيَمُ أَفْضَلَ مِنْ فَاطِمَةَ، وَيَحْتَمِلُ أَنْ يَكُونَا عَلَى السَّوَاءِ فِي الْفَضِيلَةِ ; لَكِنْ وَرَدَ حَدِيثٌ، إِنْ صَحَّ عَيَّنَ الِاحْتِمَالَ الْأَوَّلَ، فَقَالَ الْحَافِظُ أَبُو الْقَاسِمِ ابْنُ عَسَاكِرَ: عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: سَيِّدَةُ نِسَاءِ أَهْلِ الْجَنَّةِ مَرْيَمُ بِنْتُ عِمْرَانَ، ثُمَّ فَاطِمَةُ، ثُمَّ خَدِيجَةُ، ثُمَّ آسِيَةُ امْرَأَةُ فِرْعَوْنَ فَإِنْ كَانَ هَذَا اللَّفْظُ مَحْفُوظًا بِ " ثُمَّ " الَّتِي لِلتَّرْتِيبِ، فَهُوَ مُبَيِّنٌ لِأَحَدِ الِاحْتِمَالَيْنِ اللَّذَيْنِ دَلَّ عَلَيْهِمَا الِاسْتِثْنَاءُ، وَيُقَدَّمُ عَلَى مَا تَقَدَّمَ مِنَ الْأَلْفَاظِ الَّتِي وَرَدَتْ بِوَاوِ الْعَطْفِ، الَّتِي لَا تَقْتَضِي التَّرْتِيبَ وَلَا تَنْفِيهِ. وَاللَّهُ أَعْلَمُ. وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ بِنْتُ عِمْرَانَ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ، كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ فَإِنَّهُ حَدِيثٌ صَحِيحٌ كَمَا تَرَى، اتَّفَقَ الشَّيْخَانِ عَلَى إِخْرَاجِهِ، وَلَفْظُهُ يَقْتَضِي حَصْرَ الْكَمَالِ فِي النِّسَاءِ فِي مَرْيَمَ وَآسِيَةَ، وَلَعَلَّ الْمُرَادَ بِذَلِكَ فِي زَمَانِهِمَا، فَإِنَّ كُلًّا مِنْهُمَا كَفَلَتْ نَبِيًّا فِي حَالِ صِغَرِهِ، فَآسِيَةُ كَفَلَتْ مُوسَى الْكَلِيمَ، وَمَرْيَمُ كَفَلَتْ وَلَدَهَا عَبْدَ اللَّهِ وَرَسُولِهِ، فَلَا يَنْفِي كَمَالَ غَيْرِهِمَا فِي هَذِهِ الْأُمَّةِ، كَخَدِيجَةَ وَفَاطِمَةَ ; فَخَدِيجَةُ خَدَمَتْ رَسُولَ اللَّهِ ﷺ، قَبْلَ الْبَعْثَةِ خَمْسَةَ عَشَرَ سَنَةً، وَبَعْدَهَا أَزْيَدَ مِنْ عَشْرِ سِنِينَ، وَكَانَتْ لَهُ وَزِيرَ صِدْقٍ بِنَفْسِهَا وَمَالِهَا، ؓ وَأَرْضَاهَا، وَأَمَّا فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ﷺ فَإِنَّهَا خُصَّتْ بِمَزِيدِ فَضِيلَةٍ عَلَى أَخَوَاتِهَا ; لِأَنَّهَا أُصِيبَتْ بِرَسُولِ اللَّهِ ﷺ، وَبَقِيَّةُ أَخَوَاتِهَا مِتْنَ فِي حَيَاةِ النَّبِيِّ ﷺ، وَأَمَّا عَائِشَةُ ; فَإِنَّهَا كَانَتْ أَحَبَّ أَزْوَاجِ رَسُولِ اللَّهِ ﷺ إِلَيْهِ، وَلَمْ يَتَزَوَّجْ بِكْرًا غَيْرَهَا، وَلَا يُعْرَفُ فِي سَائِرِ النِّسَاءِ فِي هَذِهِ الْأُمَّةِ، بَلْ وَلَا فِي غَيْرِهَا، أَعْلَمُ مِنْهَا وَلَا أَفْهَمُ، وَقَدْ غَارَ اللَّهُ لَهَا حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا، فَأَنْزَلَ بَرَاءَتَهَا مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ، وَقَدْ عُمِّرَتْ بَعْدَ رَسُولِ اللَّهِ ﷺ، قَرِيبًا مِنْ خَمْسِينَ سَنَةً، تُبَلِّغُ عَنْهُ الْقُرْآنَ وَالسُّنَّةَ، وَتُفْتِي الْمُسْلِمِينَ وَتُصْلِحُ بَيْنَ الْمُخْتَلِفِينَ، وَهِيَ أَشْرَفُ أُمَّهَاتِ الْمُؤْمِنِينَ، حَتَّى خَدِيجَةَ بِنْتِ خُوَيْلِدٍ أُمِّ الْبَنَاتِ وَالْبَنِينَ، فِي قَوْلِ طَائِفَةٍ مِنَ الْعُلَمَاءِ السَّابِقِينَ وَاللَّاحِقِينَ، وَالْأَحْسَنُ الْوَقْفُ فِيهِمَا، ؓ، وَمَا ذَاكَ إِلَّا لِأَنَّ قَوْلَهُ ﷺ: وَفَضْلُ عَائِشَةَ عَلَى النِّسَاءِ، كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ يَحْتَمِلُ أَنْ يَكُونَ عَامًّا بِالنِّسْبَةِ إِلَى الْمَذْكُورَاتِ وَغَيْرِهِنَّ، وَيَحْتَمِلُ أَنْ يَكُونَ عَامًّا بِالنِّسْبَةِ إِلَى مَا عَدَا الْمَذْكُورَاتِ. وَاللَّهُ أَعْلَمُ. وَالْمَقْصُودُ هَاهُنَا ذِكْرُ مَا يَتَعَلَّقُ بِمَرْيَمَ بِنْتِ عِمْرَانَ، عَلَيْهَا السَّلَامُ، فَإِنَّ اللَّهَ طَهَّرَهَا وَاصْطَفَاهَا عَلَى نِسَاءِ عَالَمِي زَمَانِهَا، وَيَجُوزُ أَنْ يَكُونَ تَفْضِيلُهَا عَلَى النِّسَاءِ مُطْلَقًا، كَمَا قَدَّمْنَا. مريم من أزواج النبي ﷺ في الجنة وَقَدْ وَرَدَ فِي حَدِيثٍ أَنَّهَا تَكُونُ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فِي الْجَنَّةِ، هِيَ وَآسِيَةُ بِنْتُ مُزَاحِمٍ. وَقَدْ ذَكَرْنَا فِي " التَّفْسِيرِ " عَنْ بَعْضِ السَّلَفِ، أَنَّهُ قَالَ ذَلِكَ، وَاسْتَأْنَسَ بِقَوْلِهِ: ثَيِّبَاتٍ وَأَبْكَارًا [ التَّحْرِيمِ: 5 ]. قَالَ: فَالثَّيِّبُ آسِيَةُ، وَمِنَ الْأَبْكَارِ مَرْيَمُ بِنْتُ عِمْرَانَ. وَعَنْ أَبِي أُمَامَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: أَشْعَرْتِ أَنَّ اللَّهَ زَوَّجَنِي مَرْيَمَ بِنْتَ عِمْرَانَ، وَآسِيَةَ بِنْتَ مُزَاحِمٍ، وَكَلْثَمَ أُخْتَ مُوسَى رَوَاهُ ابْنُ جَعْفَرٍ الْعُقَيْلِيُّ مِنْ حَدِيثِ عَبْدِ النُّورِ بِهِ، وَزَادَ: فَقُلْتُ: هَنِيئًا لَكَ يَا رَسُولَ اللَّهِ. وَعَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ دَخَلَ عَلَى خَدِيجَةَ وَهِيَ فِي الْمَوْتِ، فَقَالَ: يَا خَدِيجَةُ، إِذَا لَقِيتِ ضَرَائِرَكِ فَأَقْرِئِيهِنَّ مِنِّي السَّلَامَ. قَالَتْ: يَا رَسُولَ اللَّهِ، وَهَلْ تَزَوَّجْتَ قَبْلِي ؟ قَالَ: لَا، وَلَكِنَّ اللَّهَ زَوَّجَنِي مَرْيَمَ بِنْتَ عِمْرَانَ، وَآسِيَةَ بِنْتَ مُزَاحِمٍ، وَكَلْثَمَ أُخْتَ مُوسَى.

     ✧ The revelation of Sūrat Āl ʿImrān Allah, may He be exalted, said in Sūrat “Āl ʿImrān,” the beginning of which was revealed—and it is eighty-three verses of it—in refutation of the Christians, upon them be the curses of Allah, who claimed that Allah has a son. Exalted is Allah above what they say, with great exaltation. A delegation from Najrān among them had come to the Messenger of Allah ﷺ, and they began to mention the falsehood they were upon, of the Trinity in the hypostases, and they claimed—according to their assertion—that Allah is the third of three; they are the sanctified essence, ʿĪsā, and Maryam, according to the differences of their sects. So Allah, mighty and majestic, revealed the beginning of this sūrah, in which He made clear that ʿĪsā is a servant among the servants of Allah. He created him and formed him in the womb, just as He formed others of the creatures, and that He created him without a father, just as He created Adam without a father or mother, and said to him: “Be.” And he was. The birth of Maryam and her lineage He, may He be exalted, made clear the origin of the birth of his mother Maryam, and how her affair was, and how she carried her son ʿĪsā, and likewise He expounded that in Sūrat “Maryam” as we shall speak of all that with the help of Allah and His good success and guidance. He, may He be exalted, said—and He is the most truthful of speakers: “Indeed Allah chose Adam and Nūḥ and the family of Ibrāhīm and the family of ʿImrān over the worlds, descendants, some of them from others. And Allah is Hearing and Knowing. When the wife of ʿImrān said, ‘My Lord, indeed I have vowed to You what is in my womb, consecrated, so accept from me. Indeed You are the Hearing, the Knowing.’ And when she delivered her, she said, ‘My Lord, indeed I have delivered a female.’ And Allah was most knowing of what she delivered, and the male is not like the female. ‘And I have named her Maryam, and I seek refuge for her in You and her descendants from Satan, the outcast.’ So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zakariyyā. Every time Zakariyyā entered upon her in the miḥrāb, he found with her provision. He said, ‘O Maryam, from where is this to you?’ She said, ‘It is from Allah. Indeed Allah provides for whom He wills without account’” [Āl ʿImrān: 33–37]. He, may He be exalted, mentions that He chose Adam, ﷺ, and the elect of his descendants who follow his law and keep to obeying him. Then He specified and said: “and the family of Ibrāhīm,” so the sons of Ismāʿīl and the sons of Isḥāq entered among them. Then He mentioned the merit of this pure and good household, and they are the family of ʿImrān. The intended meaning of this ʿImrān is the father of Maryam, upon them both be peace. Muḥammad b. Isḥāq said: He is ʿImrān b. Bāshim b. Amūn b. Manshā b. Ḥizqiyā b. Aḥzīqa b. Mawthim b. ʿAzāriyā b. Amṣiyā b. Yāwish b. Aḥzīhū b. Yārim b. Yahfāshāṭ b. Aysh b. Abān b. Raḥbaʿam b. Sulaymān b. Dāwūd. Abū al-Qāsim Ibn ʿAsākir said: Maryam bt. ʿImrān b. Mātān b. al-Yaʿāzir b. al-Yūd b. Ajban b. Ṣādūq b. ʿAyāzūr b. al-Yāqīm b. Aybūd b. Zarbāʾīl b. Shāltān b. Yūḥinyā b. Biristiyā b. Āmūn b. Mīshā b. Ḥazqīl b. Ajāz b. Yūthām b. ʿAzriyā b. Būrām b. Būsāfāṭ b. Asā b. Abiyā b. Rakhīʿam b. Sulaymān b. Dāwūd, ﷺ. In it there is a discrepancy with what Muḥammad b. Isḥāq mentioned, but there is no disagreement that she is from the progeny of Dāwūd, ﷺ. Her father ʿImrān was the leader of the prayer of the Children of Israel in his time, and her mother—she is Ḥannah bt. Fāqūd b. Qubayl—was among the devout women, and Zakariyyā, the prophet of that time, was the husband of Maryam's sister Ashyāʿ according to the majority view. It is said: the husband of her maternal aunt Ashyāʿ. And Allah knows best. Muḥammad b. Isḥāq and others have mentioned that the mother of Maryam could not conceive. One day she saw a bird feeding a chick of its own, so she desired a child, and she vowed to Allah that if she conceived she would make her child consecrated; that is, dedicated in the service of the Sacred House. They said: So she menstruated immediately, and when she became pure, her husband lay with her, and she conceived Maryam, upon her be peace. When she delivered her, she said, “My Lord, indeed I have delivered a female,” and Allah was most knowing of what she delivered—and it is read with a ḍammah on the tāʾ—“and the male is not like the female”; that is, in the service of the Sacred House. In that time, they used to vow to the Sacred House servants from their children. Her naming her Maryam Her statement: “And I have named her Maryam” was used as evidence for naming the newborn on the day he is born, and as is established in the Two Ṣaḥīḥs from Anas regarding his going with his brother to the Messenger of Allah ﷺ, and he chewed a date for his brother and named him ʿAbd Allah. And in the ḥadīth of al-Ḥasan from Samurah, raised to the Prophet: “Every boy is held in pledge for his ʿaqīqah, which is slaughtered for him on his seventh day, and he is named and his head is shaved.” Aḥmad and the authors of the Sunan related it, and al-Tirmidhī declared it sound. In some of its wordings there occurs “and he is smeared with blood” instead of “and he is named.” Some declared it sound. And Allah knows best. Her statement: “And I seek refuge for her in You and her descendants from Satan, the outcast” was answered for her in this, just as her vow was accepted from her. So Imam Aḥmad said, with his chain from Abū Hurayrah, that the Prophet ﷺ said: “There is no newborn except that Satan touches him when he is born, so he cries out loudly from Satan's touch of him, except Maryam and her son.” Then Abū Hurayrah says: And recite if you wish: “And I seek refuge for her in You and her descendants from Satan, the outcast.” They both transmitted it from the ḥadīth of ʿAbd al-Razzāq. Zakariyyā's sponsorship of Maryam, ﷺ His statement: “So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zakariyyā.” Many of the exegetes mentioned that when her mother delivered her, she wrapped her in her cloths, then went out with her to the mosque and handed her over to the devotees who resided there. She was the daughter of their imam and the leader of their prayer, so they disputed over her. What is apparent is that she only handed her over to them after her suckling and the sponsorship of one like her in her infancy. Then when she gave her to them, they disputed over which of them would sponsor her. Zakariyyā was their prophet at that time, and he wanted to take her exclusively without them because his wife was her sister or her maternal aunt, according to the two views. So they contended with him over that, and they asked that he draw lots with them. The decrees favored him, and his lot came out prevailing over them, because the maternal aunt is in the position of the mother. Allah, may He be exalted, said: “and put her in the care of Zakariyyā,” that is, because of his prevailing over them in the lot, as He, may He be exalted, said: “That is from the news of the unseen which We reveal to you, and you were not with them when they cast their pens as to which of them should take charge of Maryam, and you were not with them when they disputed” [Āl ʿImrān: 44]. They said: That is because each of them cast his pen, known by it, then they carried them and placed them in a spot, and they ordered a boy who had not reached the age of sin, and he brought out one of them, and the pen of Zakariyyā, ﷺ, appeared. So they asked to draw lots a second time, and that it be by casting their pens into the river, and whichever of them had his pen run contrary to the flow of the water, he would be the winner. So they did it, and the pen of Zakariyyā was the one that ran contrary to the flow of the water, while their pens went with the water. Then they asked him to draw lots a third time, so that whichever of them had his pen run with the water while the rest of the pens had their course reversed upward, he would be the winner. So they did it, and Zakariyyā was the one who prevailed over them, so he took charge of her since he was most entitled to her by law and by decree, for numerous reasons. The worship and miracles of Maryam Allah, may He be exalted, said: “Every time Zakariyyā entered upon her in the miḥrāb, he found with her provision. He said, ‘O Maryam, from where is this to you?’ She said, ‘It is from Allah. Indeed Allah provides for whom He wills without account.’” The exegetes said: Zakariyyā set aside for her a noble place in the mosque, which no one entered except her. She used to worship Allah in it, and she would carry out what was required of her in the service of the House when her turn came, and she would stand in worship by night and day, until she became proverbial for her worship among the Children of Israel. She became famous for the miraculous states and noble qualities that appeared in her, so much so that the Prophet of Allah Zakariyyā, every time he entered upon her place of worship, would find with her provision that was strange and out of season. He would find summer fruit with her in winter, and winter fruit in summer. He would ask her: “From where is this to you?” And she would say: “It is from Allah,” that is, provision that Allah has provided for me. “Indeed Allah provides for whom He wills without account.” At that point, Zakariyyā longed for the existence of a son from his own loins, even though he had grown old and aged. He said, “My Lord, grant me from Yourself a good offspring. Indeed You are the Hearer of supplication.” Some of them said: He said, “O You who provides Maryam with fruit out of season, grant me a son, even if out of season.” And of his story and affair was what we have mentioned previously in his narrative. The choosing of Maryam and the good tidings of ʿĪsā to her, ﷺ Allah, may He be exalted, said: “And when the angels said, ‘O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds. O Maryam, be devoutly obedient to your Lord and prostrate and bow with those who bow.’ That is from the news of the unseen which We reveal to you, and you were not with them when they cast their pens as to which of them should take charge of Maryam, and you were not with them when they disputed. When the angels said, ‘O Maryam, indeed Allah gives you good tidings of a word from Him, whose name is the Messiah, ʿĪsā, son of Maryam, distinguished in this world and the Hereafter and among those brought near. He will speak to the people in the cradle and in maturity and will be of the righteous.’ She said, ‘My Lord, how will I have a child when no man has touched me?’ He said, ‘Thus Allah creates what He wills. When He decrees a matter, He only says to it, “Be,” and it is. And He will teach him the Book and wisdom and the Torah and the Gospel, and a messenger to the Children of Israel: “Indeed I have come to you with a sign from your Lord: I create for you from clay the form of a bird, then I breathe into it and it becomes a bird by Allah's permission, and I heal the blind and the leper and give life to the dead by Allah's permission, and I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers. And confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allah and obey me. Indeed Allah is my Lord and your Lord, so worship Him. This is a straight path.’” Then when he sensed [Āl ʿImrān: 42–51]. He, may He be exalted, mentions that the angels gave Maryam good tidings of Allah's choosing her from among all the women of the worlds of her time, by His selecting her for the existence of a son from her without a father, and she was given good tidings that he would be a noble prophet and would speak to the people in the cradle, that is, in his childhood, calling them to the worship of Allah alone with no partner, and likewise in his state of maturity. So that indicates that he would reach maturity and call to Allah in it. She was commanded to increase in worship, devout obedience, prostration, and bowing, so that she would be worthy of this honor and would carry out gratitude for this blessing. It is said that she used to stand in prayer until her feet cracked, ؓ and have mercy on her and on her mother and father. The angels' statement: “O Maryam, indeed Allah has chosen you,” that is, He selected you and elected you. “And purified you,” that is, from base character traits, and gave you beautiful qualities. “And chosen you above the women of the worlds” may mean the women of the worlds of her time, like His statement to Mūsā: “Indeed I have chosen you over the people,” and His statement about the Children of Israel: “And We chose them knowingly over the worlds” [al-Dukhān: 32]. It is known that Ibrāhīm, ﷺ, is more excellent than Mūsā, and that Muḥammad ﷺ is more excellent than both of them, and likewise this community is more excellent than all previous nations, more numerous, more knowledgeable, and purer in action, than the Children of Israel and others. It is also possible that His statement: “And chosen you above the women of the worlds” is general in its wording, so she would be the most excellent of the women of the world, of those before her and those after her. For if she was a prophetess, according to the view of those who hold her prophethood and the prophethood of Sārah, the mother of Isḥāq, and the prophethood of the mother of Mūsā, adducing as evidence the speech of the angels and the revelation to the mother of Mūsā, as Ibn Ḥazm and others claim, then on this basis it is not precluded that Maryam was more excellent than Sārah and the mother of Mūsā, due to the generality of His statement: “And chosen you above the women of the worlds,” since nothing else contradicts it. And Allah knows best. As for the view of the majority, as Abū al-Ḥasan al-Ashʿarī and others related from the People of the Sunnah and the Community, that prophethood is specific to men, and there is no prophetess among women, then the highest station of Maryam would be as Allah, may He be exalted, said: “The Messiah, son of Maryam, was not but a messenger; messengers had passed on before him. And his mother was a truthful woman” [al-Māʾidah: 75]. On this basis, it is not precluded that she was the most excellent of the well-known truthful women of those before her and those after her. And Allah knows best. The best women of the worlds Her mention has come paired with Āsiyah bt. Muzāḥim, Khadījah bt. Khuwaylid, and Fāṭimah bt. Muḥammad, ؓ and make them pleased. From Anas, he said: The Messenger of Allah ﷺ said: “The best of the women of the worlds are four: Maryam bt. ʿImrān, Āsiyah the wife of Pharaoh, Khadījah bt. Khuwaylid, and Fāṭimah bt. Muḥammad the Messenger of Allah.” From Ibn al-Musayyib, he said: Abū Hurayrah used to narrate that the Prophet ﷺ said: “The best women who ever rode camels are the righteous women of Quraysh, the most compassionate to a child in his infancy and the most careful of a husband in what he possesses.” Abū Hurayrah said: Maryam never rode any camel at all. Abū Hurayrah said: The Messenger of Allah ﷺ knew that the daughter of ʿImrān never rode camels. From ʿĀʾishah, she said to Fāṭimah: “Did you see when you leaned over the Messenger of Allah ﷺ and wept, then you laughed?” She said: “He informed me that he would die from this illness of his, so I wept. Then I leaned over him, and he informed me that I would be the quickest of his family to join him, and that I am the mistress of the women of the people of Paradise, except Maryam bt. ʿImrān, so I laughed.” The intended point is that this indicates that Maryam and Fāṭimah are the most excellent of these four. Then the exception may imply that Maryam is more excellent than Fāṭimah, and it may imply that they are equal in excellence. However, a ḥadīth has been related, if it is sound, that specifies the first possibility. Al-Ḥāfiẓ Abū al-Qāsim Ibn ʿAsākir said, from Ibn ʿAbbās, he said: The Messenger of Allah ﷺ said: “The mistress of the women of the people of Paradise is Maryam bt. ʿImrān, then Fāṭimah, then Khadījah, then Āsiyah the wife of Pharaoh.” If this wording is preserved with “then,” which indicates order, then it clarifies one of the two possibilities indicated by the exception, and it takes precedence over the previous wordings that came with the conjunction wāw, which does not imply order nor negate it. And Allah knows best. From Abū Mūsā al-Ashʿarī, he said: The Messenger of Allah ﷺ said: “Many among men have reached perfection, but none among women have reached perfection except Āsiyah the wife of Pharaoh and Maryam bt. ʿImrān. And the excellence of ʿĀʾishah over women is like the excellence of tharīd over all other food.” It is a sound ḥadīth, as you see. The two shaykhs agreed on its transmission, and its wording implies limiting perfection among women to Maryam and Āsiyah. Perhaps the intended meaning is in their respective times, for each of them took charge of a prophet in his infancy: Āsiyah took charge of Mūsā the one spoken to by Allah, and Maryam took charge of her son, the servant of Allah and His messenger. So it does not negate the perfection of others in this community, such as Khadījah and Fāṭimah. Khadījah served the Messenger of Allah ﷺ before the mission for fifteen years, and after it for more than ten years, and she was a true minister to him with her self and her wealth, ؓ and make her pleased. As for Fāṭimah bt. the Messenger of Allah ﷺ, she was singled out with extra merit over her sisters because she was afflicted by the loss of the Messenger of Allah ﷺ, and the rest of her sisters died during the lifetime of the Prophet ﷺ. As for ʿĀʾishah, she was the most beloved of the wives of the Messenger of Allah ﷺ to him, and he did not marry any virgin other than her. No woman among this community, nor even among others, is known to be more knowledgeable or more understanding than her. Allah showed protective jealousy for her when the people of the slander said what they said, and He sent down her exoneration from above seven heavens. She lived after the Messenger of Allah ﷺ for nearly fifty years, conveying from him the Qurʾān and the Sunnah, giving legal opinions to the Muslims, and reconciling between those who differed. She is the most noble of the Mothers of the Believers, even over Khadījah bt. Khuwaylid, the mother of daughters and sons, according to a group of earlier and later scholars. The best is to refrain from judging between them, ؓ. That is only because the Prophet's statement ﷺ: “And the excellence of ʿĀʾishah over women is like the excellence of tharīd over all other food” may be general in relation to the mentioned women and others, and it may be general in relation to everyone other than the mentioned women. And Allah knows best. The intended point here is to mention what relates to Maryam bt. ʿImrān, upon her be peace, for Allah purified her and chose her above the women of the worlds of her time, and it is permissible that her excellence over women is absolute, as we have mentioned. Maryam is among the wives of the Prophet ﷺ in Paradise It has been related in a ḥadīth that she will be among the wives of the Prophet ﷺ in Paradise, she and Āsiyah bt. Muzāḥim. We have mentioned in the commentary from some of the predecessors that he said that, and he sought support from His statement: “previously married and virgins” [al-Taḥrīm: 5]. He said: The previously married one is Āsiyah, and among the virgins is Maryam bt. ʿImrān. From Abū Umāmah, he said: The Messenger of Allah ﷺ said: “Do you realize that Allah has married me to Maryam bt. ʿImrān, Āsiyah bt. Muzāḥim, and Kulthum the sister of Mūsā?” Ibn Jaʿfar al-ʿUqaylī related it from the ḥadīth of ʿAbd al-Nūr, and he added: So I said, “Congratulations to you, O Messenger of Allah.” From ʿIkrimah, from Ibn ʿAbbās, that the Messenger of Allah ﷺ entered upon Khadījah while she was dying, and said: “O Khadījah, when you meet your co-wives, convey to them my greeting of peace.” She said, “O Messenger of Allah, have you married before me?” He said, “No, but Allah has married me to Maryam bt. ʿImrān, Āsiyah bt. Muzāḥim, and Kulthum the sister of Mūsā.”

328. Tarikh (al-Tabari) 325No grade recorded

     ذِكْرُ رَفْعِ عِيسَى، عَلَيْهِ السَّلَامُ، إِلَى السَّمَاءِ  فِي حِفْظِ الرَّبِّ، وَبَيَانُ كَذِبِ الْيَهُودِ وَالنَّصَارَى، عَلَيْهِمْ لَعَائِنُ اللَّهِ، فِي دَعْوَى الصَّلْبِ   ذكر رفع عيسى عليه السلام في القرآن قَالَ اللَّهُ تَعَالَى: وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ [ آلِ عِمْرَانَ: 54، 55 ]. وَقَالَ تَعَالَى: فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ وَكُفْرِهِمْ بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا [ النِّسَاءِ: 155 - 159 ]. فَأَخْبَرَ تَعَالَى أَنَّهُ رَفَعَهُ إِلَى السَّمَاءِ بَعْدَ مَا تَوَفَّاهُ بِالنَّوْمِ عَلَى الصَّحِيحِ الْمَقْطُوعِ بِهِ، وَخَلَّصَهُ مِمَّنْ كَانَ أَرَادَ أَذِيَّتَهُ مِنَ الْيَهُودِ الَّذِينَ وَشَوْا بِهِ إِلَى بَعْضِ الْمُلُوكِ الْكَفَرَةِ فِي ذَلِكَ الزَّمَانِ. قَالَ الْحَسَنُ الْبَصْرِيُّ، وَمُحَمَّدُ بْنُ إِسْحَاقَ: كَانَ اسْمُهُ دَاوُدَ بْنَ يُورَا فَأَمَرَ بِقَتْلِهِ وَصَلْبِهِ فَحَصَرُوهُ فِي دَارٍ بِبَيْتِ الْمَقْدِسِ، وَذَلِكَ عَشِيَّةَ الْجُمُعَةِ لَيْلَةَ السَّبْتِ، فَلَمَّا حَانَ وَقْتُ دُخُولِهِمْ أُلْقِيَ شَبَهُهُ عَلَى بَعْضِ أَصْحَابِهِ الْحَاضِرِينَ عِنْدَهُ، وَرُفِعَ عِيسَى مِنْ رَوْزَنَةٍ مِنْ ذَلِكَ الْبَيْتِ إِلَى السَّمَاءِ، وَأَهْلُ الْبَيْتِ يَنْظُرُونَ، وَدَخَلَ الشُّرَطُ فَوَجَدُوا ذَلِكَ الشَّابَّ الَّذِي أُلْقِيَ عَلَيْهِ شَبَهُهُ، فَأَخَذُوهُ ظَانِّينَ أَنَّهُ عِيسَى، فَصَلَبُوهُ وَوَضَعُوا الشَّوْكَ عَلَى رَأْسِهِ إِهَانَةً لَهُ، وَسَلَّمَ لِلْيَهُودِ عَامَّةُ النَّصَارَى الَّذِينَ لَمْ يُشَاهِدُوا مَا كَانَ مِنْ أَمْرِ عِيسَى أَنَّهُ صُلِبَ، وَضَلُّوا بِسَبَبِ ذَلِكَ ضَلَالًا مُبِينًا كَثِيرًا فَاحِشًا بَعِيدًا، وَأَخْبَرَ تَعَالَى بِقَوْلِهِ: وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ أَيْ: بَعْدَ نُزُولِهِ إِلَى الْأَرْضِ فِي آخِرِ الزَّمَانِ  ، قَبْلَ قِيَامِ السَّاعَةِ، فَإِنَّهُ يَنْزِلُ وَيَقْتُلُ الْخِنْزِيرَ، وَيَكْسِرُ الصَّلِيبَ وَيَضَعُ الْجِزْيَةَ، وَلَا يَقْبَلُ إِلَّا الْإِسْلَامَ. الْآثَارِ فِي صِفَةِ رَفْعِهِ إِلَى السَّمَاءِ وَهَذَا ذِكْرُ مَا وَرَدَ فِي الْآثَارِ فِي صِفَةِ رَفْعِهِ إِلَى السَّمَاءِ. عَنِ ابْنِ عَبَّاسٍ، قَالَ: لَمَّا أَرَادَ اللَّهُ أَنْ يَرْفَعَ عِيسَى إِلَى السَّمَاءِ، خَرَجَ عَلَى أَصْحَابِهِ، وَفِي الْبَيْتِ اثْنَا عَشَرَ رَجُلًا مِنْهُمْ - مِنَ الْحَوَارِيِّينَ يَعْنِي - فَخَرَجَ عَلَيْهِمْ مِنْ عَيْنٍ فِي الْبَيْتِ، وَرَأْسُهُ يَقْطُرُ مَاءً فَقَالَ: إِنَّ مِنْكُمْ مَنْ يَكْفُرُ بِي اثْنَتَيْ عَشْرَةَ مَرَّةً بَعْدَ أَنْ آمَنَ بِي. ثُمَّ قَالَ: أَيُّكُمْ يُلْقَى عَلَيْهِ شَبَهِي فَيُقْتَلَ مَكَانِي، وَيَكُونَ مَعِي فِي دَرَجَتِي ؟ فَقَامَ شَابٌّ مِنْ أَحْدَثِهِمْ سِنًّا، فَقَالَ لَهُ: اجْلِسْ. ثُمَّ أَعَادَ عَلَيْهِمْ، فَقَامَ الشَّابُّ، فَقَالَ: اجْلِسْ. ثُمَّ أَعَادَ عَلَيْهِمْ، فَقَامَ الشَّابُّ، فَقَالَ: أَنَا. فَقَالَ: أَنْتَ هُوَ ذَاكَ. فَأُلْقِيَ عَلَيْهِ شَبَهُ عِيسَى، وَرُفِعَ عِيسَى مِنْ رَوْزَنَةٍ فِي الْبَيْتِ إِلَى السَّمَاءِ. قَالَ: وَجَاءَ الطَّلَبُ مِنَ الْيَهُودِ فَأَخَذُوا الشَّبَهَ فَقَتَلُوهُ ثُمَّ صَلَبُوهُ، فَكَفَرَ بِهِ بَعْضُهُمُ اثْنَتَيْ عَشْرَةَ مَرَّةً بَعْدَ أَنْ آمَنَ بِهِ، وَافْتَرَقُوا ثَلَاثَ فِرَقٍ، فَقَالَتْ طَائِفَةٌ: كَانَ اللَّهُ فِينَا مَا شَاءَ ثُمَّ صَعِدَ إِلَى السَّمَاءِ. وَهَؤُلَاءِ الْيَعْقُوبِيِّةُ، وَقَالَتْ فِرْقَةٌ: كَانَ فِينَا ابْنُ اللَّهِ مَا شَاءَ، ثُمَّ رَفَعَهُ اللَّهُ إِلَيْهِ. وَهَؤُلَاءِ النَّسْطُورِيَّةُ، وَقَالَتْ فِرْقَةٌ: كَانَ فِينَا عَبْدُ اللَّهِ وَرَسُولُهُ مَا شَاءَ اللَّهُ، ثُمَّ رَفَعَهُ اللَّهُ إِلَيْهِ، وَهَؤُلَاءِ الْمُسْلِمُونَ، فَتَظَاهَرَتِ الْكَافِرَتَانِ عَلَى الْمُسْلِمَةِ فَقَتَلُوهَا، فَلَمْ يَزَلِ الْإِسْلَامُ طَامِسًا حَتَّى بَعَثَ اللَّهُ مُحَمَّدًا ﷺ. قَالَ ابْنُ عَبَّاسٍ: وَذَلِكَ قَوْلُهُ تَعَالَى: فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَى عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ [ الصَّفِّ: 14 ]. وَمِمَّنْ ذَكَرَ ذَلِكَ مُطَوَّلًا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ، قَالَ: وَجَعَلَ عِيسَى، عَلَيْهِ السَّلَامُ، يَدْعُو اللَّهُ، عَزَّ وَجَلَّ، أَنْ يُؤَخِّرَ أَجَلَهُ، يَعْنِي لِيُبَلِّغَ الرِّسَالَةَ، وَيُكْمِلَ الدَّعْوَةَ، وَيُكْثِرَ النَّاسُ الدُّخُولَ فِي دِينِ اللَّهِ، عَزَّ وَجَلَّ. حواريي نبي الله عيسى عليه السلام وقتل من ألقي عليه شبهه قِيلَ: وَكَانَ عِنْدَهُ مِنَ الْحَوَارِيِّينَ اثْنَا عَشَرَ رَجُلًا ;  بُطْرُسُ، وَيَعْقُوبُ بْنُ زَبْدِي، وَيَحْنَسُ أَخُو يَعْقُوبَ، وَأَنْدَرَاوِسُ، وَفِلِيبُّسُ، وَأَبْرَثَلْمَا، وَمَتَّى، وَتُومَاسُ، وَيَعْقُوبُ بْنُ حَلْقِيَا، وَتُدَّاوُسُ، وَفَتَاتْيَا، يُودُسُ زَكَرِيَّا يَوُطَا، وَهَذَا هُوَ الَّذِي دَلَّ الْيَهُودَ عَلَى عِيسَى. قَالَ ابْنُ إِسْحَاقَ وَكَانَ فِيهِمْ رَجُلٌ آخَرُ اسْمُهُ سَرْجَسُ، كَتَمَتْهُ النَّصَارَى، وَهُوَ الَّذِي أُلْقِيَ شَبَهُ الْمَسِيحِ عَلَيْهِ، فَصُلِبَ عَنْهُ. قَالَ: وَبَعْضُ النَّصَارَى يَزْعُمُ أَنَّ الَّذِي صُلِبَ عَنِ الْمَسِيحِ وَأُلْقِيَ عَلَيْهِ شَبَهُهُ، يُودُسُ زَكَرِيَّا يَوُطَا. وَاللَّهُ أَعْلَمُ. وَعَنِ ابْنِ عَبَّاسٍ: اسْتَخْلَفَ عِيسَى شَمْعُونَ، وَقَتَلَتِ الْيَهُودُ يُودُسُ زَكَرِيَّا يَوُطَا الَّذِي أُلْقِيَ عَلَيْهِ الشَّبَهُ. وَقَالَ: مُحَمَّدُ بْنُ الْجَهْمِ. قَالَ: سَمِعْتُ الْفَرَّاءَ يَقُولُ فِي قَوْلِهِ: وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ قَالَ: إِنَّ عِيسَى غَابَ عَنْ خَالَتِهِ زَمَانًا، فَأَتَاهَا فَقَامَ رَأْسُ الْجَالُوتِ الْيَهُودِيُّ، فَضَرَبَ عَلَى عِيسَى، حَتَّى اجْتَمَعُوا عَلَى بَابِ دَارِهِ، فَكَسَرُوا الْبَابَ، وَدَخَلَ رَأْسُ الْجَالُوتِ لِيَأْخُذَ عِيسَى، فَطَمَسَ اللَّهُ عَيْنَيْهِ عَنْ عِيسَى ثُمَّ خَرَجَ إِلَى أَصْحَابِهِ فَقَالَ: لَمْ أَرَهُ. وَمَعَهُ سَيْفٌ مَسْلُولٌ، فَقَالُوا: أَنْتَ عِيسَى. وَأَلْقَى اللَّهُ شَبَهَ عِيسَى عَلَيْهِ، فَأَخَذُوهُ، فَقَتَلُوهُ، وَصَلَبُوهُ، فَقَالَ جَلَّ ذِكْرُهُ: وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ وَعَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: أَتَى عِيسَى وَمَعَهُ سَبْعَةَ عَشَرَ مِنَ الْحَوَارِيِّينَ فِي بَيْتٍ، فَأَحَاطُوا بِهِمْ، فَلَمَّا دَخَلُوا عَلَيْهِمْ صَوَّرَهُمُ اللَّهُ كُلَّهُمْ عَلَى صُورَةِ عِيسَى، فَقَالُوا لَهُمْ: سَحَرْتُمُونَا، لَتُبْرِزُنَّ لَنَا عِيسَى أَوْ لَنَقْتُلَنَّكُمْ جَمِيعًا، فَقَالَ عِيسَى لِأَصْحَابِهِ: مَنْ يَشْتَرِي مِنْكُمْ نَفْسَهُ الْيَوْمَ بِالْجَنَّةِ. فَقَالَ رَجُلٌ: أَنَا. فَخَرَجَ إِلَيْهِمْ، فَقَالَ: أَنَا عِيسَى. وَقَدْ صَوَّرَهُ اللَّهُ عَلَى صُورَةِ عِيسَى، فَأَخَذُوهُ فَقَتَلُوهُ وَصَلَبُوهُ، فَمِنْ ثَمَّ شُبِّهَ لَهُمْ، وَظَنُّوا أَنَّهُمْ قَدْ قَتَلُوا عِيسَى، وَظَنَّتِ النَّصَارَى مِثْلَ ذَلِكَ، أَنَّهُ عِيسَى، وَرَفَعَ اللَّهُ عِيسَى مِنْ يَوْمِهِ ذَلِكَ. قَالَ ابْنُ جَرِيرٍ: وَحَدَّثَنِي عَبْدُ الصَّمَدِ بْنُ مَعْقِلٍ أَنَّهُ سَمِعَ وَهْبًا يَقُولُ: إِنَّ عِيسَى ابْنَ مَرْيَمَ لَمَّا أَعْلَمَهُ اللَّهُ أَنَّهُ خَارِجٌ مِنَ الدُّنْيَا جَزِعَ مِنَ الْمَوْتِ، وَشَقَّ عَلَيْهِ، فَدَعَا الْحَوَارِيِّينَ وَصَنَعَ لَهُمْ طَعَامًا فَقَالَ: احْضُرُونِي اللَّيْلَةَ ; فَإِنَّ لِي إِلَيْكُمْ حَاجَةً. فَلَمَّا اجْتَمَعُوا إِلَيْهِ مِنَ اللَّيْلِ عَشَّاهُمْ، وَقَامَ يَخْدِمُهُمْ، فَلَمَّا فَرَغُوا مِنَ الطَّعَامِ، أَخَذَ يَغْسِلُ أَيْدِيَهُمْ وَيُوَضِّئُهُمْ بِيَدِهِ، وَيَمْسَحُ أَيْدِيَهُمْ بِثِيَابِهِ، فَتَعَاظَمُوا ذَلِكَ وَتَكَارَهُوهُ، فَقَالَ: أَلَا مَنْ رَدَّ عَلَيَّ شَيْئًا اللَّيْلَةَ مِمَّا أَصْنَعُ فَلَيْسَ مِنِّي وَلَا أَنَا مِنْهُ. فَأَقَرُّوهُ حَتَّى إِذَا فَرَغَ مِنْ ذَلِكَ قَالَ: أَمَّا مَا صَنَعْتُ بِكُمُ اللَّيْلَةَ مِمَّا خَدَمْتُكُمْ عَلَى الطَّعَامِ، وَغَسَلْتُ أَيْدِيَكُمْ بِيَدِي، فَلْيَكُنْ لَكُمْ بِي أُسْوَةٌ، فَإِنَّكُمْ تَرَوْنَ أَنِّي خَيْرُكُمْ فَلَا يَتَعَظَّمْ بَعْضُكُمْ عَلَى بَعْضٍ، وَلْيَبْذُلْ بَعْضُكُمْ لِبَعْضٍ نَفْسَهُ كَمَا بَذَلْتُ نَفْسِي لَكُمْ، وَأَمَّا حَاجَتِي الَّتِي اسْتَعَنْتُكُمْ عَلَيْهَا، فَتَدْعُونَ لِيَ اللَّهَ وَتَجْتَهِدُونَ فِي الدُّعَاءِ أَنْ يُؤَخِّرَ أَجَلِي. فَلَمَّا نَصَبُوا أَنْفُسَهُمْ لِلدُّعَاءِ وَأَرَادُوا أَنْ يَجْتَهِدُوا، أَخَذَهُمُ النَّوْمُ حَتَّى لَمَّ يَسْتَطِيعُوا دُعَاءً، فَجَعَلَ يُوقِظُهُمْ وَيَقُولُ: سُبْحَانَ اللَّهِ، أَمَا تَصْبِرُونَ لِي لَيْلَةً وَاحِدَةً، تُعِينُونِي فِيهَا ؟ فَقَالُوا: وَاللَّهِ مَا نَدْرِي مَا لَنَا، وَاللَّهِ لَقَدْ كُنَّا نَسْمُرُ فَنُكْثِرُ السَّمَرَ، وَمَا نُطِيقُ اللَّيْلَةَ سَمَرًا، وَمَا نُرِيدُ دُعَاءً إِلَّا حِيلَ بَيْنَنَا وَبَيْنَهُ. فَقَالَ: يُذْهَبُ بِالرَّاعِي وَتَتَفَرَّقُ الْغَنَمُ. وَجَعَلَ يَأْتِي بِكَلَامٍ نَحْوَ هَذَا يَنْعَى بِهِ نَفْسَهُ. ثُمَّ قَالَ: الْحَقُّ لَيَكْفُرَنَّ بِي أَحَدُكُمْ قَبْلَ أَنْ يَصِيحَ الدِّيكُ ثَلَاثَ مَرَّاتٍ، وَلَيَبِيعَنِّي أَحَدُكُمْ بِدَرَاهِمَ يَسِيرَةٍ، وَلَيَأْكُلَنَّ ثَمْنِي. فَخَرَجُوا وَتَفَرَّقُوا، وَكَانَتِ الْيَهُودُ تَطْلُبُهُ فَأَخَذُوا شَمْعُونَ - أَحَدَ الْحَوَارِيِّينَ - فَقَالُوا: هَذَا مِنْ أَصْحَابِهِ. فَجَحَدَ وَقَالَ: مَا أَنَا بِصَاحِبِهِ. فَتَرَكُوهُ ثُمَّ أَخَذَهُ آخَرُونَ فَجَحَدَ كَذَلِكَ، ثُمَّ سَمِعَ صَوْتَ دِيكٍ فَبَكَى وَأَحْزَنَهُ. فَلَمَّا أَصْبَحَ أَتَى أَحَدُ الْحَوَارِيِّينَ إِلَى الْيَهُودِ، فَقَالَ: مَا تَجْعَلُونَ لِي إِنْ دَلَلْتُكُمْ عَلَى الْمَسِيحِ. فَجَعَلُوا لَهُ ثَلَاثِينَ دِرْهَمًا فَأَخَذَهَا وَدَلَّهُمْ عَلَيْهِ. وَكَانَ شُبِّهَ عَلَيْهِمْ قَبْلَ ذَلِكَ فَأَخَذُوهُ وَاسْتَوْثَقُوا مِنْهُ، وَرَبَطُوهُ بِالْحَبْلِ وَجَعَلُوا يَقُودُونَهُ، وَيَقُولُونَ: أَنْتَ كُنْتَ تُحْيِي الْمَوْتَى وَتَنْتَهِرُ الشَّيْطَانَ، وَتُبْرِئُ الْمَجْنُونَ، أَفَلَا تُنَجِّي نَفْسَكَ مِنْ هَذَا الْحَبْلِ ؟ وَيَبْصُقُونَ عَلَيْهِ، وَيُلْقُونَ عَلَيْهِ الشَّوْكَ، حَتَّى أَتَوْا بِهِ الْخَشَبَةَ الَّتِي أَرَادُوا أَنْ يَصْلُبُوهُ عَلَيْهَا، فَرَفَعَهُ اللَّهُ إِلَيْهِ وَصَلَبُوا مَا شُبِّهَ لَهُمْ، فَمَكَثَ سَبْعًا. ثُمَّ إِنْ أُمَّهُ وَالْمَرْأَةَ الَّتِي كَانَ يُدَاوِيهَا عِيسَى، فَأَبْرَأَهَا اللَّهُ مِنَ الْجُنُونِ، جَاءَتَا تَبْكِيَانِ حَيْثُ كَانَ الْمَصْلُوبُ، فَجَاءَهُمَا عِيسَى، فَقَالَ: عَلَامَ تَبْكِيَانِ. قَالَتَا: عَلَيْكَ. فَقَالَ: إِنِّي قَدْ رَفَعَنِي اللَّهُ إِلَيْهِ، وَلَمْ يُصِبْنِي إِلَّا خَيْرٌ، وَإِنَّ هَذَا شَيْءٌ شُبِّهَ لَهُمْ، فَأْمُرَا الْحَوَارِيِّينَ أَنْ يَلْقَوْنِي إِلَى مَكَانِ كَذَا وَكَذَا. فَلَقَوْهُ إِلَى ذَلِكَ الْمَكَانِ أَحَدَ عَشَرَ، وَفَقَدَ الَّذِي كَانَ بَاعَهُ وَدَلَّ عَلَيْهِ الْيَهُودَ، فَسَأَلَ عَنْهُ أَصْحَابَهُ فَقَالُوا: إِنَّهُ نَدِمَ عَلَى مَا صَنَعَ، فَاخْتَنَقَ وَقَتَلَ نَفْسَهُ. فَقَالَ: لَوْ تَابَ لَتَابَ اللَّهُ عَلَيْهِ. ثُمَّ سَأَلَهُمْ عَنْ غُلَامٍ يَتْبَعُهُمْ يُقَالُ لَهُ: يُحَنَّا. فَقَالَ: هُوَ مَعَكُمْ فَانْطَلِقُوا فَإِنَّهُ سَيُصْبِحُ كُلُّ إِنْسَانٍ مِنْكُمْ يُحَدِّثُ بِلُغَةِ قَوْمٍ فَلْيُنْذِرْهُمْ وَلْيَدْعُهُمْ. وَهَذَا إِسْنَادٌ غَرِيبٌ عَجِيبٌ، وَهُوَ أَصَحُّ مِمَّا ذَكَرَهُ النَّصَارَى، لَعَنَهُمُ اللَّهُ، مِنْ أَنَّ الْمَسِيحَ جَاءَ إِلَى مَرْيَمَ، وَهِيَ جَالِسَةٌ تَبْكِي عِنْدَ جِذْعِهِ، فَأَرَاهَا مَكَانَ الْمَسَامِيرِ مِنْ جَسَدِهِ، وَأَخْبَرَهَا أَنَّ رُوحَهُ رُفِعَتْ، وَأَنَّ جَسَدَهُ صُلِبَ، وَهَذَا بُهْتٌ وَكَذِبٌ وَاخْتِلَاقٌ وَتَحْرِيفٌ وَتَبْدِيلٌ وَزِيَادَةٌ بَاطِلَةٌ فِي الْإِنْجِيلِ عَلَى خِلَافِ الْحَقِّ وَمُقْتَضَى النَّقْلِ. زيارة مريم قبر عيسى عليه السلام ومعرفتها أنه رفع وَحَكَى الْحَافِظُ ابْنُ عَسَاكِرَ، مِنْ طَرِيقِ يَحْيَى بْنِ حَبِيبٍ، فِيمَا بَلَغَهُ أَنَّ مَرْيَمَ سَأَلَتْ مِنْ بَيْتِ الْمَلِكِ - بَعْدَ مَا صُلِبَ الْمَصْلُوبُ بِسَبْعَةِ أَيَّامٍ، وَهِيَ تَحْسَبُ أَنَّهُ ابْنُهَا - أَنْ يُنْزِلَ جَسَدَهُ، فَأَجَابَهُمْ إِلَى ذَلِكَ، وَدُفِنَ هُنَالِكَ، فَقَالَتْ مَرْيَمُ لِأُمِّ يَحْيَى: أَلَا تَذْهَبِينَ بِنَا نَزُورُ قَبْرَ الْمَسِيحِ. فَذَهَبَتَا فَلَمَّا دَنَتَا مِنَ الْقَبْرِ، قَالَتْ مَرْيَمُ لِأُمِّ يَحْيَى: أَلَا تَسْتَتِرِينَ. فَقَالَتْ: وَمِمَّنْ أَسْتَتِرُ. فَقَالَتْ: مِنْ هَذَا الرَّجُلِ الَّذِي هُوَ عِنْدَ الْقَبْرِ. فَقَالَتْ أُمُّ يَحْيَى: إِنِّي لَا أَرَى أَحَدًا. فَرَجَتْ مَرْيَمُ أَنْ يَكُونَ جِبْرِيلَ، وَكَانَتْ قَدْ بَعُدَ عَهْدُهَا بِهِ فَاسْتَوْقَفَتْ أُمَّ يَحْيَى وَذَهَبَتْ نَحْوَ الْقَبْرِ، فَلَمَّا دَنَتْ مِنَ الْقَبْرِ قَالَ لَهَا جِبْرِيلُ، وَعَرَفَتْهُ: يَا مَرْيَمُ، أَيْنَ تُرِيدِينَ ؟ فَقَالَتْ: أَزُورُ قَبْرَ الْمَسِيحِ وَأُسَلِّمُ عَلَيْهِ وَأَحْدِثُ عَهْدًا بِهِ. فَقَالَ: يَا مَرْيَمُ، إِنَّ هَذَا لَيْسَ الْمَسِيحَ، إِنَّ اللَّهَ قَدْ رَفَعَ الْمَسِيحَ وَطَهَّرَهُ مِنَ الَّذِينَ كَفَرُوا، وَلَكِنْ هَذَا الْفَتَى الَّذِي أُلْقِيَ شَبَهُهُ عَلَيْهِ وَصُلِبَ وَقُتِلَ مَكَانَهُ، وَعَلَامَةُ ذَلِكَ أَنَّ أَهْلَهُ قَدْ فَقَدُوهُ فَلَا يَدْرُونَ مَا فُعِلَ بِهِ، فَهُمْ يَبْكُونَ عَلَيْهِ، فَإِذَا كَانَ يَوْمُ كَذَا وَكَذَا، فَأْتِي غَيْضَةَ كَذَا وَكَذَا، فَإِنَّكِ تَلْقَيْنَ الْمَسِيحَ. قَالَ: فَرَجَعَتْ إِلَى أُخْتِهَا، وَصَعِدَ جِبْرِيلُ فَأَخْبَرَتْهَا عَنْ جِبْرِيلَ، وَمَا قَالَ لَهَا مِنْ أَمْرِ الْغَيْضَةِ. فَلَمَّا كَانَ ذَلِكَ الْيَوْمُ، ذَهَبَتْ فَوَجَدَتْ عِيسَى فِي الْغَيْضَةِ، فَلَمَّا رَآهَا أَسْرَعَ إِلَيْهَا فَأَكَبَّ عَلَيْهَا، فَقَبَّلَ رَأْسَهَا وَجَعَلَ يَدْعُو لَهَا كَمَا كَانَ يَفْعَلُ، وَقَالَ: يَا أُمَّهْ، إِنَّ الْقَوْمَ لَمْ يَقْتُلُونِي، وَلَكِنَّ اللَّهَ رَفَعَنِي إِلَيْهِ، وَأَذِنَ لِي فِي لِقَائِكَ، وَالْمَوْتُ يَأْتِيكِ قَرِيبًا، فَاصْبِرِي وَاذْكُرِي اللَّهَ. ثُمَّ صَعِدَ عِيسَى فَلَمْ تَلْقَهُ إِلَّا تِلْكَ الْمَرَّةَ حَتَّى مَاتَتْ. قَالَ: وَبَلَغَنِي أَنَّ مَرْيَمَ بَقِيَتْ بَعْدَ عِيسَى خَمْسَ سِنِينَ، وَمَاتَتْ وَلَهَا ثَلَاثٌ وَخَمْسُونَ سَنَةً، ؓ وَأَرْضَاهَا. عمر عيسى عليه السلام يوم رفع وَقَالَ الْحَسَنُ الْبَصْرِيُّ: كَانَ عُمَرُ عِيسَى، عَلَيْهِ السَّلَامُ، يَوْمَ رُفِعَ  ، أَرْبَعًا وَثَلَاثِينَ سَنَةً. وَفِي الْحَدِيثِ: إِنَّ أَهْلَ الْجَنَّةِ يَدْخُلُونَهَا جُرْدًا مُرْدًّا مُكَحَّلِينَ، أَبْنَاءَ ثَلَاثٍ وَثَلَاثِينَ سَنَةً وَفِي الْحَدِيثِ الْآخَرِ: عَلَى مِيلَادِ عِيسَى، وَحُسْنِ يُوسُفَ وَكَذَا قَالَ حَمَّادُ بْنُ سَلَمَةَ، عَنْ عَلِيِّ بْنِ زَيْدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، أَنَّهُ قَالَ: رُفِعَ عِيسَى، وَهُوَ ابْنُ ثَلَاثٍ وَثَلَاثِينَ سَنَةً. وَعَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ، أَنَّ أُمَّهُ فَاطِمَةَ بِنْتَ الْحُسَيْنِ، حَدَّثَتْهُ أَنَّ عَائِشَةَ كَانَتْ تَقُولُ: أَخْبَرَتْنِي فَاطِمَةُ أَنَّ رَسُولَ اللَّهِ ﷺ أَخْبَرَهَا أَنَّهُ لَمْ يَكُنْ نَبِيٌّ كَانَ بَعْدَهُ نَبِيٌّ إِلَّا عَاشَ الَّذِي بَعْدَهُ نِصْفَ عُمْرِ الَّذِي كَانَ قَبْلَهُ، وَأَنَّهُ أَخْبَرَنِي: أَنَّ عِيسَى ابْنَ مَرْيَمَ عَاشَ عِشْرِينَ وَمِائَةَ سَنَةٍ، فَلَا أَرَانِي إِلَّا ذَاهِبٌ عَلَى رَأْسِ سِتِّينَ هَذَا لَفْظُ الْفَسَوِيِّ ; فَهُوَ حَدِيثٌ غَرِيبٌ. قَالَ الْحَافِظُ بْنُ عَسَاكِرَ: وَالصَّحِيحُ أَنَّ عِيسَى لَمْ يَبْلُغْ هَذَا الْعُمْرَ، وَإِنَّمَا أَرَادَ بِهِ مُدَّةَ مَقَامِهِ فِي أُمَّتِهِ، كَمَا رَوَى سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ يَحْيَى بْنِ جَعْدَةَ، قَالَ: قَالَتْ فَاطِمَةُ: قَالَ لِي رَسُولُ اللَّهِ ﷺ: إِنَّ عِيسَى ابْنَ مَرْيَمَ مَكَثَ فِي بَنِي إِسْرَائِيلَ أَرْبَعِينَ سَنَةً وَهَذَا مُنْقَطِعٌ. وَعَنْ إِبْرَاهِيمَ: مَكَثَ عِيسَى فِي قَوْمِهِ أَرْبَعِينَ عَامًا. وَيُرْوَى عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ، أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، رُفِعَ لَيْلَةَ الثَّانِي وَالْعِشْرِينَ مِنْ رَمَضَانَ، وَتِلْكَ اللَّيْلَةُ فِي مِثْلِهَا تُوُفِّيَ عَلِيٌّ بَعْدَ طَعْنِهِ بِخَمْسَةِ أَيَّامٍ. وَقَدْ رَوَى الضَّحَّاكُ، عَنِ ابْنِ عَبَّاسٍ أَنَّ عِيسَى لَمَّا رَفَعَ إِلَى السَّمَاءِ جَاءَتْهُ سَحَابَةٌ فَدَنَتْ مِنْهُ حَتَّى جَلَسَ عَلَيْهَا، وَجَاءَتْهُ مَرْيَمُ فَوَدَّعَتْهُ وَبَكَتْ، ثُمَّ رُفِعَ وَهِيَ تَنْظُرُ إِلَيْهِ وَأَلْقَى إِلَيْهَا عِيسَى بُرْدًا لَهُ وَقَالَ: هَذَا عَلَامَةُ مَا بَيْنِي وَبَيْنَكِ يَوْمَ الْقِيَامَةِ. وَأَلْقَى عِمَامَتَهُ إِلَى شَمْعُونَ، وَجَعَلَتْ أُمُّهُ تُوَدِّعُهُ بِأُصْبُعِهَا، تُشِيرُ بِهَا إِلَيْهِ حَتَّى غَابَ عَنْهَا. وَكَانَتْ تُحِبُّهُ حُبًّا شَدِيدًا ; لِأَنَّهُ تَوَفَّرَ عَلَيْهَا حُبُّهُ مِنْ جِهَتَيِ الْوَالِدَيْنِ، إِذْ لَا أَبَ لَهُ، وَكَانَتْ لَا تُفَارِقُهُ سَفَرًا وَلَا حَضَرًا. قَالَ بَعْضُ الشُّعَرَاءِ: وَكُنْتُ أَرَى كَالْمَوْتِ مِنْ بَيْنِ سَاعَةٍ فَكَيفَ بِبَيْنٍ كَانَ مَوْعِدَهُ الْحَشْرُ سبب دخول الروم النصرانية والرد على ذلك وَذَكَرَ إِسْحَاقُ بْنُ بِشْرٍ عَنْ مُجَاهِدِ بْنِ جَبْرٍ، أَنَّ الْيَهُودَ لَمَّا صَلَبُوا ذَلِكَ الرَّجُلَ الَّذِي شُبِّهَ لَهُمْ، وَهُمْ يَحْسَبُونَهُ الْمَسِيحَ، وَسَلَّمَ لَهُمْ أَكْثَرُ النَّصَارَى ; بِجَهْلِهِمْ ذَلِكَ، تَسَلَّطُوا عَلَى أَصْحَابِهِ بِالْقَتْلِ وَالضَّرْبِ وَالْحَبْسِ فَبَلَغَ أَمْرُهُمْ إِلَى صَاحِبِ الرُّومِ، وَهُوَ مَلِكُ دِمَشْقَ فِي ذَلِكَ الزَّمَانِ، فَقِيلَ لَهُ: إِنَّ الْيَهُودَ قَدْ تَسَلَّطُوا عَلَى أَصْحَابِ رَجُلٍ كَانَ يَذْكُرُ لَهُمْ أَنَّهُ رَسُولُ اللَّهِ، وَكَانَ يُحْيِي الْمَوْتَى، وَيُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ، وَيَفْعَلُ الْعَجَائِبَ، فَعَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَأَهَانُوا أَصْحَابَهُ وَحَبَسُوهُمْ. فَبَعَثَ فَجِيءَ بِهِمْ وَفِيهِمْ يَحْيَى بْنُ زَكَرِيَّا، وَشَمْعُونُ، وَجَمَاعَةٌ، فَسَأَلَهُمْ عَنْ أَمْرِ الْمَسِيحِ، فَأَخْبَرُوهُ عَنْهُ فتَابَعَهُمْ فِي دِينِهِمْ وَأَعْلَى كَلِمَتَهُمْ، وَظَهَرَ الْحَقُّ عَلَى الْيَهُودِ، وَعَلَتْ كَلِمَةُ النَّصَارَى عَلَيْهِمْ، وَبَعَثَ إِلَى الْمَصْلُوبِ فَوُضِعَ عَنْ جِذْعِهِ، وَجِيءَ بِالْجِذْعِ الَّذِي صُلِبَ عَلَيْهِ ذَلِكَ الرَّجُلُ فَعَظَّمَهُ، فَمِنْ ثَمَّ عَظَّمَتِ النَّصَارَى الصَّلِيبَ، وَمِنْ هَاهُنَا دَخَلَ دِينُ النَّصْرَانِيَّةِ فِي الرُّومِ. وَفِي هَذَا نَظَرٌ مِنْ وُجُوهٍ ; أَحَدُهَا، أَنَّ يَحْيَى بْنَ زَكَرِيَّا نَبِيٌّ، لَا يُقِرُّ عَلَى أَنَّ الْمَصْلُوبَ عِيسَى ; فَإِنَّهُ مَعْصُومٌ يَعْلَمُ مَا وَقَعَ عَلَى جِهَةِ الْحَقِّ. الثَّانِي، أَنَّ الرُّومَ لَمْ يَدْخُلُوا فِي دِينِ الْمَسِيحِ إِلَّا بَعْدَ ثَلَاثِمِائَةِ سَنَةٍ، وَذَلِكَ فِي زَمَانِ قُسْطَنْطِينَ بْنِ قَسْطَسَ بَانِي الْمَدِينَةِ الْمَنْسُوبَةِ إِلَيْهِ عَلَى مَا سَنَذْكُرُهُ. الثَّالِثُ، أَنَّ الْيَهُودَ لَمَّا صَلَبُوا ذَلِكَ الرَّجُلَ ثُمَّ أَلْقَوْهُ بِخَشَبَتِهِ جَعَلُوا مَكَانَهُ مَطْرَحًا لِلْقُمَامَةِ وَالنَّجَاسَةَ وَجِيَفَ الْمَيْتَاتِ وَالْقَاذُورَاتِ، فَلَمْ يَزَلْ كَذَلِكَ حَتَّى كَانَ فِي زَمَانِ قُسْطَنْطِينَ الْمَذْكُورِ، فَعَمَدَتْ أُمُّهُ هِيلَانَةُ الْحَرَّانِيَّةُ الْفِنْدِقَانِيَّةُ فَاسْتَخْرَجَتْهُ مِنْ هُنَالِكَ مُعْتَقِدَةً أَنَّهُ الْمَسِيحُ، وَوَجَدُوا الْخَشَبَةَ الَّتِي صُلِبَ عَلَيْهَا الْمَصْلُوبُ، فَذَكَرُوا أَنَّهُ مَا مَسَّهَا ذُو عَاهَةٍ إِلَّا عُوفِيَ. فَاللَّهُ أَعْلَمُ أَكَانَ هَذَا أَمْ لَا ؟ وَهَلْ كَانَ هَذَا لِأَنَّ ذَلِكَ الرَّجُلَ الَّذِي بَذَلَ نَفْسَهُ كَانَ رَجُلًا صَالِحًا، أَوْ كَانَ هَذَا مِحْنَةً وَفِتْنَةً لِأُمَّةِ النَّصَارَى فِي ذَلِكَ الْيَوْمِ ؟ حَتَّى عَظَّمُوا تِلْكَ الْخَشَبَةَ وَغَشَّوْهَا بِالذَّهَبِ وَاللَّآلِئِ، وَمِنْ ثَمَّ اتَّخَذُوا الصُّلْبَانَاتِ وَتَبَرَّكُوا بِشَكْلِهَا وَقَبَّلُوهَا، لَعَنَهُمُ اللَّهُ، وَأَمَرَتْ أُمُّ الْمَلِكِ هِيلَانَةُ فَأُزِيلَتْ تِلْكَ الْقُمَامَةُ، وَبُنِيَ مَكَانَهَا كَنِيسَةٌ هَائِلَةٌ مُزَخْرَفَةٌ بِأَنْوَاعِ الزِّينَةِ. فَهِيَ هَذِهِ الْمَشْهُورَةُ الْيَوْمَ بِبَلَدِ بَيْتِ الْمَقْدِسِ، الَّتِي يُقَالُ لَهَا: الْقُمَامَةُ. بِاعْتِبَارِ مَا كَانَ عِنْدَهَا، وَيُسَمُّونَهَا الْقِيَامَةَ، يَعْنُونَ الَّتِي يَقُومُ جَسَدُ الْمَسِيحِ مِنْهَا. ثُمَّ أَمَرَتْ هِيلَانَةُ بِأَنْ تُوضَعَ قُمَامَةُ الْبَلَدِ، وَكُنَاسَتُهُ وَقَاذُورَاتُهُ عَلَى الصَّخْرَةِ الَّتِي هِيَ قِبْلَةُ الْيَهُودِ، فَلَمْ تَزَلْ كَذَلِكَ حَتَّى فَتَحَ عُمَرُ بْنُ الْخَطَّابِ ؓ، بَيْتَ الْمَقْدِسِ، فَكَنَسَ عَنْهَا الْقُمَامَةَ بِرِدَائِهِ، وَطَهَّرَهَا مِنَ الْأَخْبَاثِ وَالْأَنْجَاسِ، وَلَمْ يَضَعِ الْمَسْجِدَ وَرَاءَهَا، وَلَكِنْ أَمَامَهَا، حَيْثُ صَلَّى رَسُولُ اللَّهِ ﷺ، لَيْلَةَ الْإِسْرَاءِ بِالْأَنْبِيَاءِ، وَهُوَ الْأَقْصَى. اختلاف العلماء في موته قبل رفعه إلى السماء وَاخْتَلَفَ الْعُلَمَاءُ فِي مَوْتِهِ قَبْلَ رَفْعِهِ إِلَى السَّمَاءِ، فَقِيلَ: رُفِعَ وَلَمْ يَمُتْ، وَقِيلَ: تَوَفَّاهُ اللَّهُ ثَلَاثَ سَاعَاتٍ وَقِيلَ سَبْعَ سَاعَاتٍ، ثُمَّ أَحْيَاهُ وَرَفَعَهُ، وَلَمَّا رُفِعَ إِلَى السَّمَاءِ قَالَ اللَّهُ لَهُ: انْزِلْ إِلَى مَرْيَمَ فَإِنَّهُ لَمْ يَبْكِ عَلَيْكَ أَحَدٌ بُكَاءَهَا وَلَمْ يَحْزَنْ أَحَدٌ حُزْنَهَا. فَنَزَلَ عَلَيْهَا بَعْدَ سَبْعَةِ أَيَّامٍ. فَتَفَرَّقَ الْحَوَارِيُّونَ حَيْثُ أَمَرَهُمْ، فَتِلْكَ اللَّيْلَةَ الَّتِي أَهْبَطَهُ اللَّهُ فِيهَا هِيَ الَّتِي تُدَخِّنُ فِيهَا النَّصَارَى. وَتَعَدَّى الْيَهُودُ عَلَى بَقِيَّةِ الْحَوَارِيِّينَ يُعَذِّبُونَهُمْ وَيَشْتُمُونَهُمْ، فَسَمِعَ بِذَلِكَ مَلِكُ الرُّومِ، وَاسْمُهُ " هِيرُودَسُ "، وَكَانُوا تَحْتَ يَدِهِ، وَكَانَ صَاحِبَ وَثَنٍ، فَقِيلَ لَهُ: إِنَّ رَجُلًا كَانَ فِي بَنِي إِسْرَائِيلَ وَكَانَ يَفْعَلُ الْآيَاتِ مِنْ إِحْيَاءِ الْمَوْتَى، وَخَلْقِ الطَّيْرِ مِنَ الطِّينِ وَالْإِخْبَارِ عَنِ الْغُيُوبِ فَعَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَكَانَ يُخْبِرُهُمْ أَنَّهُ رَسُولُ اللَّهِ. فَقَالَ الْمَلِكُ: وَيْحَكُمْ مَا مَنَعَكُمْ أَنْ تَذْكُرُوا هَذَا مِنْ أَمْرِهِ، فَوَاللَّهِ لَوْ عَلِمْتُ مَا خَلَّيْتُ بَيْنَهُمْ وَبَيْنَهُ ! ثُمَّ بَعَثَ إِلَى الْحَوَارِيِّينَ فَانْتَزَعَهُمْ مِنْ أَيْدِي الْيَهُودِ، وَسَأَلَهُمْ عَنْ دِينِ عِيسَى، فَأَخْبَرُوهُ، وَتَابَعَهُمْ عَلَى دِينِهِمْ، وَاسْتَنْزَلَ الْمَصْلُوبَ الَّذِي شُبِّهَ لَهُمْ فَغَيَّبَهُ، وَأَخَذَ الْخَشَبَةَ الَّتِي صُلِبَ عَلَيْهَا فَأَكْرَمَهَا، وَصَانَهَا وَعَدَا عَلَى بَنِي إِسْرَائِيلَ فَقَتَلَ مِنْهُمْ قَتْلَى كَثِيرَةً، فَمِنْ هُنَاكَ كَانَ أَصْلُ النَّصْرَانِيَّةِ فِي الرُّومِ. وَقِيلَ: كَانَ هَذَا الْمَلِكُ هِيرُودَسُ يَنُوبُ عَنِ الْمَلِكِ الْأَعْظَمِ الْمُلَقَّبِ قَيْصَرَ، وَاسْمُهُ طِيبَارِيُوسُ، وَكَانَ هَذَا أَيْضًا يُسَمَّى مَلِكًا. وَكَانَ مُلْكُ طِيبَارِيُوسَ ثَلَاثًا وَعِشْرِينَ سَنَةً، مِنْهَا إِلَى ارْتِفَاعِ الْمَسِيحِ ثَمَانِيَ عَشْرَةَ سَنَةً وَأَيَّامٌ.

     ✧ Mention of the raising of ʿĪsā ﷺ to heaven in the protection of the Lord, and the exposition of the falsehood of the Jews and Christians—may the curses of Allah be upon them—in their claim of crucifixion Mention of the raising of ʿĪsā ﷺ in the Qurʾān Allah, exalted be He, said: "And they schemed, and Allah schemed, and Allah is the best of schemers. When Allah said: O ʿĪsā, I will take you and raise you to Myself and purify you from those who disbelieve, and I will place those who follow you above those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ" [Āl ʿImrān: 54–55]. And He, exalted be He, said: "So because of their breaking of their covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying: Our hearts are uncircumcised—nay, Allah has set a seal upon them because of their disbelief, so they believe not except a few—and because of their disbelief and their saying against Maryam a great calumny, and their saying: Indeed, we have killed the Messiah, ʿĪsā son of Maryam, the Messenger of Allah. And they did not kill him, nor did they crucify him, but it was made to appear so to them. And indeed, those who differ concerning it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise. And there is none from the People of the Scripture but that he will surely believe in him before his death. And on the Day of Resurrection he will be a witness against them" [al-Nisāʾ: 155–159]. Thus He, exalted be He, informed that He raised him to heaven after taking him in sleep, according to the sound and certain view, and delivered him from those of the Jews who had desired to harm him and who had denounced him to one of the disbelieving kings of that time. Al-Ḥasan al-Baṣrī and Muḥammad b. Isḥāq said: His name was Dāwūd b. Yūrā. He ordered that he be killed and crucified, so they besieged him in a house in Jerusalem, and that was on the evening of Friday, the night of Saturday. When the time for their entry arrived, his likeness was cast upon one of his companions who were present with him, and ʿĪsā was raised through an opening in that house to heaven while the people of the house were watching. The guards entered and found that young man upon whom his likeness had been cast, so they seized him, thinking that he was ʿĪsā, and they crucified him and placed thorns on his head to humiliate him. And the common Christians who did not witness what had happened concerning the affair of ʿĪsā accepted from the Jews that he had been crucified, and because of that they went astray with a clear, great, gross, and far-reaching error. He, exalted be He, informed by His saying: "And there is none from the People of the Scripture but that he will surely believe in him before his death," meaning: after his descent to the earth at the end of time, before the establishment of the Hour. For he will descend and kill the pig, break the cross, and abolish the jizyah, and he will accept nothing but Islam. The reports concerning the manner of his raising to heaven This is a mention of what has come in the reports concerning the manner of his raising to heaven. From Ibn ʿAbbās, who said: When Allah willed to raise ʿĪsā to heaven, he went out to his companions, and in the house there were twelve men from among them—meaning from the disciples. He came out to them from a spring in the house, with his head dripping water, and said: "Indeed, among you is one who will disbelieve in me twelve times after having believed in me." Then he said: "Which of you will have my likeness cast upon him and be killed in my place, and be with me in my degree?" A youth from among the youngest of them stood up, and he said to him: "Sit down." Then he repeated it to them, and the youth stood up, and he said: "Sit down." Then he repeated it to them, and the youth stood up and said: "I." He said: "You are that one." So the likeness of ʿĪsā was cast upon him, and ʿĪsā was raised through an opening in the house to heaven. He said: The pursuit came from the Jews, and they seized the likeness and killed him, then crucified him. So some of them disbelieved in him twelve times after having believed in him, and they split into three factions. One group said: "Allah was among us as long as He willed, then He ascended to heaven." These are the Jacobites. Another group said: "The Son of Allah was among us as long as He willed, then Allah raised him to Himself." These are the Nestorians. And another group said: "The servant of Allah and His Messenger was among us as long as Allah willed, then Allah raised him to Himself." These are the Muslims. So the two disbelieving factions joined forces against the Muslim faction and killed them, and Islam remained obliterated until Allah sent Muḥammad ﷺ. Ibn ʿAbbās said: That is His saying, exalted be He: "So We supported those who believed against their enemy, and they became dominant" [al-Ṣaff: 14]. And among those who mentioned this at length is Muḥammad b. Isḥāq b. Yasār, who said: ʿĪsā ﷺ kept supplicating Allah, mighty and majestic be He, to delay his appointed term, meaning so that he might convey the message, complete the call, and cause many people to enter the religion of Allah, mighty and majestic be He. The disciples of the Prophet of Allah ʿĪsā ﷺ and the killing of the one upon whom his likeness was cast It was said: He had with him twelve men from the disciples: Buṭrus, Yaʿqūb b. Zabdī, Yaḥnas the brother of Yaʿqūb, Andarāwus, Fīlībbus, Abrathalmā, Mattā, Tūmās, Yaʿqūb b. Ḥalqiyā, Tuddāwus, Fatātyā, and Yūdus Zakariyyā Yawūṭā. It was he who guided the Jews to ʿĪsā. Ibn Isḥāq said: Among them was another man named Sarjas, whom the Christians concealed, and he was the one upon whom the likeness of the Messiah was cast, so he was crucified in his stead. He said: Some Christians claim that the one who was crucified in place of the Messiah and upon whom his likeness was cast was Yūdus Zakariyyā Yawūṭā. And Allah knows best. From Ibn ʿAbbās: ʿĪsā appointed Shamʿūn as his successor, and the Jews killed Yūdus Zakariyyā Yawūṭā upon whom the likeness had been cast. And Muḥammad b. al-Jahm said: I heard al-Farrāʾ say concerning His saying: "And they schemed, and Allah schemed, and Allah is the best of schemers," he said: ʿĪsā was absent from his maternal aunt for a time, then he came to her, and the head of the Jewish exilarch rose up and pressed against ʿĪsā until they gathered at the door of his house, then they broke the door. The head of the exilarch entered to seize ʿĪsā, but Allah blinded his eyes to ʿĪsā, then he went out to his companions and said: "I did not see him." He had a drawn sword with him, so they said: "You are ʿĪsā." Allah cast the likeness of ʿĪsā upon him, so they seized him, killed him, and crucified him. Thus He, may His mention be exalted, said: "And they did not kill him, nor did they crucify him, but it was made to appear so to them." And from Wahb b. Munabbih, who said: ʿĪsā came with seventeen of the disciples in a house, and they surrounded them. When they entered upon them, Allah made them all appear in the form of ʿĪsā. They said to them: "You have bewitched us. You must produce ʿĪsā for us, or we will kill you all." ʿĪsā said to his companions: "Which of you will purchase his own self today for Paradise?" A man said: "I." He went out to them and said: "I am ʿĪsā," and Allah had made him appear in the form of ʿĪsā. So they seized him, killed him, and crucified him. Therefore it was made to appear so to them, and they thought that they had killed ʿĪsā, and the Christians thought likewise, that it was ʿĪsā, and Allah raised ʿĪsā on that very day. Ibn Jarīr said: ʿAbd al-Ṣamad b. Maʿqil narrated to me that he heard Wahb say: When Allah informed ʿĪsā son of Maryam that he was to depart from the world, he grieved at death and found it hard. He summoned the disciples and prepared food for them, saying: "Attend me tonight, for I have a need of you." When they gathered to him at night, he gave them supper and stood serving them. When they finished the food, he began washing their hands and performing ablution for them with his own hand, wiping their hands with his garments. They found that grave and disliked it. He said: "Indeed, whoever objects tonight to anything of what I do is not of me, nor am I of him." So they accepted it until he finished that. Then he said: "As for what I did with you tonight in serving you at food and washing your hands with my own hand, let it be an example for you. For you see that I am the best of you, so let none of you exalt himself over another, and let each of you expend himself for others as I have expended myself for you. As for my need for which I seek your help, it is that you supplicate Allah for me and strive in supplication that He may delay my term." When they set themselves to supplication and intended to strive, sleep overcame them so that they could not supplicate. He began waking them and saying: "Glory be to Allah! Will you not endure with me for a single night, helping me in it?" They said: "By Allah, we do not know what is wrong with us. By Allah, we used to converse at night and prolong conversation, but tonight we cannot converse, and we do not intend supplication except that we are prevented from it." He said: "The shepherd is taken away and the sheep scatter." He kept producing words of this sort, foretelling his own death. Then he said: "Truly, one of you will disbelieve in me before the rooster crows three times, and one of you will sell me for a few dirhams and will consume my price." They went out and dispersed. The Jews were seeking him, and they took Shamʿūn, one of the disciples, and said: "This is one of his companions." He denied it and said: "I am not his companion." So they left him. Then others took him and he denied likewise. Then he heard the sound of a rooster and wept, and it grieved him. When morning came, one of the disciples went to the Jews and said: "What will you give me if I guide you to the Messiah?" They gave him thirty dirhams, and he took them and guided them to him. It had been made to appear so to them before that, so they seized him and bound him tightly, tied him with a rope, and began leading him, saying: "You used to raise the dead, rebuke Satan, and cure the insane. Will you not save yourself from this rope?" They spat on him and threw thorns upon him until they brought him to the piece of wood on which they intended to crucify him. Then Allah raised him to Himself, and they crucified the one to whom it had been made to appear so. He remained seven days. Then his mother and the woman whom ʿĪsā used to treat, whom Allah had cured of insanity, came weeping to where the crucified one was. ʿĪsā came to them and said: "Why are you weeping?" They said: "For you." He said: "Allah has raised me to Himself, and nothing has befallen me except good. This is something made to appear so to them. Command the disciples to meet me at such-and-such a place." They met him at that place, eleven of them, and the one who had sold him and guided the Jews to him was missing. He asked his companions about him, and they said: "He regretted what he had done, so he strangled himself and killed himself." He said: "Had he repented, Allah would have accepted his repentance." Then he asked them about a boy who followed them called Yuḥannā, and he said: "He is with you. Depart, for each of you will speak in the language of a people, so let him warn them and call them." This is a strange and remarkable chain of transmission, and it is sounder than what the Christians—may Allah curse them—mention, that the Messiah came to Maryam while she was sitting weeping at his trunk, and showed her the places of the nails in his body, and informed her that his spirit had been raised and his body crucified. This is falsehood, lying, fabrication, distortion, substitution, and a baseless addition in the Gospel contrary to the truth and the purport of transmission. Maryam's visit to the grave of ʿĪsā ﷺ and her knowledge that he was raised Al-Ḥāfiẓ Ibn ʿAsākir related, through the route of Yaḥyā b. Ḥabīb, as it reached him, that Maryam asked from the king's house—after the crucified one had been crucified by seven days, and she reckoned that he was her son—that his body be brought down. They granted her that, and he was buried there. Maryam said to the mother of Yaḥyā: "Will you not go with us to visit the grave of the Messiah?" So they went. When they drew near the grave, Maryam said to the mother of Yaḥyā: "Will you not cover yourself?" She said: "From whom should I cover myself?" She said: "From this man who is at the grave." The mother of Yaḥyā said: "I see no one." Maryam hoped that it might be Jibrīl, and she had not seen him for a long time. She told the mother of Yaḥyā to stop and went toward the grave. When she drew near the grave, Jibrīl, whom she recognized, said to her: "O Maryam, where are you going?" She said: "To visit the grave of the Messiah, greet him, and renew my covenant with him." He said: "O Maryam, this is not the Messiah. Allah has raised the Messiah and purified him from those who disbelieve. But this is the young man upon whom his likeness was cast, who was crucified and killed in his place. The sign of that is that his family has missed him and does not know what was done with him, so they are weeping over him. On such-and-such a day, come to such-and-such a thicket, and you will meet the Messiah." He said: So she returned to her sister, and Jibrīl ascended. She told her about Jibrīl and what he had said to her concerning the thicket. When that day came, she went and found ʿĪsā in the thicket. When he saw her, he hurried to her, bent over her, kissed her head, and began supplicating for her as he used to do. He said: "O mother, the people did not kill me, but Allah raised me to Himself and permitted me to meet you. Death will come to you soon, so be patient and remember Allah." Then ʿĪsā ascended, and she did not meet him except that one time until she died. He said: It reached me that Maryam remained after ʿĪsā five years and died at the age of fifty-three, ؓ and please her. The age of ʿĪsā ﷺ on the day he was raised Al-Ḥasan al-Baṣrī said: The age of ʿĪsā ﷺ on the day he was raised was thirty-four years. And in the ḥadīth: "The people of Paradise will enter it hairless, beardless, with kohl-rimmed eyes, at the age of thirty-three years." And in the other ḥadīth: "Upon the stature of ʿĪsā and the beauty of Yūsuf." Likewise Ḥammād b. Salamah said, from ʿAlī b. Zayd, from Saʿīd b. al-Musayyib, that he said: "ʿĪsā was raised at the age of thirty-three years." From Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān, that his mother Fāṭimah bt. al-Ḥusayn narrated to him that ʿĀʾishah used to say: Fāṭimah informed me that the Messenger of Allah ﷺ informed her that there was no prophet after whom a prophet came except that the one after him lived half the age of the one before him, and that he informed me that ʿĪsā son of Maryam lived one hundred and twenty years, so I do not think I will depart except at the head of sixty. This is the wording of al-Fasawī; it is a strange ḥadīth. Al-Ḥāfiẓ b. ʿAsākir said: The correct view is that ʿĪsā did not reach this age, but rather the intended meaning is the duration of his stay among his community, as narrated by Sufyān b. ʿUyaynah, from ʿAmr b. Dīnār, from Yaḥyā b. Jaʿdah, who said: Fāṭimah said: The Messenger of Allah ﷺ said to me: “ʿĪsā b. Maryam stayed among the Children of Israel for forty years.” This is munqaṭiʿ (interrupted). And from Ibrāhīm: ʿĪsā stayed among his people for forty years. It is also narrated from the Commander of the Faithful ʿAlī that ʿĪsā ﷺ was raised on the night of the twenty-second of Ramaḍān, and on the like of that night ʿAlī died five days after being stabbed. Al-Ḍaḥḥāk narrated from Ibn ʿAbbās that when ʿĪsā was raised to heaven, a cloud came to him and drew near until he sat upon it. Maryam came to him, bade him farewell, and wept. Then he was raised while she was looking at him, and ʿĪsā threw to her a cloak of his and said: “This is a sign between me and you on the Day of Resurrection.” He threw his turban to Shamʿūn, and his mother kept bidding him farewell with her finger, pointing to him until he disappeared from her sight. She loved him intensely because her love for him was doubled from the two sides of parenthood, since he had no father, and she never parted from him on a journey or in residence. Some poet said: And I used to regard separation of an hour as death, So how about a separation whose appointed time is the Gathering? The reason for the entry of the Byzantines into Christianity and the refutation of that Isḥāq b. Bishr mentioned from Mujāhid b. Jabr that when the Jews crucified that man who was made to resemble ʿĪsā to them, while they thought he was the Messiah, and most Christians accepted that due to their ignorance of it, they dominated his companions with killing, beating, and imprisonment. Their affair reached the ruler of the Byzantines, who was the king of Damascus in that time. It was said to him: “The Jews have dominated the companions of a man who used to tell them that he was the Messenger of Allah, and he used to revive the dead, heal the born-blind and the leper, and perform wonders. They transgressed against him, killed him, and humiliated and imprisoned his companions.” So he sent for them and they were brought, among them Yaḥyā b. Zakariyyā, Shamʿūn, and a group. He asked them about the affair of the Messiah, and they informed him about him. He followed them in their religion, raised their word, and the truth prevailed over the Jews, and the word of the Christians rose above them. He sent for the crucified one and removed him from his trunk. The trunk on which that man was crucified was brought and he venerated it. From then on, the Christians venerated the cross, and from here the religion of Christianity entered among the Byzantines. There are problems with this from several angles: First, Yaḥyā b. Zakariyyā was a prophet, so he would not accept that the crucified one was ʿĪsā, for he was infallible and knew what truly happened. Second, the Byzantines did not enter the religion of the Messiah until after three hundred years, and that was in the time of Constantine b. Custas, builder of the city named after him, as we will mention. Third, when the Jews crucified that man and threw him with his wood, they made its place a dumping ground for rubbish, filth, carcasses, and impurities. It remained so until the time of the aforementioned Constantine, when his mother Helen the Ḥarrānian the Funduqānian went and extracted it from there, believing that it was the Messiah. They found the wood on which the crucified one was crucified, and they said that no afflicted person touched it except that he was healed. Allah knows best whether this was so or not, and whether this was because that man who sacrificed himself was a righteous man, or whether it was a trial and tribulation for the community of the Christians on that day, until they venerated that wood and covered it with gold and pearls. From then on, they adopted crosses, sought blessing from their shape, and kissed them—may Allah curse them. The mother of the king, Helen, ordered that that rubbish be removed and a magnificent church decorated with various ornaments be built in its place. It is the one famous today in the city of Jerusalem, which is called the Qumāmah (rubbish heap), because of what was there, and they call it the Qiyāmah (resurrection), meaning the one from which the body of the Messiah rises. Then Helen ordered that the rubbish, sweepings, and filth of the town be placed on the rock that is the qiblah of the Jews. It remained so until ʿUmar b. al-Khaṭṭāb ؓ conquered Jerusalem, and he swept the rubbish from it with his cloak and purified it from impurities and filth. He did not place the mosque behind it, but rather in front of it, where the Messenger of Allah ﷺ prayed with the prophets on the Night Journey, which is al-Aqṣā. Scholarly disagreement on his death before being raised to heaven The scholars disagreed about his death before being raised to heaven. It was said: He was raised and did not die. It was said: Allah caused him to die for three hours, and it was said seven hours, then He revived him and raised him. When he was raised to heaven, Allah said to him: “Descend to Maryam, for no one has wept over you like her weeping and no one has grieved like her grieving.” So he descended to her after seven days. Then the disciples dispersed as he commanded them. That night in which Allah sent him down is the one in which the Christians burn incense. The Jews transgressed against the rest of the disciples, torturing and reviling them. The king of the Byzantines, whose name was Herod, heard of that, and they were under his authority, and he was an idolater. It was said to him: “There was a man among the Children of Israel who used to perform signs such as reviving the dead, creating birds from clay, and informing about unseen things. They transgressed against him and killed him, and he used to tell them that he was the Messenger of Allah.” The king said: “Woe to you! What prevented you from mentioning this matter of his? By Allah, if I had known, I would not have left them free with him!” Then he sent for the disciples and rescued them from the hands of the Jews. He asked them about the religion of ʿĪsā, and they informed him, and he followed them in their religion. He brought down the crucified one who had been made to resemble him and concealed him. He took the wood on which he was crucified and honored and preserved it. He attacked the Children of Israel and killed many of them. From there was the origin of Christianity in Byzantium. It was also said: This king Herod was a deputy of the greatest king titled Caesar, whose name was Tiberius, and he was also called a king. The reign of Tiberius lasted twenty-three years, of which eighteen years and some days had passed up to the ascension of the Messiah.

329. Tarikh (al-Tabari) 326No grade recorded

     اخْتَلَفَ أَصْحَابُ الْمَسِيحِ، عَلَيْهِ السَّلَامُ - بَعْدَ رَفْعِهِ إِلَى السَّمَاءِ   - فِيهِ عَلَى أَقْوَالٍ، كَمَا قَالَهُ ابْنُ عَبَّاسٍ وَغَيْرُهُ مِنْ أَئِمَّةِ السَّلَفِ، كَمَا أَوْرَدْنَاهُ عِنْدَ قَوْلِهِ: فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَى عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ قَالَ ابْنُ عَبَّاسٍ وَغَيْرُهُ: قَالَ قَائِلُونَ مِنْهُمْ: كَانَ فِينَا عَبْدُ اللَّهِ وَرَسُولُهُ، فَرُفِعَ إِلَى السَّمَاءِ. وَقَالَ آخَرُونَ: هُوَ اللَّهُ. وَقَالَ آخَرُونَ: هُوَ ابْنُ اللَّهِ. فَالْأَوَّلُ هُوَ الْحَقُّ، وَالْقَوْلَانِ الْآخَرَانِ كُفْرٌ عَظِيمٌ، كَمَا قَالَ: فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ [ مَرْيَمَ: 37 ]. وَقَدِ اخْتَلَفُوا فِي نَقْلِ الْأَنَاجِيلِ عَلَى أَرْبَعَةِ أَقَاوِيلَ، مَا بَيْنَ زِيَادَةٍ وَنُقْصَانٍ وَتَحْرِيفٍ وَتَبْدِيلٍ، ثُمَّ بَعْدَ الْمَسِيحِ بِثَلَاثِمِائَةِ سَنَةٍ حَدَثَتْ فِيهِ الطَّامَّةُ الْعُظْمَى، وَالْبَلِيَّةُ الْكُبْرَى اخْتَلَفَ الْبَطَارِكَةُ الْأَرْبَعَةُ وَجَمِيعُ الْأَسَاقِفَةِ وَالْقَسَاوِسَةُ وَالشَّمَامِسَةُ وَالرَّهَابِينُ فِي الْمَسِيحِ عَلَى أَقْوَالٍ مُتَعَدِّدَةٍ لَا تَنْحَصِرُ وَلَا تَنْضَبِطُ، وَاجْتَمَعُوا وَتَحَاكَمُوا إِلَى الْمَلِكِ قُسْطَنْطِينَ، بَانِي الْقُسْطَنْطِينِيَّةِ وَهُمُ الْمَجْمَعُ الْأَوَّلُ، فَصَارَ الْمَلِكُ إِلَى قَوْلِ أَكْثَرِ فِرْقَةٍ اتَّفَقَتْ عَلَى قَوْلٍ مِنْ تِلْكَ الْمَقَالَاتِ، فَسُمُّوا الْمَلَائِكَةَ، وَدَحَضَ مَنْ عَدَاهُمْ، وَأَبْعَدَهُمْ، وَتَفَرَّدَتِ الْفِرْقَةُ التَّابِعَةُ لِعَبْدِ اللَّهِ بْنِ أَدْيُوسَ، الَّذِي ثَبَتَ عَلَى أَنَّ عِيسَى عَبْدٌ مِنْ عِبَادِ اللَّهِ، وَرَسُولٌ مِنْ رُسُلِهِ، فَسَكَنُوا الْبَرَارِيَ وَالْبَوَادِيَ، وَبَنَوُا الصَّوَامِعَ وَالدِّيَارَاتِ وَالْقَلَّايَاتِ، وَقَنِعُوا بِالْعَيْشِ الزَّهِيدِ، وَلَمْ يُخَالِطُوا أُولَئِكَ الْمِلَلَ وَالنِّحَلَ، وَبَنَتِ الْمَلَائِكَةُ الْكَنَائِسَ الْهَائِلَةَ، عَمَدُوا إِلَى مَا كَانَ مِنْ بِنَاءِ الْيُونَانِ، فَحَوَّلُوا مَحَارِيبَهَا إِلَى الشَّرْقِ، وَقَدْ كَانَتْ إِلَى الشَّمَالِ إِلَى الْجَدْيِ.

     ✧ The companions of the Messiah ﷺ differed concerning him after his ascension to heaven into various statements, as Ibn ʿAbbās and others among the leading scholars of the salaf said, as we cited at His saying: “So We supported those who believed against their enemy, and they became dominant” [al-Ṣaff: 14]. Ibn ʿAbbās and others said: Some of them said: He was among us a servant of Allah and His messenger, then he was raised to heaven. Others said: He is Allah. Others said: He is the son of Allah. The first is the truth, and the other two statements are a great disbelief, as He said: “But the factions differed among themselves, so woe to those who disbelieved from the witnessing of a tremendous day” [Maryam: 37]. They differed over the transmission of the Gospels into four statements, involving addition, omission, distortion, and alteration. Then, three hundred years after the Messiah, there occurred in it the great calamity and the major affliction: the four patriarchs, all the bishops, priests, deacons, and monks differed concerning the Messiah into numerous statements that cannot be counted or contained. They gathered and submitted their dispute to King Constantine, the builder of Constantinople—this is the first council—and the king adopted the statement of the largest faction that agreed upon one of those doctrines, so they were called the Melkites, and he refuted and banished those besides them. The faction that followed ʿAbd Allāh b. Adīyūs, who remained firm that ʿĪsā was a servant among Allah's servants and a messenger among His messengers, separated themselves and dwelt in the deserts and wildernesses, and built hermitages, monasteries, and cells, and were content with an ascetic life, and did not mix with those religions and sects. The Melkites built magnificent churches; they took what had been buildings of the Greeks and turned their prayer niches to the east, after they had been to the north, toward the Goat star.

330. Tarikh (al-Tabari) 327No grade recorded

     ذِكْرُ حَالِ عِيسَى عَلَيْهِ السَّلَامُ عِنْدَ نُزُولِهِ مِنَ السَّمَاءِ   رَوَى أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ ذَكَرَ عِيسَى، فَقَالَ: " إِنَّهُ نَازِلٌ يَدُقُّ الصَّليِبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيُفِيضُ الْمَالَ، وَيُقَاتِلُ النَّاسَ عَلَى الْإِسْلَامِ، فَيُهْلِكُ اللَّهُ تَعَالَى فِي زَمَانِهِ مَسِيحَ الضَّلَالَةِ الدَّجَّالَ الْكَذَّابَ  ، وَيَقَعُ الْأَمْنُ فِي الْأَرْضِ حَتَّى يَرْعَى الْأَسَدُ مَعَ الْإِبِلِ، وَالنَّمِرُ مَعَ الْبَقَرِ، وَالذِّئَابُ مَعَ الْغَنَمِ، وَيَلْعَبُ الصِّبْيَانُ بِالْحَيَّاتِ، لَا يَضُرُّهُمْ شَيْئًا، فَيَمْكُثُ فِي الْأَرْضِ أَرْبَعِينَ سَنَهً، ثُمَّ يُتَوَفَّى وَيُصَلِّي عَلَيْهِ الْمُؤْمِنُونَ ". وَرَوَى النَّوَّاسُ بْنُ سَمْعَانَ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: " يَنْزِلُ عِيسَى عَلَى الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ ". وَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: " مَكْتُوبٌ فِي التَّوْرَاةِ صِفَةُ مُحَمَّدٍ يُدْفَنُ مَعَهُ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِمَا السَّلَامُ ". وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ إِلَى الْأَرْضِ فَيَتَزَوَّجُ وَيُولَدُ لَهُ، وَيَمْكُثُ خَمْسًا وَأَرْبَعِينَ سَنَةً، ثُمَّ يَمُوتُ فَيُدْفَنُ مَعِي فِي قَبْرِي، فَأَقُومُ أَنَا وَعِيسَى ابْنُ مَرْيَمَ مِنْ قَبْرٍ وَاحِدٍ بَيْنَ أَبِي بَكْرٍ وَعُمَرَ ".

     ✧ Mention of the state of ʿĪsā ﷺ at his descent from heaven Abū Hurayrah narrated from the Prophet ﷺ that he mentioned ʿĪsā and said: "He will descend, break the cross, kill the pig, abolish the jizyah, pour forth wealth, and fight the people for Islam. In his time, Allah the Exalted will destroy the false messiah, the lying Dajjāl, and security will prevail on earth, so that the lion will graze with camels, the leopard with cattle, and wolves with sheep, and children will play with snakes without any harm. He will remain on earth for forty years, then he will die and the believers will pray over him." Al-Nawwās b. Samʿān narrated from the Prophet ﷺ that he said: "ʿĪsā will descend upon the white minaret east of Damascus." ʿAbd Allāh b. Salām said: "In the Torah is written the description of Muḥammad; ʿĪsā son of Maryam (peace be upon them both) will be buried with him." From ʿAbd Allāh b. ʿUmar, who said: The Messenger of Allah ﷺ said: "ʿĪsā son of Maryam ﷺ will descend to the earth, marry, have children, remain forty-five years, then die and be buried with me in my grave. I and ʿĪsā son of Maryam will rise from a single grave between Abū Bakr and ʿUmar."

331. Tarikh (al-Tabari) 328No grade recorded

     بَيَانُ شَجَرَةِ طُوبَى مَا هِيَ قَالَ عِيسَى: يَا رَبِّ، وَمَا طُوبَى  ؟ قَالَ: غَرْسُ شَجَرَةٍ أَنَا غَرَسْتُهَا بِيَدِي فَهِيَ لِلْجِنَانِ كُلِّهَا، أَصْلُهَا مِنْ رِضْوَانٍ، وَمَاؤُهَا مِنْ تَسْنِيمٍ، وَبَرْدُهَا بَرْدُ الْكَافُورِ، وَطَعْمُهَا طَعْمُ الزَّنْجَبِيلِ، وَرِيحُهَا رِيحُ الْمِسْكِ، مَنْ شَرِبَ مِنْهُ شَرْبَةً لَمْ يَظْمَأْ بَعْدَهَا أَبَدًا. قَالَ عِيسَى: يَا رَبِّ، اسْقِنِي مِنْهَا. قَالَ: حَرَامٌ عَلَى النَّبِيِّينَ أَنْ يَشْرَبُوا مِنْهَا، حَتَّى يَشْرَبَ ذَلِكَ النَّبِيُّ، وَحَرَامٌ عَلَى الْأُمَمِ أَنْ يَشْرَبُوا مِنْهَا، حَتَّى تَشْرَبَ مِنْهَا أُمَّةُ ذَلِكَ النَّبِيِّ. قَالَ: يَا عِيسَى، أَرْفَعُكَ إِلَيَّ. قَالَ: يَا رَبِّ، وَلِمَ تَرْفَعُنِي ؟ قَالَ: أَرْفَعُكَ ثُمَّ أُهْبِطُكَ فِي آخِرِ الزَّمَانِ ; لِتَرَى مِنْ أُمَّةِ ذَلِكَ النَّبِيِّ الْعَجَائِبَ، وَلِتُعِينَهُمْ عَلَى قِتَالِ اللَّعِينِ الدَّجَّالِ، أُهْبِطُكَ فِي وَقْتِ صَلَاةٍ، ثُمَّ لَا تُصَلِّي بِهِمْ ; لِأَنَّهَا أُمَّةٌ مَرْحُومَةٌ، وَلَا نَبِيَّ بَعْدَ نَبِيِّهِمْ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ، عَنْ أَبِيهِ، أَنَّ عِيسَى قَالَ: يَا رَبِّ، أَنْبِئْنِي عَنْ هَذِهِ الْأُمَّةِ الْمَرْحُومَةِ. قَالَ: أُمَّةُ أَحْمَدَ، هَمْ عُلَمَاءُ حُكَمَاءُ كَأَنَّهُمْ أَنْبِيَاءُ، يَرْضَوْنَ مِنِّي بِالْقَلِيلِ مِنَ الْعَطَاءِ، وَأَرْضَى مِنْهُمْ بِالْيَسِيرِ مِنَ الْعَمَلِ، وَأُدْخِلُهُمُ الْجَنَّةَ بِلَا إِلَهَ إِلَّا اللَّهُ، يَا عِيسَى، هُمْ أَكْثَرُ سُكَّانِ الْجَنَّةِ ; لِأَنَّهُ لَمْ تَذِلَّ أَلْسُنُ قَوْمٍ قَطُّ بِلَا إِلَهَ إِلَّا اللَّهُ كَمَا ذَلَّتْ أَلْسِنَتُهُمْ، وَلَمْ تَذِلَّ رِقَابُ قَوْمٍ قَطُّ بِالسُّجُودِ كَمَا ذَلَّتْ بِهِ رِقَابُهُمْ.

     ✧ Explanation of what the tree of Ṭūbā is ʿĪsā said: O Lord, what is Ṭūbā? He said: It is the planting of a tree which I planted with My own hand, and it is for all the gardens. Its root is from Riḍwān, its water is from Tasnīm, its coldness is the coldness of camphor, its taste is the taste of ginger, and its fragrance is the fragrance of musk. Whoever drinks a single draught from it will never thirst after it, ever. ʿĪsā said: O Lord, give me to drink from it. He said: It is forbidden for the prophets to drink from it until that prophet drinks, and it is forbidden for the nations to drink from it until the nation of that prophet drinks from it. He said: O ʿĪsā, I am raising you to Me. He said: O Lord, why do You raise me? He said: I raise you, then I will send you down at the end of time, so that you may see from the nation of that prophet the wonders, and so that you may help them in fighting the accursed Dajjāl. I will send you down at the time of a prayer, then you will not lead them in prayer, because they are a nation that has been shown mercy, and there is no prophet after their prophet. And from ʿAbd al-Raḥmān b. Zayd, from his father, that ʿĪsā said: O Lord, tell me about this nation that has been shown mercy. He said: The nation of Aḥmad. They are learned, wise, as if they were prophets. They are content with Me for little of what I give, and I am content with them for little of what they do, and I will admit them to Paradise for [saying] 'lā ilāha illā Allāh'. O ʿĪsā, they are the greatest number of the inhabitants of Paradise, because the tongues of no people have ever been humbled by 'lā ilāha illā Allāh' as their tongues have been humbled, and the necks of no people have ever been humbled by prostration as their necks have been humbled by it.

332. Tarikh (al-Tabari) 332No grade recorded

     ذِكْرُ حَوَادِثَ مَرَّتْ عَقِيبَ رَفْعِ عِيسَى عَلَيْهِ السَّلَامُ فَمِنْهَا افْتِرَاقُ الْعَقَائِدِ  : عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، قَالَ: لَمَّا رُفِعَ عِيسَى عَلَيْهِ السَّلَامُ اجْتَمَعَ مِنْ عُلَمَاءِ بَنِي إِسْرَائِيلَ مِائَةُ رَجُلٍ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: أَنْتُمْ كَثِيرٌ وَنَتَخَوَّفُ الْفُرْقَةَ، لِيَخْرُجْ بَعْضُكُمْ. فَأَخْرَجُوا عَشَرَةً عَشَرَةً حَتَّى بَقَّتْ عَشَرَةً، فَقَالُوا: أَنْتُمْ كَثِيرٌ، أَخْرِجُوا بَعْضَكُمْ، فَأَخْرَجُوا سِتَّةً وَبَقِيَ أَرْبَعَةٌ، إِلَيْهِمْ يَنْتَهِي عِلْمُ بَنِي إِسْرَائِيلَ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: مَا تَقُولُونَ فِي عِيسَى ؟ فَقَالَ رَجُلٌ مِنْهُمْ: أَتَعْلَمُونَ أَنَّ أَحَدًا يُحْيِى الْمَوْتَى إِلَّا اللَّهَ ؟ قَالُوا: لَا. قَالَ: أَتَعْلَمُونَ أَنَّ أَحَدًا يَعْلَمُ الْغَيْبَ إِلَّا اللَّهَ ؟ قَالُوا: لَا، قَالَ: أَتَعْلَمُونَ أَنَّ أَحَدًا يُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ إِلَّا اللَّهَ ؟ قَالُوا: لَا. قَالَ: فَإِنَّهُ هُوَ اللَّهُ كَانَ فِي الْأَرْضِ مَا بَدَا لَهُ، ثُمَّ صَعِدَ إِلَى السَّمَاءِ حِينَ بَدَا لَهُ. فَقَالَ الْآخَرُ: أَنَا لَا أَقُولُ كَمَا [ قُلْتَ، قَدْ عَرَفْنَا عِيسَى وَعَرَفْنَا أُمَّهُ، بَلْ هُوَ وَلَدُهُ. فَقَالَ الْآخَرُ: لَا أَقُولُ كَمَا ] قُلْتُمَا، وَلَكِنْ جَاءَتْ بِهِ أُمُّهُ مِنْ عَمَلٍ غَيْرِ صَالِحٍ. فَقَالَ الْآخَرُ: لَا أَقُولُ كَمَا تَقُولُونَ، قَدْ كَانَ عِيسَى يُخْبِرُكُمْ أَنَّهُ عَبْدُ اللَّهِ وَرُوحُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ فَقُولُوا كَمَا قَالَ لِنَفْسِهِ. فَتَفَرَّقُوا فَخَرَجَ رَجُلٌ مِنْهُمْ فَسَأَلُوهُ: مَا قُلْتَ ؟ قَالَ: قُلْتُ هُوَ اللَّهُ، فَاتَّبَعَهُ عُنُقٌ مِنَ النَّاسِ. ثُمَّ قَالُوا لِلْآخَرِ: مَا قُلْتَ ؟ قَالَ: قُلْتُ هُوَ وَلَدُهُ، فَاتَّبَعَهُ عُنُقٌ مِنَ النَّاسِ، ثُمَّ خَرَجَ الثَّالِثُ فَقَالُوا: مَا قُلْتَ ؟ قَالَ: قُلْتُ جَاءَتْ بِهِ أُمُّهُ مِنْ عَمَلٍ غَيْرِ صَالِحٍ، [ فَاتَّبَعَهُ عُنُقٌ مِنَ النَّاسِ ] ثُمَّ خَرَجَ الْآخَرُ، فَقَالُوا: مَا قُلْتَ ؟ قَالَ: قُلْتُ هُوَ عَبْدُ اللَّهِ وَرُوحُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ، فَاتَّبَعَهُ عُنُقٌ مِنَ النَّاسِ. وَعَنْ قَتَادَةَ قَالَ: ذُكِرَ لَنَا أَنَّهُ لَمَّا رُفِعَ عِيسَى عَلَيْهِ السَّلَامُ انْتُخِبَ أَرْبَعَةٌ مِنْ فُقَهَائِهِمْ فَقَالُوا لِلْأَوَّلِ: مَا تَقُولُ فِي عِيسَى ؟ قَالَ: هُوَ اللَّهُ [ هَبَطَ إِلَى الْأَرْضِ فَخَلَقَ مَا خَلَقَ وَأَحْيَا مَا أَحْيَا ] ثُمَّ صَعِدَ إِلَى السَّمَاءِ. فَاتَّبَعَهُ عَلَى ذَلِكَ نَاسٌ، فَكَانَتِ الْيَعْقُوبِيَّةُ مِنَ النَّصَارَى. فَقَالَتِ الثَّلَاثَةُ الْأُخَرُ: نَشْهَدُ أَنَّكَ كَاذِبٌ، فَقَالُوا لِلثَّانِي: مَا تَقُولُ فِي عِيسَى ؟ فَقَالَ: هُوَ ابْنُ اللَّهِ. وَتَابَعَهُ عَلَى ذَلِكَ نَاسٌ، فَكَانَتِ النُّسْطُورِيَّةُ مِنَ النَّصَارَى. فَقَالَ الِاثْنَانِ الْآخَرَانِ: نَشْهَدُ أَنَّكَ كَاذِبٌ، فَقَالُوا لِلثَّالِثِ: مَا تَقُولُ فِي عِيسَى ؟ فَقَالَ: هُوَ إِلَهٌ، وَأُمُّهُ إِلَهٌ، وَاللَّهُ إِلَهٌ، فَبَايَعَهُ عَلَى ذَلِكَ نَاسٌ. فَكَانَتِ الْإِسْرَائِيلِيَّةُ مِنَ النَّصَارَى الَّذِي يُقَالُ دِينُ الْمَلِكِ. فَقَالَ الرَّابِعُ: أَشْهَدُ أَنَّكَ كَاذِبٌ، وَلَكِنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ، وَرُوحُهُ. فَاخْتَصَمَ الْقَوْمُ، فَقَالَ الْمَرْءُ الْمُسْلِمُ: أَنْشُدُكُمُ اللَّهَ، أَتَعْلَمُونَ أَنَّ عِيسَى كَانَ يَطْعَمُ الطَّعَامَ ؟ قَالُوا: نَعَمْ. قَالَ: وَهَلْ تَعْلَمُونَ أَنَّ اللَّهَ لَا يَطْعَمُ الطَّعَامَ ؟ قَالُوا: اللَّهُمَّ نَعَمْ، قَالَ: فَأَنْشُدُكُمُ اللَّهَ، أَتَعْلَمُونَ أَنَّ عِيسَى كَانَ يَنَامُ ؟ قَالُوا: نَعَمْ، قَالَ: فَهَلْ تَعْلَمُونَ أَنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَنَامُ ؟ قَالُوا: نَعَمْ. قَالَ: فَخَصَمَهُمْ. وَمِنَ الْأَحْدَاثِ بَعْدَ رَفْعِ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِمَا السَّلَامُ وَفَاةُ مَرْيَمَ عَلَيْهَا السَّلَامُ  : فَإِنَّهَا بَقِيَتْ بَعْدَ رَفْعِهِ سِتَّ سِنِينَ، وَكَانَ جَمِيعُ عُمْرِهَا نَيِّفًا وَخَمْسِينَ سَنَةً. حَرْبِ الْحَوَارِيِّينَ بَعْدَ رَفْعِ عِيسَى عَلَيْهِ السَّلَامُ   قَالَ ابْنُ إِسْحَاقَ: لَمَّا قَصَدَتِ الْيَهُودُ عِيسَى عَلَيْهِ السَّلَامُ فَصَلَبُوا الَّذِي شُبِّهَ بِهِ، عَدَوْا عَلَى الْحَوَارِيِّينَ فَشَمَّسُوهُمْ وَعَذَّبُوهُمْ وَطَافُوا بِهِمْ، فَسَمِعَ بِذَلِكَ مَلِكُ الرُّومِ - وَكَانُوا تَحْتَ يَدِهِ، وَكَانَ صَاحِبَ وَثَنٍ - فَقِيلَ لَهُ: إِنَّ رَجُلًا كَانَ فِي هَؤُلَاءِ النَّاسِ الَّذِينَ تَحْتَ يَدَيْكَ مِنْ بَنِي إِسْرَائِيلَ عَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَكَانَ يُخْبِرُهُمْ أَنَّهُ رَسُولُ اللَّهِ، قَدْ أَرَاهُمُ الْعَجَائِبَ، وَأَحْيَا لَهُمُ الْمَوْتَى، وَأَبْرَأَ لَهُمُ الْأَسْقَامَ، وَأَخْبَرَهُمْ بِالْغُيُوبِ. قَالَ: وَيْحَكُمْ، فَمَا مَنَعَكُمْ أَنْ تَذْكُرُوا هَذَا لِي، فَوَاللَّهِ لَوْ عَلِمْتُ فَمَا خَلَّيْتُ بَيْنَهُمْ وَبَيْنَهُ. ثُمَّ بَعَثَ فَانْتَزَعَ الْحَوَارِيِّينَ مِنْ أَيْدِيهِمْ، وَسَأَلَهُمْ عَنْ دِينِ عِيسَى وَأَمْرِهِ، فَأَخْبَرُوهُ خَبَرَهُ، فَبَايَعَهُمْ عَلَى دِينِهِمْ، وَأَخَذَ الْخَشَبَةَ الَّتِي صُلِبَ عَلَيْهَا فَأَكْرَمَهَا وَصَانَهَا لِمَا مَسَّهَا مِنْهُ. وَقَتَلَ فِي بَنِي إِسْرَائِيلَ قَتْلَى كَثِيرَةً، فَمِنْ هُنَالِكَ كَانَ أَصْلُ النَّصْرَانِيَّةِ فِي الرُّومِ. قَالَ وَهْبُ بْنُ مُنَبِّهٍ: اجْتَمَعَ الْحَوَارِيُّونَ بَعْدَ رَفْعِ عِيسَى، فَقَالُوا: نُرِيدُ أَنْ نُخْرِجَ دُعَاةً فِي الْأَرْضِ، وَكَانَ مِمَّنْ تَوَجَّهَ إِلَى الرُّومِ: نُسْطُورُ، وَصَاحِبَانِ لَهُ. فَأَمَّا نُسْطُورُ فَحَبَسَتْهُ حَاجَةٌ، فَقَالَ لِصَاحِبَيْهِ: أَرْفِقَا وَلَا تَحْرُقَا وَلَا تَسْتَبْطِئَانِي. فَلَمَّا قَدِمَا الْكُورَةَ، إِذَا قَوْمٌ فِي يَوْمِ عِيدِهِمْ، وَقَدْ بَرَزَ مَلِكُهُمْ وَأَهْلُ مَمْلَكَتِهِ، فَأَتَاهُ الرَّجُلَانِ فَقَامَا بَيْنَ يَدَيْهِ فَقَالَا لَهُ: اتَّقِ اللَّهَ، فَإِنَّكُمْ تَعْمَلُونَ بِالْمَعَاصِي وَتَنْتَهِكُونَ حُرَمَ اللَّهِ. فَغَضِبَ الْمَلِكُ وَهَمَّ بِقَتْلِهِمَا، فَقَامَ إِلَيْهِ نَفَرٌ مِنْ أَهْلِ مَمْلَكَتِهِ، فَقَالُوا: إِنَّ هَذَا يَوْمٌ لَا تُهْرِيقَ فِيهِ دِمَاءٌ، وَقَدْ ظَفِرْتَ بِصَاحِبَيْكَ، فَإِنْ أَحْبَبْتَ أَنْ تَحْبِسَهُمَا حَتَّى يَمْضِيَ عِيدُنَا ثُمَّ تَرَى فِيهِمَا رَأْيَكَ فَعَلْتَ. فَأَمَرَ بِحَبْسِهِمَا، ثُمَّ ضُرِبَ عَلَى أُذُنِهِ بِالنِّسْيَانِ لَهُمَا حَتَّى قَدِمَ نُسْطُورُ، فَسَأَلَ عَنْهُمَا فَأُخْبِرَ بِشَأْنِهِمَا وَأَنَّهُمَا مَحْبُوسَانِ فِي السِّجْنِ، فَدَخَلَ عَلَيْهِمَا، فَقَالَ: أَلَمْ أَقُلْ لَكُمَا أَرْفِقَا، وَلَا تَحْرُقَا، وَلَا تَسْتَبْطِئَانِي، فَهَلْ تَدْرِيَانِ مَا مَثَلُكُمَا ؟ [ مَثَلُكُمَا ] مَثَلُ امْرَأَةٍ لَمْ تُصِبْ وَاحِدًا حَتَّى دَخَلَتْ فِي السِّنِّ، فَأَصَابَتْ بَعْدَ مَا دَخَلَتْ فِي السِّنِّ وَلَدًا، فَأَحَبَّتْ أَنْ يُعَجَّلَ شَبَابُهُ حَتَّى يَكْبَرَ، فَحَمَلَتْ عَلَى مَعِدَتِهِ مَا لَا يُطِيقُ فَقَتَلَتْهُ. ثُمَّ قَالَ لَهُمَا: وَالْآنَ فَلَا تَسْتَبْطِئَانِي حَتَّى آتِيَ إِلَى بَابِ الْمَلِكِ. فَأَتَاهُ وَقَدْ جَلَسَ لِلنَّاسِ، وَكَانُوا إِذَا ابْتُلُوا بِحَرَامٍ وَبِحَلَالٍ رَفَعُوهُ إِلَى الْمَلِكِ، فَنَظَرَ فِيهِ ثُمَّ سَأَلَ عَنْهُ مَا يَلِيهِ، وَسَأَلَ النَّاسُ بَعْضُهُمْ بَعْضًا حَتَّى يَنْتَهِيَ إِلَى أَقْصَى الْمَجْلِسِ. فَجَلَسَ نُسْطُورُ فِي أَقْصَى الْمَجْلِسِ، فَلَمَّا رَدُّوا عَلَى الْمَلِكِ جَوَابَ مَنْ أَجَابَهُ، وَرَدُّوا عَلَيْهِ جَوَابَ نُسْطُورَ، فَسَمِعَ بِشَيْءٍ عَلَيْهِ نُورٌ، [ وَحَلَا ] فِي مَسَامِعِهِ، فَقَالَ: مَنْ صَاحِبُ هَذَا الْقَوْلِ ؟ قَالُوا: الرَّجُلُ الَّذِي فِي أَقْصَى الْمَجْلِسِ، قَالَ: عَلَيَّ بِهِ. فَلَمَّا جَاءَهُ قَالَ: أَنْتَ الْقَائِلُ كَذَا ؟ قَالَ: نَعَمْ، قَالَ: فَمَا تَقُولُ فِي كَذَا وَكَذَا ؟ فَجَعَلَ لَا يَسْأَلُهُ عَنْ شَيْءٍ إِلَّا فَسَّرَهُ لَهُ، فَقَالَ لَهُ الْمَلِكُ: عِنْدَكَ هَذَا الْعِلْمُ وَأَنْتَ تَجْلِسُ فِي آخِرِ الْقَوْمِ ؟ ضَعُوا لَهُ عِنْدَ سَرِيرِي مَجْلِسًا. ثُمَّ قَالَ لَهُ: إِنْ أَتَاكَ ابْنِي فَلَا تَقُمْ لَهُ. ثُمَّ أَقْبَلَ عَلَى نُسْطُورَ وَتَرَكَ النَّاسَ، فَلَمَّا عَرَفَ أَنَّ مَنْزِلَتَهُ قَدْ ثَبَتَتْ، قَالَ: لَأَرُوزَنَّهُ. فَقَالَ: أَيُّهَا الْمَلِكُ، أَنَا رَجُلٌ بَعِيدُ الدَّارِ، فَإِنْ أَحْبَبْتَ أَنْ تَقْضِيَ حَاجَتَكَ مِنِّي فَأْذَنْ لِي فَأَنْصَرِفُ إِلَى أَهْلِي، فَقَالَ: يَا نُسْطُورُ، مَا إِلَى ذَلِكَ سَبِيلٌ، فَإِنْ أَرَدْتَ أَنْ تَحْمِلَ أَهْلَكَ إِلَيْنَا فَلَكَ الْمُوَاسَاةُ، وَإِنْ [ أَحْبَبْتَ أَنْ ] تَأْخُذَ مِنْ بَيْتِ الْمَالِ حَاجَتَكَ فَتَبْعَثَ بِهِ إِلَى أَهْلِكَ فَعَلْتَ. فَسَكَتَ نُسْطُورُ. ثُمَّ تَخَيَّرَ يَوْمًا مَاتَ لَهُمْ فِيهِ مَيِّتٌ، فَقَالَ: أَيُّهَا الْمَلِكُ، بَلَغَنِي أَنَّ رَجُلَيْنِ أَتَيَاكَ يَعِيبَانِ عَلَيْكَ دِينَكَ. قَالَ: فَذَكَرَهُمَا، فَأَرْسَلَ إِلَيْهِمَا، فَقَالَ: يَا نُسْطُورُ، أَنْتَ حَكَمٌ بَيْنِي وَبَيْنَهُمَا، مَا قُلْتَ مِنْ شَيْءٍ رَضِيتُ بِهِ، قَالَ: نَعَمْ، أَيُّهَا الْمَلِكُ، هَذَا مَيِّتٌ قَدْ مَاتَ فِي بَنِي إِسْرَائِيلَ، فَمُرْهُمَا يَدْعُوَانِ رَبَّهُمَا فَيُحْيِيهِ لَهُمَا، فَفِي ذَلِكَ آيَةٌ بَيِّنَةٌ. قَالَ: فَأُتِيَ بِالْمَيِّتِ فَوُضِعَ عِنْدَهُ، وَقَامَا وَتَوَضَّئَا وَدَعَوَا رَبَّهُمَا، فَرَدَّ عَلَيْهِ رُوحَهُ وَتَكَلَّمَ، فَقَالَ: أَيُّهَا الْمَلِكُ [ إِنَّ ] فِي هَذَا لَآيَةً بَيِّنَةً، وَلَكِنْ مُرْهُمَا بِغَيْرِ ذَلِكَ، اجْمَعْ أَهْلَ مَمْلَكَتِكَ، ثُمَّ قُلْ لِآلِهَتِكَ، فَإِنْ كُنْتَ تَقْدِرُ عَلَى أَنْ تَضُرَّ بِهِمَا فَلَيْسَ أَمْرُهُمَا بِشَيْءٍ، وَإِنْ كَانَا يَقْدِرَانِ عَلَى أَنْ يَضُرَّا آلِهَتَكَ فَأَمْرُهُمَا قَوِيٌّ. فَجَمَعَ الْمَلِكُ أَهْلَ مَمْلَكَتِهِ، وَدَخَلَ الْبَهْوَ الَّذِي فِيهِ الْآلِهَةُ، فَخَرَّ سَاجِدًا هُوَ وَمَنْ مَعَهُ مِنْ أَهْلِ مَمْلَكَتِهِ، وَخَرَّ نُسْطُورُ سَاجِدًا، وَقَالَ: اللَّهُمَّ إِنِّي أَسْجُدُ لَكَ وَأَكِيدُ هَذِهِ الْآلِهَةَ أَنْ تُعْبَدَ مِنْ دُونِكَ، ثُمَّ رَفَعَ الْمَلِكُ رَأْسَهُ وَقَالَ: إِنَّ هَذَيْنِ يُرِيدَانِ أَنْ يُبَدِّلَا دِينَكُمْ، وَيَدْعُوَا إِلَى إِلَهٍ غَيْرِكُمْ، فَافْقَئُوا أَعْيُنَهُمْ، أَوْ جَدِّعُوهُمَا. فَلَمْ تَرُدَّ عَلَيْهِ الْآلِهَةُ شَيْئًا، فَقَامَ نُسْطُورُ وَأَمَرَ صَاحِبَيْهِ أَنْ يَحْمِلَا مَعَهُمَا فَأْسًا، فَقَالَ: أَيُّهَا الْمَلِكُ، قُلْ لِهَذَيْنِ: أَتَقْدِرَانِ عَلَى أَنْ تُضِرَّا آلِهَتِي. [ فَقَالَ لَهُمَا: أَتَقْدِرَانِ عَلَى أَنْ تُضِرَّا آلِهَتَنَا ؟ ] قَالَا: خَلِّ بَيْنَنَا وَبَيْنَهُمْ. فَفَعَلَ، فَأَقْبَلَا عَلَيْهَا فَكَسَّرَاهَا، فَقَالَ نُسْطُورُ: أَمَّا أَنَا فَقَدْ آمَنْتُ بِرَبِّ هَذَيْنِ. وَقَالَ الْمَلِكُ: وَأَنَا فَقَدْ آمَنْتُ بِرَبِّ هَذَيْنِ. وَقَالَ جَمِيعُ النَّاسِ: آمَنَّا بِرَبِّ هَذَيْنِ، فَقَالَ نُسْطُورُ لِصَاحِبَيْهِ: هَكَذَا الرِّفْقُ.

     ✧ Mention of events that occurred after the raising of ʿĪsā ﷺ Among them is the splitting of creeds: On the authority of Muḥammad b. Kaʿb al-Quraẓī, who said: When ʿĪsā ﷺ was raised, a hundred men from the scholars of the Children of Israel gathered, and some of them said to others: You are many, and we fear division; let some of you go out. So they sent out ten by ten until ten remained. Then they said: You are still many; send out some of you. So they sent out six, and four remained, to whom the knowledge of the Children of Israel ultimately belonged. Some of them said to others: What do you say about ʿĪsā? One man among them said: Do you know that no one brings the dead to life except Allah? They said: No. He said: Do you know that no one knows the unseen except Allah? They said: No. He said: Do you know that no one heals the blind and the leper except Allah? They said: No. He said: Then he is Allah: He was on earth as long as He willed, then He ascended to heaven when He willed. The second said: I do not say as you have said. We knew ʿĪsā and we knew his mother; rather, he is His son. The third said: I do not say as you two have said; rather, his mother brought him forth from an unrighteous deed. The fourth said: I do not say as you say. ʿĪsā used to tell you that he was the servant of Allah, the spirit of Allah, and His word which He cast to Maryam; so say as he said about himself. Then they separated. One man among them went out, and they asked him: What did you say? He said: I said he is Allah, and a group of people followed him. Then they said to the second: What did you say? He said: I said he is His son, and a group of people followed him. Then the third went out, and they said: What did you say? He said: I said his mother brought him forth from an unrighteous deed, and a group of people followed him. Then the fourth went out, and they said: What did you say? He said: I said he is the servant of Allah, the spirit of Allah, and His messenger, and His word which He cast to Maryam, and a group of people followed him. And on the authority of Qatādah, who said: It was mentioned to us that when ʿĪsā ﷺ was raised, four of their jurists were chosen, and they said to the first: What do you say about ʿĪsā? He said: He is Allah; He descended to earth, created what He created, and brought to life what He brought to life, then He ascended to heaven. People followed him in that, and these were the Yaʿqūbiyyah among the Christians. The other three said: We bear witness that you are lying. Then they said to the second: What do you say about ʿĪsā? He said: He is the son of God. People followed him in that, and these were the Nusṭūriyyah among the Christians. The remaining two said: We bear witness that you are lying. Then they said to the third: What do you say about ʿĪsā? He said: He is a god, his mother is a god, and Allah is a god. People pledged allegiance to him on that, and these were the Isrāʾīliyyah among the Christians, whose religion is called the religion of the king. The fourth said: I bear witness that you are lying; rather, he is the servant of Allah and His messenger, His word which He cast to Maryam, and His spirit. The people disputed, and the Muslim man said: I adjure you by Allah, do you know that ʿĪsā used to eat food? They said: Yes. He said: Do you know that Allah does not eat food? They said: O Allah, yes. He said: I adjure you by Allah, do you know that ʿĪsā used to sleep? They said: Yes. He said: Do you know that Allah, Mighty and Majestic, does not sleep? They said: Yes. He said: Thus he defeated them in argument. And among the events after the raising of ʿĪsā son of Maryam (peace be upon them both) is the death of Maryam (peace be upon her): She remained after his raising for six years, and her total lifespan was fifty-some years. The war of the disciples after the raising of ʿĪsā ﷺ Ibn Isḥāq said: When the Jews came after ʿĪsā ﷺ and crucified the one who was made to resemble him, they attacked the disciples, exposed them to the sun, tortured them, and paraded them. The king of the Romans heard of this — they were under his authority, and he was an idolater — and it was said to him: A man among these people under your authority from the Children of Israel was attacked by them and killed. He used to tell them that he was the messenger of Allah, showed them wonders, brought their dead to life, healed their sick, and informed them of unseen things. He said: Woe to you! What prevented you from mentioning this to me? By Allah, had I known, I would not have left them alone with him. Then he sent and rescued the disciples from their hands, and asked them about the religion of ʿĪsā and his affair. They told him his story, so he pledged allegiance to them on their religion, took the wood upon which he was crucified, and honored and preserved it because it had touched him. He killed many among the Children of Israel. From that point came the origin of Christianity among the Romans. Wahb b. Munabbih said: The disciples gathered after the raising of ʿĪsā and said: We want to send out callers throughout the earth. Among those who headed to Rome were Nusṭūr and two companions of his. As for Nusṭūr, some need detained him, so he said to his two companions: Be gentle, do not be harsh, and do not think I am slow. When they arrived at the district, they found a people on their festival day, and their king and the people of his kingdom had come out. The two men came to him and stood before him and said: Fear Allah, for you are committing acts of disobedience and violating the sacred things of Allah. The king became angry and intended to kill them, but a group of the people of his kingdom stood up to him and said: This is a day on which no blood is shed, and you have seized your two men. If you wish, imprison them until our festival passes, then do what you see fit with them. So he ordered them imprisoned. Then forgetfulness of them was struck upon his ear until Nusṭūr arrived. He asked about them and was told their story and that they were imprisoned in the jail. He entered upon them and said: Did I not tell you to be gentle, not to be harsh, and not to think me slow? Do you know what your example is? Your example is that of a woman who did not conceive a child until she entered old age; then after entering old age she conceived a child, and she loved that his youth be hastened so that he might grow up, so she put upon his stomach what he could not bear, and it killed him. Then he said to them: Now, do not think me slow until I come to the king's gate. He came to him when he had sat for the people. Their custom was that when they were faced with a matter of what is forbidden or lawful, they raised it to the king, who would consider it, then ask about it from those near him, and the people would ask one another until it reached the farthest end of the assembly. So Nusṭūr sat at the farthest end of the assembly. When they returned to the king the answer of those who answered him, and they returned to him the answer of Nusṭūr, he heard something upon which there was light, and it was sweet to his ears. He said: Who is the author of this saying? They said: The man at the farthest end of the assembly. He said: Bring him to me. When he came to him, he said: Are you the one who said such-and-such? He said: Yes. He said: What do you say about such-and-such? He did not ask him about anything but that he explained it to him. The king said to him: You have this knowledge and you sit at the end of the people? Place a seat for him next to my throne. Then he said to him: If my son comes to you, do not stand for him. Then he turned to Nusṭūr and left the people. When he knew that his position had become established, he said: I will test him. He said: O king, I am a man from a distant land. If you wish to obtain what you need from me, permit me to return to my family. He said: O Nusṭūr, there is no way to that. If you wish to bring your family to us, you will have support, and if you wish to take what you need from the treasury and send it to your family, you may do so. Nusṭūr fell silent. Then he chose a day on which one of their dead had died, and said: O king, it has reached me that two men came to you criticizing your religion. He said: He mentioned them, so he sent for them and said: O Nusṭūr, you are the arbiter between me and them; whatever you say, I will accept. He said: Yes, O king, this is a dead man who has died among the Children of Israel; command them to call upon their Lord to bring him back to life for them. In that there is a clear sign. He said: The dead man was brought and placed before him. The two men stood, performed ablution, and called upon their Lord, and He returned his spirit to him, and he spoke. He said: O king, in this there is a clear sign, but command them to do something else: gather the people of your kingdom, then speak to your gods. If you are able to harm them, then their affair is nothing; but if they are able to harm your gods, then their affair is strong. So the king gathered the people of his kingdom and entered the hall in which the gods were. He fell prostrate, he and those with him from the people of his kingdom, and Nusṭūr fell prostrate and said: O Allah, I prostrate to You, and I plot against these gods so that they not be worshipped besides You. Then the king raised his head and said: These two want to change your religion and call to a god other than you; so gouge out their eyes or mutilate them. The gods did not answer him at all. So Nusṭūr stood and ordered his two companions to carry an axe with them, and said: O king, say to these two: Are you able to harm my gods? He said to them: Are you able to harm our gods? They said: Let us be alone with them. So he did, and they turned upon the gods and smashed them. Nusṭūr said: As for me, I have believed in the Lord of these two. The king said: And I have believed in the Lord of these two. And all the people said: We have believed in the Lord of these two. Nusṭūr said to his two companions: This is what gentleness does.

333. Tarikh (al-Tabari) 333No grade recorded

     لَمَّا ذَكَرَ تَعَالَى قِصَّتَهُ عَلَى الْجَلِيَّةِ، وَبَيَّنَ أَمْرَهُ وَوَضَّحَهُ وَشَرَحَهُ، قَالَ: ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحَانَهُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ كَمَا قَالَ تَعَالَى بَعْدَ ذِكْرِ قِصَّتِهِ، وَمَا كَانَ مِنْ أَمْرِهِ فِي آلِ عِمْرَانَ: ذَلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُنْ مِنَ الْمُمْتَرِينَ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ إِنَّ هَذَا لَهُوَ الْقَصَصُ الْحَقُّ وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ [ آلِ عِمْرَانَ: 58 - 63 ]. وَلِهَذَا لَمَّا قَدِمَ وَفْدُ نَجْرَانَ وَكَانُوا سِتِّينَ رَاكِبًا، يَرْجِعُ أَمْرُهُمْ إِلَى أَرْبَعَةَ عَشَرَ مِنْهُمْ، وَيَؤُولُ أَمْرُ الْجَمِيعِ إِلَى ثَلَاثَةٍ، هُمْ أَشْرَافُهُمْ وَسَادَاتُهُمْ، وَهُمْ: الْعَاقِبُ، وَالسَّيِّدُ، وَأَبُو حَارِثَةَ بْنُ عَلْقَمَةَ، فَجَعَلُوا يُنَاظِرُونَ فِي أَمْرِ الْمَسِيحِ، فَأَنْزَلَ اللَّهُ صَدْرَ سُورَةِ " آلِ عِمْرَانَ " فِي ذَلِكَ، وَبَيَّنَ أَمْرَ الْمَسِيحِ وَابْتِدَاءَ خَلْقِهِ وَخَلْقِ أُمِّهِ مِنْ قَبْلِهِ، وَأَمَرَ رَسُولَهُ بِأَنْ يُبَاهِلَهُمْ إِنْ لَمْ يَسْتَجِيبُوا لَهُ وَيَتَّبِعُوهُ، فَلَمَّا رَأَوْا عَيْنَيْهَا وَأُذُنَيْهَا نَكَصُوا، وَامْتَنَعُوا عَنِ الْمُبَاهَلَةِ، وَعَدَلُوا إِلَى الْمُسَالَمَةِ وَالْمُوَادَعَةِ، وَقَالَ قَائِلُهُمْ، وَهُوَ الْعَاقِبُ عَبْدُ الْمَسِيحِ: يَا مَعْشَرَ النَّصَارَى، لَقَدْ عَلِمْتُمْ أَنَّ مُحَمَّدًا لَنَبِيٌّ مُرْسَلٌ، وَلَقَدْ جَاءَكُمْ بِالْفَصْلِ مِنْ خَبَرِ صَاحِبِكُمْ، وَلَقَدْ عَلِمْتُمْ أَنَّهُ مَا لَاعَنَ قَوْمٌ نَبِيًّا قَطُّ، فَبَقِيَ كَبِيرُهُمْ وَلَا نَبَتَ صَغِيرُهُمْ، وَإِنَّهَا لَلِاسْتِئْصَالُ مِنْكُمْ إِنْ فَعَلْتُمْ، فَإِنْ كُنْتُمْ قَدْ أَبَيْتُمْ إِلَّا إِلْفَ دِينِكُمْ وَالْإِقَامَةَ عَلَى مَا أَنْتُمْ عَلَيْهِ مِنَ الْقَوْلِ فِي صَاحِبِكُمْ، فَوَادِعُوا الرَّجُلَ وَانْصَرِفُوا إِلَى بِلَادِكُمْ. فَطَلَبُوا ذَلِكَ مِنْ رَسُولِ اللَّهِ ﷺ، وَسَأَلُوهُ أَنْ يَضْرِبَ عَلَيْهِمْ جِزْيَةً، وَأَنْ يَبْعَثَ مَعَهُمْ رَجُلًا أَمِينًا، فَبَعَثَ مَعَهُمْ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ. وَالْمَقْصُودُ أَنَّ اللَّهَ تَعَالَى لَمَّا بَيَّنَ أَمْرَ الْمَسِيحِ، قَالَ لِرَسُولِهِ: ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ يَعْنِي مِنْ أَنَّهُ عَبْدٌ مَخْلُوقٌ مِنِ امْرَأَةٍ مِنْ عِبَادِ اللَّهِ، وَلِهَذَا قَالَ: مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحَانَهُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ أَيْ لَا يُعْجِزُهُ شَيْءٌ وَلَا يَكْرُثُهُ وَلَا يَؤُودُهُ، بَلْ هُوَ الْقَدِيرُ الْفَعَّالُ لِمَا يَشَاءُ. إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ [ يس: 82 ]. وَقَوْلُهُ: وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا هُوَ مِنْ تَمَامِ كَلَامِ عِيسَى لَهُمْ فِي الْمَهْدِ، أَخْبَرَهُمْ أَنَّ اللَّهَ رَبُّهُ وَرَبُّهُمْ وَإِلَهُهُ وَإِلَهُهُمْ، وَأَنَّ هَذَا هُوَ الصِّرَاطُ الْمُسْتَقِيمُ. قَالَ اللَّهُ تَعَالَى: فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ أَيْ: فَاخْتَلَفَ أَهْلُ ذَلِكَ الزَّمَانِ، وَمَنْ بَعْدَهُمْ فِيهِ، فَمِنْ قَائِلٍ مِنَ الْيَهُودِ: إِنَّهُ وَلَدُ زَنْيَةٍ. وَاسْتَمَرُّوا عَلَى كُفْرِهِمْ وَعِنَادِهِمْ، وَقَابَلَهُمْ آخَرُونَ فِي الْكُفْرِ فَقَالُوا: هُوَ اللَّهُ. وَقَالَ آخَرُونَ: هُوَ ابْنُ اللَّهِ. وَقَالَ الْمُؤْمِنُونَ: هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ، وَابْنُ أَمَتِهِ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ، وَرُوحٌ مِنْهُ. وَهَؤُلَاءِ هُمُ النَّاجُونَ الْمُثَابُونَ، الْمُؤَيَّدُونَ الْمَنْصُورُونَ، وَمَنْ خَالَفَهُمْ فِي شَيْءٍ مِنْ هَذِهِ الْقُيُودِ، فَهُمُ الْكَافِرُونَ الظَّالِمُونَ، الضَّالُّونَ الْجَاهِلُونَ، وَقَدْ تَوَعَّدَهُمُ الْعَلِيُّ الْعَظِيمُ الْحَكِيمُ الْعَلِيمُ، بِقَوْلِهِ: فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ. . عَنْ عُبَادَةَ بْنِ الصَّامِتِ، عَنِ النَّبِيِّ ﷺ قَالَ: مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَالْجَنَّةَ حَقٌّ، وَالنَّارَ حَقٌّ - أَدْخَلَهُ اللَّهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ وعَنْ جُنَادَةَ، وَزَادَ: مِنْ أَبْوَابِ الْجَنَّةِ الثَّمَانِيَةِ أَيَّهَا شَاءَ.

     ✧ When He, exalted, had recounted his story clearly, and explained, clarified, and set forth his affair, He said: “That is ʿĪsā, son of Maryam—the word of truth about which they are disputing. It is not for Allah to take a son. Glory be to Him! When He decrees a matter, He only says to it, ‘Be,’ and it is.” Just as He, exalted, said after recounting his story and what pertained to his affair in Āl ʿImrān: “That is what We recite to you of the signs and the wise remembrance. Indeed, the likeness of ʿĪsā with Allah is as the likeness of Ādam: He created him from dust, then said to him, ‘Be,’ and he was. The truth is from your Lord, so be not among the doubters. Then whoever disputes with you concerning him after the knowledge that has come to you, say: ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly invoke and place the curse of Allah upon the liars.’ Indeed, this is the true narrative. And there is no god but Allah. And indeed, Allah is the Mighty, the Wise. But if they turn away, then indeed, Allah is Knowing of the corrupters” [Āl ʿImrān: 58–63]. Therefore, when the delegation of Najrān arrived—and they were sixty riders, their affair reverting to fourteen of them, with the affair of all devolving upon three, who were their nobles and their chiefs, namely: al-ʿĀqib, al-Sayyid, and Abū Ḥārithah b. ʿAlqamah—they began to dispute concerning the affair of the Messiah. So Allah sent down the beginning of Sūrat “Āl ʿImrān” about that, and made clear the affair of the Messiah, the beginning of his creation, and the creation of his mother before him. And He commanded His Messenger to invoke mutual cursing with them if they did not respond to him and follow him. When they saw it with their own eyes and heard it with their own ears, they drew back and refused the mutual cursing, turning instead to peace and truce. One of them—al-ʿĀqib, ʿAbd al-Masīḥ—said: “O assembly of Christians, you know that Muḥammad is a prophet sent by Allah. He has brought you the decisive account of your companion. And you know that no people ever invoked mutual cursing with a prophet but that their elders perished and their young failed to thrive. It would be utter destruction for you if you did so. If you insist on keeping your religion and persisting in what you hold regarding your companion, then make peace with this man and depart to your lands.” So they sought that from the Messenger of Allah ﷺ, and asked him to levy the jizyah upon them and to send with them a trustworthy man. He sent Abū ʿUbaydah b. al-Jarrāḥ with them. The point is that when Allah, exalted, had made clear the affair of the Messiah, He said to His Messenger: “That is ʿĪsā, son of Maryam—the word of truth about which they are disputing,” meaning concerning his being a created servant born of a woman among Allah’s servants. Therefore He said: “It is not for Allah to take a son. Glory be to Him! When He decrees a matter, He only says to it, ‘Be,’ and it is,” meaning nothing is beyond Him, nothing burdens Him, and nothing weighs upon Him. Rather, He is the All-Powerful, ever doing what He wills. “His command, when He wills a thing, is only that He says to it, ‘Be,’ and it is” [Yā Sīn: 82]. And His saying: “And mention in the Book Mūsā; indeed, he was chosen, and he was a messenger, a prophet” is part of the completion of ʿĪsā’s speech to them in the cradle. He informed them that Allah is his Lord and their Lord, his God and their God, and that this is the straight path. Allah, exalted, said: “Then the factions differed among themselves—so woe to those who disbelieved from the witnessing of a mighty day,” meaning the people of that time and those after them differed concerning him. Among the Jews were those who said: “He is a child of fornication,” and they persisted in their disbelief and obstinacy. Others met them in disbelief and said: “He is Allah.” Still others said: “He is the son of Allah.” And the believers said: “He is the servant of Allah and His messenger, the son of His maidservant, His word that He cast to Maryam, and a spirit from Him.” These are the saved, the rewarded, the supported, the victorious. Whoever opposes them in any of these qualifications, they are the disbelieving, wronging, straying, ignorant ones. The Most High, the Most Great, the Wise, the Knowing threatened them with His saying: “So woe to those who disbelieved from the witnessing of a mighty day.” Narrated from ʿUbādah b. al-Ṣāmit, from the Prophet ﷺ, who said: “Whoever bears witness that there is no god but Allah alone, without partner, and that Muḥammad is His servant and messenger, and that ʿĪsā is the servant of Allah and His messenger, His word that He cast to Maryam, and a spirit from Him, and that Paradise is true and the Fire is true—Allah will admit him to Paradise regardless of his deeds.” And from Junādah, with the addition: “through whichever of the eight gates of Paradise he wishes.”

334. Tarikh (al-Tabari) 334No grade recorded

     بَابُ بَيَانِ أَنَّ اللَّهَ تَعَالَى مُنَزَّهٌ عَنِ الْوَلَدِ   قَالَ تَعَالَى فِي آخِرِ هَذِهِ السُّورَةِ: وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا لَقَدْ جِئْتُمْ شَيْئًا إِدًّا أَيْ شَيْئًا عَظِيمًا، وَمُنْكَرًا مِنَ الْقَوْلِ وَزُورًا. تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا أَنْ دَعَوْا لِلرَّحْمَنِ وَلَدًا وَمَا يَنْبَغِي لِلرَّحْمَنِ أَنْ يَتَّخِذَ وَلَدًا إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ عَبْدًا لَقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عَدًّا وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا فَبَيِّنَ أَنَّهُ تَعَالَى لَا يَنْبَغِي لَهُ الْوَلَدُ ; لِأَنَّهُ خَالِقُ كُلِّ شَيْءٍ وَمَالِكُهُ، وَكُلُّ شَيْءٍ فَقِيرٌ إِلَيْهِ، خَاضِعٌ ذَلِيلٌ لَدَيْهِ، وَجَمِيعُ سُكَّانِ السَّمَاوَاتِ وَالْأَرْضِ عَبِيدُهُ، وَهُوَ رَبُّهُمْ لَا إِلَهَ إِلَّا هُوَ، وَلَا رَبَّ سِوَاهُ، كَمَا قَالَ تَعَالَى: وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يَصِفُونَ بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ وَخَلَقَ كُلَّ شَيْءٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ذَلِكُمُ اللَّهُ رَبُّكُمْ لَا إِلَهَ إِلَّا هُوَ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ [ الْأَنْعَامِ: 100 - 103 ]. فَبَيَّنَ أَنَّهُ خَالِقُ كُلِّ شَيْءٍ، فَكَيْفَ يَكُونُ لَهُ وَلَدٌ، وَالْوَلَدُ لَا يَكُونُ إِلَّا بَيْنَ شَيْئَيْنِ مُتَنَاسِبَيْنِ! وَاللَّهُ تَعَالَى لَا نَظِيرَ لَهُ، وَلَا شَبِيهَ لَهُ،  وَلَا عَدِيلَ لَهُ، وَلَا صَاحِبَةَ لَهُ، فَلَا يَكُونُ لَهُ وَلَدٌ، كَمَا قَالَ تَعَالَى: قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ [ الْإِخْلَاصِ: 1 - 4 ]. فَتَقَرَّرَ أَنَّهُ " الْأَحَدُ " الَّذِي لَا نَظِيرَ لَهُ فِي ذَاتِهِ، وَلَا فِي صِفَاتِهِ، وَلَا فِي أَفْعَالِهِ الصَّمَدُ وَهُوَ السَّيِّدُ الَّذِي كَمُلَ فِي عِلْمِهِ وَحِكْمَتِهِ وَرَحْمَتِهِ، وَجَمِيعِ صِفَاتِهِ. لَمْ يَلِدْ أَيْ: لَمْ يُوجَدْ مِنْهُ وَلَدٌ. وَلَمْ يُولَدْ أَيْ: وَلَمْ يَتَوَلَّدْ عَنْ شَيْءٍ قَبْلَهُ. وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ أَيْ: وَلَيْسَ لَهُ عِدْلٌ وَلَا مُكَافِئٌ وَلَا مُسَاوٍ، فَقَطَعَ النَّظِيرَ الْمُدَانِيَ وَالْأَعْلَى وَالْمُسَاوِيَ ; فَانْتَفَى أَنْ يَكُونَ لَهُ وَلَدٌ، إِذْ لَا يَكُونُ الْوَلَدُ إِلَّا مُتَوَلِّدًا بَيْنَ شَيْئَيْنِ مُتَعَادِلَيْنِ أَوْ مُتَقَارِبَيْنِ، وَتَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوًّا كَبِيرًا. وَقَالَ تَبَارَكَ وَتَعَالَى وَتَقَدَّسَ: يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ وَلَا تَقُولُوا ثَلَاثَةٌ انْتَهُوا خَيْرًا لَكُمْ إِنَّمَا اللَّهُ إِلَهٌ وَاحِدٌ سُبْحَانَهُ أَنْ يَكُونَ لَهُ وَلَدٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَى بِاللَّهِ وَكِيلًا لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُمْ مِنْ فَضْلِهِ وَأَمَّا الَّذِينَ اسْتَنْكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا [ النِّسَاءِ: 171 - 173 ]. يَنْهَى تَعَالَى أَهْلَ الْكِتَابِ وَمَنْ شَابَهَهُمْ، عَنِ الْغُلُوِّ وَالْإِطْرَاءِ فِي الدِّينِ، وَهُوَ مُجَاوَزَةُ الْحَدِّ ; فَالنَّصَارَى - لَعَنَهُمُ اللَّهُ - غَلَوْا وَأَطْرَوُا الْمَسِيحَ حَتَّى جَاوَزُوا الْحَدَّ، فَكَانَ الْوَاجِبُ عَلَيْهِمْ أَنْ يَعْتَقِدُوا أَنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ، وَابْنُ أَمَتِهِ الْعَذْرَاءِ الْبَتُولِ، الَّتِي أَحْصَنَتْ فَرْجَهَا، فَبَعَثَ اللَّهُ الْمَلَكَ جِبْرِيلَ إِلَيْهَا، فَنَفَخَ فِيهَا عَنْ أَمْرِ اللَّهِ نَفْخَةً حَمَلَتْ مِنْهَا بِوَلَدِهَا عِيسَى عَلَيْهِ السَّلَامُ، وَالَّذِي اتَّصَلَ بِهَا مِنَ الْمَلَكِ هِيَ الرُّوحُ الْمُضَافَةُ إِلَى اللَّهِ إِضَافَةَ تَشْرِيفٍ وَتَكْرِيمٍ، وَهِيَ مَخْلُوقَةٌ مِنْ مَخْلُوقَاتِ اللَّهِ تَعَالَى، كَمَا يُقَالُ: بَيْتُ اللَّهِ، وَنَاقَةُ اللَّهِ، وَعَبْدُ اللَّهِ، وَكَذَا: رُوحُ اللَّهِ، أُضِيفَتْ إِلَيْهِ تَشْرِيفًا لَهَا وَتَكْرِيمًا، وَسُمِّيَ عِيسَى بِهَا ; لِأَنَّهُ كَانَ بِهَا مِنْ غَيْرِ أَبٍ، وَهِيَ الْكَلِمَةُ أَيْضًا الَّتِي عَنْهَا خُلِقَ، وَبِسَبَبِهَا وُجِدَ، كَمَا قَالَ تَعَالَى: إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ [ آلِ عِمْرَانَ: 59 ]. وَقَالَ تَعَالَى: وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ كُلٌّ لَهُ قَانِتُونَ بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ [ الْبَقَرَةِ: 116، 117 ]. وَقَالَ تَعَالَى: وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ذَلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ [ التَّوْبَةِ: 30 ]. فَأَخْبَرَ تَعَالَى أَنَّ الْيَهُودَ وَالنَّصَارَى، عَلَيْهِمْ لَعَائِنُ اللَّهِ، كُلٌّ مِنْ الْفَرِيقَيْنِ ادَّعَوْا عَلَى اللَّهِ شَطَطًا، وَزَعَمُوا أَنَّ لَهُ وَلَدًا، تَعَالَى اللَّهُ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا، وَأَخْبَرَ أَنَّهُمْ لَيْسَ لَهُمْ مُسْتَنَدٌ فِيمَا زَعَمُوهُ، وَلَا فِيمَا ائْتَفَكُوهُ، إِلَّا مُجَرَّدُ الْقَوْلِ وَمُشَابَهَةُ مَنْ سَبَقَهُمْ إِلَى هَذِهِ الْمَقَالَةِ الضَّالَّةِ، تَشَابَهَتْ قُلُوبُهُمْ، وَذَلِكَ أَنَّ الْفَلَاسِفَةَ - عَلَيْهِمْ لَعْنَةُ اللَّهِ - زَعَمُوا أَنَّ الْعَقْلَ الْأَوَّلَ صَدَرَ عَنْ وَاجِبِ الْوُجُودِ، الَّذِي يُعَبِّرُونَ عَنْهُ بِعِلَّةِ الْعِلَلِ، وَالْمَبْدَأِ الْأَوَّلِ، وَأَنَّهُ صَدَرَ عَنِ الْعَقْلِ الْأَوَّلِ عَقْلٌ ثَانٍ، وَنَفْسٌ وَفَلَكٌ، ثُمَّ صَدَرَ عَنِ الثَّانِي كَذَلِكَ، حَتَّى تَنَاهَتِ الْعُقُولُ إِلَى عَشَرَةٍ، وَالنُّفُوسُ إِلَى تِسْعَةٍ، وَالْأَفْلَاكُ إِلَى تِسْعَةٍ، بِاعْتِبَارَاتٍ فَاسِدَةٍ ذَكَرُوهَا، وَاخْتِيَارَاتٍ بَارِدَةٍ أَوْرَدُوهَا، وَلِبَسْطِ الْكَلَامِ مَعَهُمْ، وَبَيَانِ جَهْلِهِمْ وَقِلَّةِ عَقْلِهِمْ، مَوْضِعٌ آخَرُ. وَهَكَذَا طَوَائِفُ مِنْ مُشْرِكِي الْعَرَبِ ; زَعَمُوا لِجَهْلِهِمْ أَنَّ الْمَلَائِكَةَ بَنَاتُ اللَّهِ، وَأَنَّهُ صَاهَرَ سَرَوَاتِ الْجِنِّ فَتَوَلَّدَ مِنْهُمَا الْمَلَائِكَةُ، تَعَالَى اللَّهُ عَمَّا يَقُولُونَ، وَتَنَزَّهَ عَمَّا يُشْرِكُونَ كَمَا قَالَ تَعَالَى: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا أَشَهِدُوا خَلْقَهُمْ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ [ الزُّخْرُفِ: 19 ]. وَقَالَ تَعَالَى: فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلَا تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ [ الصَّافَّاتِ: 149 - 160 ]. وَقَالَ تَعَالَى: وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِنْ دُونِهِ فَذَلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِي الظَّالِمِينَ [ الْأَنْبِيَاءِ: 26 - 29 ]. وَقَالَ تَعَالَى فِي أَوَّلِ سُورَةِ " الْكَهْفِ "، وَهِيَ مَكِّيَّةٌ: الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجَا قَيِّمًا لِيُنْذِرَ بَأْسًا شَدِيدًا مِنْ لَدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا مَاكِثِينَ فِيهِ أَبَدًا وَيُنْذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِنْ يَقُولُونَ إِلَّا كَذِبًا [ الْكَهْفِ: 1 - 5 ]. وَقَالَ تَعَالَى: قَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ هُوَ الْغَنِيُّ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ إِنْ عِنْدَكُمْ مِنْ سُلْطَانٍ بِهَذَا أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ [ يُونُسَ: 68 - 70 ]. فَهَذِهِ الْآيَاتُ الْمَكِّيَاتُ الْكَرِيمَاتُ تَشْمَلُ الرَّدَّ عَلَى سَائِرِ فِرَقِ الْكَفَرَةِ ; مِنَ الْفَلَاسِفَةِ وَمُشْرِكِي الْعَرَبِ وَالْيَهُودِ وَالنَّصَارَى، الَّذِينَ ادَّعَوْا وَزَعَمُوا بِلَا عِلْمٍ، أَنَّ لِلَّهِ وَلَدًا، سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ الْمُعْتَدُونَ عُلُوًّا كَبِيرًا. وَلَمَّا كَانَتِ النَّصَارَى، عَلَيْهِمْ لَعَائِنُ اللَّهِ الْمُتَتَابِعَةُ إِلَى يَوْمِ الْقِيَامَةِ، مِنْ أَشْهَرِ مَنْ قَالَ بِهَذِهِ الْمَقَالَةِ، ذُكِرُوا فِي الْقُرْآنِ كَثِيرًا ; لِلرَّدِّ عَلَيْهِمْ وَبَيَانِ تَنَاقُضِهِمْ، وَقِلَّةِ عِلْمِهِمْ، وَكَثْرَةِ جَهْلِهِمْ، وَقَدْ تَنَوَّعَتْ أَقْوَالُهُمْ فِي كُفْرِهِمْ ; وَذَلِكَ أَنَّ الْبَاطِلَ كَثِيرُ التَّشَعُّبِ وَالِاخْتِلَافِ وَالتَّنَاقُضِ، وَأَمَّا الْحَقُّ فَلَا يَخْتَلِفُ وَلَا يَضْطَرِبُ، قَالَ اللَّهُ تَعَالَى: وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا [ النِّسَاءِ: 82 ]. فَدَلَّ عَلَى أَنَّ الْحَقَّ يَتَّحِدُ وَيَتَّفِقُ، وَالْبَاطِلَ يَخْتَلِفُ وَيَضْطَرِبُ. فَطَائِفَةٌ مِنْ ضُلَّالِهِمْ وَجُهَّالِهِمْ زَعَمُوا أَنَّ الْمَسِيحَ هُوَ اللَّهُ  . تَعَالَى اللَّهُ، وَطَائِفَةٌ قَالُوا: هُوَ ابْنُ اللَّهِ، عَزَّ اللَّهُ. وَطَائِفَةٌ قَالُوا: هُوَ ثَالِثُ ثَلَاثَةٍ. جَلَّ اللَّهُ. قَالَ اللَّهُ تَعَالَى فِي أَوَّلِ سُورَةِ " الْمَائِدَةِ ": لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَنْ فِي الْأَرْضِ جَمِيعًا وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا يَخْلُقُ مَا يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ [ الْمَائِدَةِ: 17 ]. فَأَخْبَرَ تَعَالَى عَنْ كُفْرِهِمْ وَجَهْلِهِمْ، وَبَيَّنَ أَنَّهُ الْخَالِقُ الْقَادِرُ عَلَى كُلِّ شَيْءٍ، الْمُتَصَرِّفُ فِي كُلِّ شَيْءٍ وَأَنَّهُ رَبُّ كُلِّ شَيْءٍ وَمَلِيكُهُ وَإِلَهُهُ. وَقَالَ فِي أَوَاخِرِهَا: لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ وَمَا مِنْ إِلَهٍ إِلَّا إِلَهٌ وَاحِدٌ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَحِيمٌ مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلَانِ الطَّعَامَ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّى يُؤْفَكُونَ [ الْمَائِدَةِ: 72 - 75 ]. حَكَمَ تَعَالَى بِكُفْرِهِمْ شَرْعًا وَقَدَرًا، وَأَخْبَرَ أَنَّ هَذَا صَدَرَ مِنْهُمْ، مَعَ أَنَّ الرَّسُولَ إِلَيْهِمْ، وَهُوَ عِيسَى ابْنُ مَرْيَمَ، قَدْ بَيَّنَ لَهُمْ أَنَّهُ عَبْدٌ مَرْبُوبٌ مَخْلُوقٌ، مُصَوَّرٌ فِي الرَّحِمِ، دَاعٍ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَتَوَعَّدَهُمْ عَلَى خِلَافِ ذَلِكَ بِالنَّارِ، وَعَدَمِ الْفَوْزِ بِدَارِ الْقَرَارِ، وَالْخِزْيِ فِي الدَّارِ الْآخِرَةِ، وَالْهَوَانِ وَالْعَارِ، وَلِهَذَا قَالَ: إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ القول بالأقانيم الثلاثة الأب والابن والكلمة ثُمَّ قَالَ: لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ وَمَا مِنْ إِلَهٍ إِلَّا إِلَهٌ وَاحِدٌ قَالَ ابْنُ جَرِيرٍ وَغَيْرُهُ: الْمُرَادُ بِذَلِكَ قَوْلُهُمْ بِالْأَقَانِيمِ الثَّلَاثَةِ: أُقْنُومُ الْأَبِ، وَأُقْنُومُ الِابْنِ، وَأُقْنُومُ الْكَلِمَةِ الْمُنْبَثِقَةِ مِنَ الْأَبِ إِلَى الِابْنِ، عَلَى اخْتِلَافِهِمْ فِي ذَلِكَ مَا بَيْنَ الْمَلَكِيَّةِ وَالْيَعْقُوبِيَّةِ وَالنَّسْطُورِيَّةِ، عَلَيْهِمْ لَعَائِنُ اللَّهِ، كَمَا سَنُبَيِّنُ كَيْفِيَّةَ اخْتِلَافِهِمْ فِي ذَلِكَ، وَمَجَامِعَهُمُ الثَّلَاثَةَ فِي زَمَنِ قُسْطَنْطِينَ بْنِ قَسْطَسَ، وَذَلِكَ بَعْدَ الْمَسِيحِ بِثَلَاثِمِائَةِ سَنَةٍ، وَقَبْلَ الْبَعْثَةِ الْمُحَمَّدِيَّةِ بِثَلَاثِمِائَةِ سَنَةٍ، وَلِهَذَا قَالَ تَعَالَى: وَمَا مِنْ إِلَهٍ إِلَّا إِلَهٌ وَاحِدٌ أَيْ: وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَلَا نَظِيرَ لَهُ، وَلَا كُفْءَ لَهُ، وَلَا صَاحِبَةَ لَهُ وَلَا وَلَدَ، ثُمَّ تَوَعَدَهُمْ وَتَهَدَّدَهُمْ فَقَالَ: وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ ثُمَّ دَعَاهُمْ بِرَحْمَتِهِ وَلُطْفِهِ إِلَى التَّوْبَةِ وَالِاسْتِغْفَارِ مِنْ هَذِهِ الْأُمُورِ الْكِبَارِ، وَالْعَظَائِمِ الَّتِي تُوجِبُ النَّارَ، فَقَالَ: أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَحِيمٌ حال المسيح وأمه وأنه عبد رسول وأمه صديقة ثُمَّ بَيَّنَ حَالَ الْمَسِيحِ وَأُمِّهِ، وَأَنَّهُ عَبْدٌ رَسُولٌ، وَأُمُّهُ صِدِّيقَةٌ  ، أَيْ لَيْسَتْ بِفَاجِرَةٍ، كَمَا يَقُولُهُ الْيَهُودُ، لَعَنَهُمُ اللَّهُ. وَفِيهِ دَلِيلٌ عَلَى أَنَّهَا لَيْسَتْ بِنَبِيَّةٍ، كَمَا زَعَمَهُ طَائِفَةٌ مِنْ عُلَمَائِنَا. وَقَوْلُهُ: كَانَا يَأْكُلَانِ الطَّعَامَ كِنَايَةٌ عَنْ خُرُوجِهِ مِنْهُمَا، كَمَا يَخْرُجُ مِنْ غَيْرِهِمَا، أَيْ: وَمَنْ كَانَ بِهَذِهِ الْمَثَابَةِ، كَيْفَ يَكُونُ إِلَهًا ؟! تَعَالَى اللَّهُ عَنْ قَوْلِهِمْ وَجَهْلِهِمْ عُلُوًّا كَبِيرًا. وَقَالَ السُّدِّيُّ وَغَيْرُهُ: الْمُرَادُ بِقَوْلِهِ: لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ زَعْمُهُمْ فِي عِيسَى وَأُمِّهِ أَنَّهُمَا إِلَهَانِ مَعَ اللَّهِ ; يَعْنِي كَمَا بَيَّنَ تَعَالَى كُفْرَهُمْ فِي ذَلِكَ بِقَوْلِهِ فِي آخِرِ هَذِهِ السُّورَةِ الْكَرِيمَةِ: وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ ءَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ [ الْمَائِدَةِ: 116 - 118 ]. يُخْبِرُ تَعَالَى أَنَّهُ يَسْأَلُ عِيسَى ابْنَ مَرْيَمَ يَوْمَ الْقِيَامَةِ، عَلَى سَبِيلِ الْإِكْرَامِ لَهُ وَالتَّقْرِيعِ وَالتَّوْبِيخِ لِعَابِدِيهِ، مِمَّنْ كَذَبَ عَلَيْهِ وَافْتَرَى وَزَعَمَ أَنَّهُ ابْنُ اللَّهِ، أَوْ أَنَّهُ اللَّهُ، أَوْ أَنَّهُ شَرِيكُهُ، تَعَالَى اللَّهُ عَمَّا يَقُولُونَ، فَيَسْأَلُهُ وَهُوَ يَعْلَمُ أَنَّهُ لَمْ يَقَعْ مِنْهُ مَا يَسْأَلُهُ عَنْهُ، وَلَكِنْ لِتَوْبِيخِ مَنْ كَذَبَ عَلَيْهِ، فَيَقُولُ لَهُ: ءَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ أَيْ: تَعَالَيْتَ أَنْ يَكُونَ مَعَكَ شَرِيكٌ. مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ أَيْ: لَيْسَ هَذَا يَسْتَحِقُّهُ أَحَدٌ سِوَاكَ. إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ وَهَذَا تَأَدُّبٌ عَظِيمٌ فِي الْخِطَابِ وَالْجَوَابِ. مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ حِينَ أَرْسَلْتَنِي إِلَيْهِمْ، وَأَنْزَلْتَ عَلَيَّ الْكِتَابَ الَّذِي كَانَ يُتْلَى عَلَيْهِمْ، ثُمَّ فَسَّرَ مَا قَالَ لَهُمْ بِقَوْلِهِ: أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ أَيْ خَالِقِي وَخَالِقُكُمْ، وَرَازِقِي وَرَازِقُكُمْ. وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي أَيْ: رَفَعْتَنِي إِلَيْكَ حِينَ أَرَادُوا قَتْلِي وَصَلْبِي، فَرَحِمْتَنِي وَخَلَّصْتَنِي مِنْهُمْ، وَأَلْقَيْتَ شَبَهِي عَلَى أَحَدِهِمْ، حَتَّى انْتَقَمُوا مِنْهُ، فَلَمَّا كَانَ ذَلِكَ. كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ ثُمَّ قَالَ عَلَى وَجْهِ التَّفْوِيضِ إِلَى الرَّبِّ، عَزَّ وَجَلَّ، وَالتَّبَرِّي مِنْ أَهْلِ النَّصْرَانِيَّةِ: إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ أَيْ: وَهُمْ يَسْتَحِقُّونَ ذَلِكَ. وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ، وَهَذَا التَّفْوِيضُ وَالْإِسْنَادُ إِلَى الْمَشِيئَةِ بِالشَّرْطِ، لَا يَقْتَضِي وُقُوعَ ذَلِكَ، وَلِهَذَا قَالَ: فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ وَلَمْ يَقُلْ: الْغَفُورُ الرَّحِيمُ. وَقَدْ ذَكَرْنَا فِي " التَّفْسِيرِ " مَا رَوَاهُ الْإِمَامُ أَحْمَدُ، عَنْ أَبِي ذَرٍّ، أَنَّ رَسُولَ اللَّهِ ﷺ، قَامَ بِهَذِهِ الْآيَةِ الْكَرِيمَةِ لَيْلَةً حَتَّى أَصْبَحَ: إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ وَقَالَ: إِنِّي سَأَلْتُ رَبِّي عَزَّ وَجَلَّ الشَّفَاعَةَ لِأُمَّتِي فَأَعْطَانِيهَا، وَهِيَ نَائِلَةٌ، إِنْ شَاءَ اللَّهُ، لِمَنْ لَا يُشْرِكُ بِاللَّهِ شَيْئًا وَقَالَ تَعَالَى: وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ لَوْ أَرَدْنَا أَنْ نَتَّخِذَ لَهْوًا لَاتَّخَذْنَاهُ مِنْ لَدُنَّا إِنْ كُنَّا فَاعِلِينَ بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ وَمَنْ عِنْدَهُ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُونَ يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ [ الْأَنْبِيَاءِ: 16 - 20 ]. وَقَالَ تَعَالَى: لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا لَاصْطَفَى مِمَّا يَخْلُقُ مَا يَشَاءُ سُبْحَانَهُ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ [ الزُّمَرِ: 4، 5 ]. وَقَالَ تَعَالَى: قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ سُبْحَانَ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ [ الزُّخْرُفِ: 81، 82 ]. وَقَالَ تَعَالَى: وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا [ الْإِسْرَاءِ: 111 ]. وَقَالَ تَعَالَى: قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ. وَثَبَتَ فِي " الصَّحِيحِ " عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: يَقُولُ اللَّهُ تَعَالَى: شَتَمَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ ; يَزْعُمُ أَنَّ لِي وَلَدًا، وَأَنَا الْأَحَدُ الصَّمَدُ، الَّذِي لَمَّ أَلِدْ وَلَمْ أُولَدْ، وَلَمْ يَكُنْ لِي كُفُوًا أَحَدٌ وَفِي " الصَّحِيحِ " أَيْضًا، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللَّهِ ; إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا، وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِمْ وَلَكِنْ ثَبَتَ فِي " الصَّحِيحِ " أَيْضًا، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: إِنَّ اللَّهَ لَيُمْلِي لِلظَّالِمِ، حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ ثُمَّ قَرَأَ: وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ [ هُودٍ: 102 ]. وَهَكَذَا قَوْلُهُ تَعَالَى: وَكَأَيِّنْ مِنْ قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ [ الْحَجِّ: 48 ]. وَقَالَ تَعَالَى: نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ [ لُقْمَانٍ: 24 ]. وَقَالَ تَعَالَى: قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ [ يُونُسَ: 69، 70 ]. وَقَالَ تَعَالَى: فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا [ الطَّارِقِ: 17 ].

     ✧ Chapter: Explaining that God, Exalted be He, is far above having a child He, Exalted be He, said at the end of this surah: "And they say, 'The Most Merciful has taken a son.' You have done an atrocious thing. The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation that they attribute to the Most Merciful a son. And it is not appropriate for the Most Merciful that He should take a son. There is no one in the heavens and earth but that he comes to the Most Merciful as a servant. He has enumerated them and counted them a [full] counting. And all of them are coming to Him on the Day of Resurrection alone." [Maryam: 88–95] Thus He made clear that it is not befitting for Him, Exalted be He, to have a child, because He is the Creator of everything and its Owner, and everything is in need of Him, submissive and lowly before Him. All the inhabitants of the heavens and the earth are His servants, and He is their Lord. There is no god but He, and no lord other than Him. As He, Exalted be He, said: "But they have attributed to God partners—the jinn—while He created them, and they have fabricated for Him sons and daughters without knowledge. Exalted is He and high above what they describe. [He is] Originator of the heavens and the earth. How could He have a son when He has no companion and He created all things? And He is, of all things, Knowing. That is God, your Lord; there is no deity except Him, Creator of all things, so worship Him. And He is Disposer of all things. Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted" [al-Anʿām: 100–103]. Thus He made clear that He is the Creator of everything, so how could He have a son, when a son comes only between two mutually corresponding things? And God, Exalted be He, has no equal, no likeness, no parallel, and no companion; therefore He can have no son. As He, Exalted be He, said: "Say, 'He is God, [who is] One. God, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent'" [al-Ikhlāṣ: 1–4]. Thus it is established that He is "the One" who has no equal in His essence, nor in His attributes, nor in His actions. "The Eternal Refuge"—and He is the Master who is perfect in His knowledge, His wisdom, His mercy, and all His attributes. "He neither begets"—that is, no child comes into existence from Him; "nor is born"—that is, He is not generated from anything before Him; "nor is there to Him any equivalent"—that is, He has no match, no equal, no peer. Thus He cut off any likeness, whether lower, higher, or equal; so it is inconceivable that He should have a son, since a son comes only as something generated between two things that are equal or similar. And God is far exalted above that, with great exaltation. And He, Blessed and Exalted and Sanctified be He, said: "O People of the Scripture, do not go to excess in your religion and do not say about God except the truth. The Messiah, ʿĪsā the son of Maryam, was but a messenger of God and His word which He directed to Maryam and a spirit from Him. So believe in God and His messengers and do not say, 'Three'; desist—it is better for you. Indeed, God is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is God as Disposer of affairs. Never would the Messiah disdain to be a servant of God, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant—He will gather them to Himself all together. And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides God any protector or helper" [al-Nisāʾ: 171–173]. He, Exalted be He, forbids the People of the Scripture and those who resemble them from excess and exaggeration in religion, which is going beyond the limit. The Christians—may God curse them—went to excess and praised the Messiah until they overstepped the limit. What was obligatory upon them was to believe that he is the servant of God and His messenger, and the son of His handmaiden, the virgin, the pure one who guarded her chastity. God sent the angel Jibrīl to her, and he breathed into her, by the command of God, a breath by which she conceived her son ʿĪsā ﷺ. The one that reached her from the angel is the spirit attributed to God as an attribution of honor and glorification; and it is a creature among the creatures of God, Exalted be He, just as one says "the house of God," "the she-camel of God," "the servant of God," and likewise "the spirit of God"—it is attributed to Him to honor and glorify it. And ʿĪsā was named by it because he came into being through it without a father. And it is also "the word" by which he was created and through which he came into existence. As He, Exalted be He, said: "Indeed, the example of ʿĪsā to God is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was" [Āl ʿImrān: 59]. And He, Exalted be He, said: "And they say, 'God has taken a son.' Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him. Originator of the heavens and the earth. When He decrees a matter, He only says to it, 'Be,' and it is" [al-Baqarah: 116–117]. And He, Exalted be He, said: "The Jews say, 'ʿUzayr is the son of God,' and the Christians say, 'The Messiah is the son of God.' That is their statement from their mouths; they imitate the saying of those who disbelieved before. May God destroy them; how are they deluded?" [al-Tawbah: 30]. So He, Exalted be He, informed that the Jews and the Christians—upon them be the curses of God—each of the two groups made an outrageous claim about God and asserted that He has a son. God is far exalted above what they say, with great exaltation. And He informed that they have no support for what they claim or for the lie they fabricate except mere speech and imitation of those who preceded them in this misguided statement. Their hearts are alike. That is because the philosophers—may the curse of God be upon them—claimed that the First Intellect emanated from the Necessary Existent, which they call the Cause of causes and the First Principle; and that from the First Intellect there emanated a second intellect, a soul, and a sphere; then from the second likewise, until the intellects reached ten, the souls nine, and the spheres nine, according to corrupt considerations they mentioned and feeble choices they adduced. But a full discussion with them and a demonstration of their ignorance and weak intellect belongs to another place. Likewise, groups of the Arab polytheists, in their ignorance, claimed that the angels are the daughters of God and that He married the noble ones of the jinn, and from the two of them the angels were born. God is exalted above what they say and sanctified above what they associate. As He, Exalted be He, said: "And they make the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned" [al-Zukhruf: 19]. And He, Exalted be He, said: "So ask them, [O Muḥammad], 'Does your Lord have daughters while they have sons? Or did We create the angels as females while they were witnesses?' Unquestionably, it is out of their falsehood that they say, 'God has begotten,' and indeed, they are liars. Has He chosen daughters over sons? What is [wrong] with you? How do you judge? Then will you not be reminded? Or do you have a clear authority? Then produce your scripture, if you should be truthful. And they have made between Him and the jinn a lineage, but the jinn know that they will [truly] be brought [before Him]. Exalted is God above what they describe, except the sincere servants of God" [al-Ṣāffāt: 149–160]. And He, Exalted be He, said: "And they say, 'The Most Merciful has taken a son.' Exalted is He! Rather, they are but honored servants. They cannot precede Him in word, and they act by His command. He knows what is [presently] before them and what will be after them, and they cannot intercede except on behalf of one whom He approves. And they, from fear of Him, are apprehensive. And whoever of them should say, 'Indeed, I am a god besides Him'—that one We would recompense with Hell. Thus do We recompense the wrongdoers" [al-Anbiyāʾ: 26–29]. And He, Exalted be He, said at the beginning of Surah "al-Kahf," which is Makkan: "[All] praise is [due] to God, who has sent down upon His Servant the Book and has not made therein any deviance. [He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward, abiding therein forever, and to warn those who say, 'God has taken a son.' They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie" [al-Kahf: 1–5]. And He, Exalted be He, said: "They say, 'God has taken a son.' Exalted is He! He is the Self-Sufficient. To Him belongs whatever is in the heavens and whatever is in the earth. You have no authority for this. Do you say about God that which you do not know? Say, 'Indeed, those who invent falsehood about God will not succeed.' [For them is brief] enjoyment in this world; then to Us is their return; then We will make them taste the severe punishment because they used to disbelieve" [Yūnus: 68–70]. These noble Makkan verses encompass the refutation of all the groups of disbelievers—the philosophers, the Arab polytheists, the Jews, and the Christians—who claimed and asserted, without knowledge, that God has a son. Exalted is He, and high above what the wrongdoers and transgressors say, with great exaltation. Since the Christians—upon them be the successive curses of God until the Day of Resurrection—were among the most famous of those who uttered this statement, they are mentioned often in the Qurʾān, in order to refute them and demonstrate their contradictions, their lack of knowledge, and their abundant ignorance. Their statements in their disbelief were diverse, because falsehood is full of branching, disagreement, and contradiction, whereas truth does not differ or waver. God, Exalted be He, said: "If it had been from [any] other than God, they would have found within it much contradiction" [al-Nisāʾ: 82]. This indicates that truth is unified and consistent, while falsehood differs and wavers. A group of their misguided and ignorant ones claimed that the Messiah is God—exalted is God above that; a group said he is the son of God—mighty is God above that; a group said he is the third of three—glorified is God. God, Exalted be He, said at the beginning of Surah "al-Māʾidah": "They have certainly disbelieved who say, 'God is the Messiah, the son of Maryam.' Say, 'Then who could prevent God at all if He had intended to destroy the Messiah, the son of Maryam, or his mother or everyone on the earth?' And to God belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and God is over all things competent" [al-Māʾidah: 17]. He, Exalted be He, informed of their disbelief and ignorance, and made clear that He is the Creator, the One capable over everything, the Disposer of everything, and that He is the Lord of everything, its Owner, and its God. And He said at the end of it: "They have certainly disbelieved who say, 'God is the Messiah, the son of Maryam,' while the Messiah has said, 'O Children of Israel, worship God, my Lord and your Lord.' Indeed, he who associates others with God—God has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers. They have certainly disbelieved who say, 'God is the third of three.' And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment. So will they not repent to God and seek His forgiveness? And God is Forgiving and Merciful. The Messiah, son of Maryam, was not but a messenger; messengers had passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded" [al-Māʾidah: 72–75]. He, Exalted be He, judged them to be disbelievers both in the divine law and in the divine decree, and He informed that this issued from them, even though the messenger sent to them—namely ʿĪsā b. Maryam—had made clear to them that he was a servant, a lorded-over creature, formed in the womb, calling to the worship of God alone with no partner, and he threatened them with the Fire for opposing that, with failure to attain the abode of permanence, and with disgrace in the Hereafter, humiliation, and shame. For this reason he said: "Indeed, he who associates others with God—God has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers." The doctrine of the three hypostases: the Father, the Son, and the Word Then He said: "They have certainly disbelieved who say, 'God is the third of three.' And there is no god except one God." Ibn Jarīr and others said: What is meant by that is their doctrine of the three hypostases: the hypostasis of the Father, the hypostasis of the Son, and the hypostasis of the Word that proceeds from the Father to the Son, according to their differences over that among the Melkites, the Jacobites, and the Nestorians—may the curses of God be upon them—as we shall explain the manner of their disagreement over that and their three councils in the time of Constantine b. Qusṭas, which was three hundred years after the Messiah and three hundred years before the Muḥammadan mission. For this reason He, Exalted be He, said: "And there is no god except one God"—that is, there is no god except God alone, with no partner, no equal, no peer, no companion, and no son. Then He threatened and warned them, saying: "And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment." Then He called them, by His mercy and kindness, to repentance and seeking forgiveness from these grave matters and enormities that necessitate the Fire, saying: "So will they not repent to God and seek His forgiveness? And God is Forgiving and Merciful." The condition of the Messiah and his mother: that he is a servant and messenger, and his mother a woman of truth Then He clarified the state of the Messiah and his mother, and that he is a servant and messenger, and his mother is a truthful one (ṣiddīqah), that is, not an unchaste woman as the Jews—may Allah curse them—say. In this is evidence that she is not a prophetess, as a group of our scholars claimed. And His saying: "They both used to eat food" is a metonym for the emission from them both, just as it occurs from others besides them, meaning: and whoever is of this description, how can he be a god?! Exalted is Allah above their saying and their ignorance, with great exaltedness. Al-Suddī and others said: The intended meaning of His saying: "They have certainly disbelieved who say, 'Allah is the third of three'" is their claim regarding ʿĪsā and his mother that they are two gods besides Allah; meaning, as He, Exalted, has clarified their disbelief in that by His saying at the end of this noble surah: "And [beware the Day] when Allah will say, 'O ʿĪsā, son of Maryam, did you say to the people, "Take me and my mother as deities besides Allah?"' He will say, 'Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen. I said not to them except what You commanded me—to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. If You should punish them—indeed they are Your servants; but if You forgive them—indeed it is You who is the Exalted in Might, the Wise.'" [Al-Māʾidah: 116–118]. He, Exalted, informs that He will ask ʿĪsā b. Maryam on the Day of Resurrection, by way of honoring him and rebuking and censuring his worshippers, from those who lied about him and fabricated and claimed that he is the son of Allah, or that he is Allah, or that he is His partner—exalted is Allah above what they say. So He asks him, while He knows that nothing of what He asks about occurred from him, but in order to rebuke those who lied about him. So He says to him: "Did you say to the people, 'Take me and my mother as deities besides Allah?'" He says: "Exalted are You!"—meaning, You are far above having a partner with You. "It was not for me to say that to which I have no right"—meaning, no one deserves this except You. "If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen." This is great propriety in address and response. "I said not to them except what You commanded me"—when You sent me to them and revealed to me the Book that was recited to them. Then He explained what he said to them by His saying: "to worship Allah, my Lord and your Lord"—meaning my Creator and your Creator, my Provider and your Provider. "And I was a witness over them as long as I was among them; but when You took me up"—meaning, You raised me to You when they intended to kill me and crucify me, so You had mercy on me and delivered me from them, and You cast my likeness upon one of them, until they took vengeance on him. So when that happened, "You were the Observer over them, and You are, over all things, Witness." Then he said, by way of delegation to the Lord, Mighty and Majestic, and disavowal of the people of Christianity: "If You should punish them—indeed they are Your servants"—meaning, and they deserve that. "But if You forgive them—indeed it is You who is the Exalted in Might, the Wise." This delegation and attribution to the will with the condition does not necessitate the occurrence of that. For this reason he said: "For indeed it is You who is the Exalted in Might, the Wise," and did not say: "the Forgiving, the Merciful." We have mentioned in "Al-Tafsīr" what Imam Aḥmad narrated from Abū Dharr that the Messenger of Allah ﷺ stood with this noble verse throughout a night until morning: "If You should punish them—indeed they are Your servants; but if You forgive them—indeed it is You who is the Exalted in Might, the Wise." And he said: "I asked my Lord, Mighty and Majestic, for intercession for my community, and He granted it to me, and it is attainable, if Allah wills, for whoever does not associate anything with Allah." And He, Exalted, said: "And We did not create the heaven and earth and that between them in play. Had We intended to take a diversion, We could have taken it from what is with Us—if [indeed] We were to do so. Rather, We dash the truth upon falsehood, and it destroys it, and thereupon it departs. And for you is destruction from that which you describe. To Him belongs whoever is in the heavens and the earth. And those near Him are not prevented by arrogance from His worship, nor do they tire. They exalt [Him] night and day [and] do not slacken." [Al-Anbiyāʾ: 16–20]. And He, Exalted, said: "If Allah had intended to take a son, He could have chosen from what He creates whatever He willed. Exalted is He! He is Allah, the One, the Prevailing. He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver." [Al-Zumar: 4–5]. And He, Exalted, said: "Say, [O Muḥammad], 'If the Most Merciful had a son, then I would be the first of [his] worshippers.' Exalted is the Lord of the heavens and the earth, Lord of the Throne, above what they describe." [Al-Zukhruf: 81–82]. And He, Exalted, said: "And say, 'Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification.'" [Al-Isrāʾ: 111]. And He, Exalted, said: "Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'" And it has been established in "Al-Ṣaḥīḥ" from the Messenger of Allah ﷺ that he said: "Allah, Exalted, says: 'The son of Ādam reviled Me, and he had no right to do so; he claims that I have a son, while I am the One, the Eternal Refuge, who did not beget and was not begotten, and there is none equivalent to Me.'" And in "Al-Ṣaḥīḥ" also, from the Messenger of Allah ﷺ, that he said: "No one is more patient than Allah concerning harm he hears; they attribute to Him a son, while He provides for them and grants them well-being." But it has been established in "Al-Ṣaḥīḥ" also, from the Messenger of Allah ﷺ, that he said: "Indeed Allah grants respite to the wrongdoer, until when He seizes him, He will not let him escape." Then he recited: "And thus is the seizure of your Lord when He seizes the cities while they are wrongdoers. Indeed, His seizure is painful and severe." [Hūd: 102]. And likewise His, Exalted, saying: "And how many a city did I give respite to while it was unjust; then I seized it, and to Me is the [final] destination." [Al-Ḥajj: 48]. And He, Exalted, said: "We grant them enjoyment for a little while, then We compel them to a massive punishment." [Luqmān: 24]. And He, Exalted, said: "Say, 'Indeed, those who invent falsehood about Allah will not succeed.' [It is but] a brief enjoyment in this world; then to Us is their return; then We will make them taste the severe punishment because they used to disbelieve." [Yūnus: 69–70]. And He, Exalted, said: "So allow time for the disbelievers; leave them awhile." [Al-Ṭāriq: 17].

335. Tarikh (al-Tabari) 335No grade recorded

     بَيَانُ بِنَاءِ بَيْتِ لَحْمٍ وَالْقُمَامَةِ   وَبَنَى الْمَلِكُ قُسْطَنْطِينُ بَيْتَ لَحْمٍ عَلَى مَحَلِّ مَوْلِدِ الْمَسِيحِ، وَبِنَتْ أُمُّهُ هِيلَ?نَةُ الْقُمَامَةَ، يَعْنِي عَلَى قَبْرِ الْمَصْلُوبِ، وَهُمْ يُسَلِّمُونَ لِلْيَهُودِ أَنَّهُ الْمَسِيحُ، وَقَدْ كَفَرَتْ هَؤُلَاءِ وَهَؤُلَاءِ، وَوَضَعُوا الْقَوَانِينَ وَالْأَحْكَامَ، وَمِنْهَا مُخَالِفٌ لِلْعَتِيقَةِ الَّتِي هِيَ التَّوْرَاةُ، وَأَحَلُّوا أَشْيَاءَ هِيَ حَرَامٌ بِنَصِّ التَّوْرَاةِ، وَمِنْ ذَلِكَ الْخِنْزِيرُ، وَصَلَّوْا إِلَى الشَّرْقِ وَلَمْ يَكُنِ الْمَسِيحُ صَلَّى إِلَّا إِلَى صَخْرَةِبَيْتِ الْمَقْدِسِ  ، وَكَذَلِكَ جَمِيعُ الْأَنْبِيَاءِ بَعْدَ مُوسَى وَمُحَمَّدٌ خَاتَمُ النَّبِيِّينَ صَلَّى إِلَيْهَا بَعْدَ هِجْرَتِهِ إِلَى الْمَدِينَةِ، سِتَّةَ عَشَرَ - أَوْ سَبْعَةَ عَشَرَ - شَهْرًا، ثُمَّ حُوِّلَ إِلَى الْكَعْبَةِ الَّتِي بَنَاهَا إِبْرَاهِيمُ الْخَلِيلُ، وَصَوَّرُوا الْكَنَائِسَ وَلَمْ تَكُنْ مُصَوَّرَةً قَبْلَ ذَلِكَ، وَوَضَعُوا الْعَقِيدَةَ الَّتِي يَحْفَظُهَا أَطْفَالُهُمْ وَنِسَاؤُهُمْ وَرِجَالُهُمُ الَّتِي يُسَمُّونَهَا بِالْأَمَانَةِ  وَهِيَ فِي الْحَقِيقَةِ أَكْبَرُ الْكُفْرِ وَالْخِيَانَةِ. وَجَمِيعُ الْمَلَكِيَّةِ وَالنَّسْطُورِيَّةِ أَصْحَابُ نَسْطُورَسَ أَهْلِ الْمَجْمَعِ الثَّانِي، وَالْيَعْقُوبِيَّةِ أَصْحَابِ يَعْقُوبَ الْبَرَادِعِيِّ، أَصْحَابِ الْمَجْمَعِ الثَّالِثِ، يَعْتَقِدُونَ هَذِهِ الْعَقِيدَةَ، وَيَخْتَلِفُونَ فِي تَفْسِيرِهَا، وَهَا أَنَا أَحْكِيهَا، وَحَاكِي الْكُفْرِ لَيْسَ بِكَافِرٍ  لِأَبُثَّ، عَلَى مَا فِيهَا، رَكَّةَ الْأَلْفَاظِ وَكَثْرَةَ الْكُفْرِ وَالْخَبَالِ الْمُفْضِي بِصَاحِبِهِ إِلَى النَّارِ ذَاتِ الشُّوَاظِ ; فَيَقُولُونَ، عَلَيْهِمْ لَعَائِنُ اللَّهِ الْمُتَتَابِعَةُ إِلَى يَوْمِ الْقِيَامَة?: نُؤْمِنُ بِإِلَهٍ وَاحِدٍ ضَابِطِ الْكُلِّ خَالِقِ السَّمَاوَاتِ وَالْأَرْضِ ; كُلِّ مَا يُرَى، وَكُلِّ مَا لَا يُرَى، وَبِرَبٍّ وَاحِدٍ يَسُوعَ الْمَسِيحِ ابْنِ اللَّهِ، الْوَحِيدِ الْمَوْلُودِ مِنَ الْأَبِ قَبْلَ الدُّهُورِ، نُورٍ مِنْ نُورٍ إِلَهٍ حَقٍّ، مِنْ إِلَهٍ حَقٍّ، مَوْلُودٍ غَيْرِ مَخْلُوقٍ، مُسَاوٍ لِلْأَبِ فِي الْجَوْهَرِ الَّذِي كَانَ بِهِ كُلُّ شَيْءٍ مِنْ أَجْلِنَا، نَحْنُ الْبَشَرَ، وَمِنْ أَجْلِ خَلَاصِنَا نَزَلَ مِنَ السَّمَاءِ، وَتَجَسَّدَ مِنْ رُوحِ الْقُدُسِ، وَمِنْ مَرْيَمَ الْعَذْرَاءِ وَتَأَنَّسَ، وَصُلِبِ عَلَى عَهْدِ مَلَاطِسَ النَّبَطِيِّ، وَتَأَلَّمَ وَقُبِرَ، وَقَامَ فِي الْيَوْمِ الثَّالِثِ، كَمَا فِي الْكُتُبِ، وَصَعِدَ إِلَى السَّمَاءِ، وَجَلَسَ عَنْ يَمِينِ الْأَبِ. وَأَيْضًا فَسَيَأْتِي بِجَسَدِهِ ; لِيُدَبِّرَ الْأَحْيَاءَ وَالْأَمْوَاتَ، الَّذِي لَا فَنَاءَ لِمُلْكِهِ، وَرُوحُ الْقُدُسِ الرَّبُّ الْمُحْيِي الْمُنْبَثِقُ مِنَ الْأَبِ مَعَ الْأَبِ، وَالِابْنُ مَسْجُودٌ لَهُ، وَبِمَجْدِ النَّاطِقِ فِي الْأَنْبِيَاءِ، كَنِسْبَةٍ وَاحِدَةٍ جَامِعَةٍ مُقَدَّسَةٍ يَهُولِيَّةٍ، وَاعْتَرَفَ بِمَعْمُودِيَّةٍ وَاحِدَةٍ لِمَغْفِرَةِ الْخَطَايَا، وَأَنَّهُ حَيُّ قِيَامَةَ الْمَوْتَى وَحَيَاةَ الدَّهْرِ الْعَتِيدِ كَوْنُهُ. آمِينَ.

     ✧ An account of the building of Bethlehem and the Church of the Holy Sepulchre King Constantine built Bethlehem on the site of the Messiah’s birth, and his mother Helena built the Church of the Holy Sepulchre, meaning over the tomb of the crucified one. They concede to the Jews that he is the Messiah, yet these and those have disbelieved. They laid down canons and rulings, some of which contradict the ancient one, which is the Torah, and they permitted things that are forbidden by the explicit text of the Torah, among them the pig. They prayed toward the east, whereas the Messiah prayed only toward the rock of the Holy House, as did all the prophets after Moses. Muhammad, the Seal of the Prophets, prayed toward it after his emigration to Madinah for sixteen—or seventeen—months, then he was turned toward the Kaʿbah, which Abraham the Friend built. They adorned churches with images, whereas they had not been adorned before that, and they composed the creed that their children, women, and men memorize, which they call “the Amanah,” though in reality it is the greatest disbelief and treachery. All the Melkites and the Nestorians, the followers of Nestorius of the second council, and the Jacobites, the followers of Yaʿqūb al-Barādiʿī of the third council, hold this creed, though they differ over its interpretation. Here I recount it—and one who recounts disbelief is not thereby a disbeliever—in order to expose, despite its wording, the feebleness of its expressions and the abundance of disbelief and confusion that leads its adherent to the fire of blazing flame. They say—may God’s successive curses be upon them until the Day of Resurrection—: We believe in one God, the ruler of all, creator of the heavens and the earth, of all that is seen and all that is unseen, and in one Lord, Jesus Christ, the Son of God, the only-begotten, born of the Father before all ages, light from light, true God from true God, begotten not made, equal to the Father in essence, through whom all things were made; who for us human beings and for our salvation came down from heaven, and was incarnate of the Holy Spirit and of the Virgin Mary, and became man; and was crucified in the time of Malaṭis the Nabataean, and suffered and was buried, and rose on the third day, as it is in the scriptures, and ascended into heaven, and sat at the right hand of the Father. And also He will come with His body to judge the living and the dead, whose kingdom has no end; and in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, who with the Father and the Son is worshiped and glorified, who spoke through the prophets; in one holy, universal, and apostolic church; we acknowledge one baptism for the forgiveness of sins; and we look for the resurrection of the dead and the life of the age to come. Amen.

336. Tarikh (al-Tabari) 336No grade recorded

     بَيَانُ نُزُولِ الْكُتُبِ الْأَرْبَعَةِ وَمَوَاقِيتِهَا   وعن مُعَاوِيَةُ بْنُ صَالِحٍ، عَمَّنْ حَدَّثَهُ قَالَ: أُنْزِلَتِ التَّوْرَاةُ عَلَى مُوسَى فِي سِتِّ لَيَالٍ خَلَوْنَ مِنْ شَهْرِ رَمَضَانَ، وَنَزَلَ الزَّبُورُ عَلَى دَاوُدَ فِي اثْنَتَيْ عَشْرَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ، وَذَلِكَ بَعْدَ التَّوْرَاةِ بِأَرْبَعِمِائَةِ سَنَةٍ وَاثْنَتَيْنِ وَثَمَانِينَ سَنَةً، وَأُنْزِلَ الْإِنْجِيلُ عَلَى عِيسَى ابْنِ مَرْيَمَ فِي ثَمَانِي عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ، بَعْدَ الزَّبُورِ بِأَلْفِ عَامٍ وَخَمْسِينَ عَامًا، وَأُنْزِلَ الْفَرْقَانُ عَلَى مُحَمَّدٍ ﷺ، فِي أَرْبَعٍ وَعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ. وَقَدْ ذَكَرْنَا فِي " التَّفْسِيرِ " عِنْدَ قَوْلِهِ: شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ الْأَحَادِيثَ الْوَارِدَةَ فِي ذَلِكَ، وَفِيهَا أَنَّ الْإِنْجِيلَ أُنْزِلَ عَلَى عِيسَى ابْنِ مَرْيَمَ، عَلَيْهِ السَّلَامُ، فِي ثَمَانِي عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ. وَذَكَرَ ابْنُ جَرِيرٍ فِي " تَارِيخِهِ " أَنَّهُ أُنْزِلَ عَلَيْهِ وَهُوَ ابْنُ ثَلَاثِينَ سَنَةً، وَمَكَثَ حَتَّى رُفِعَ إِلَى السَّمَاءِ، وَهُوَ ابْنُ ثَلَاثٍ وَثَلَاثِينَ سَنَةً. كَمَا سَيَأْتِي بَيَانُهُ، إِنْ شَاءَ اللَّهُ تَعَالَى. وَعَنْ أَبِي هُرَيْرَةَ قَالَ: أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى عِيسَى ابْنِ مَرْيَمَ: يَا عِيسَى جِدَّ فِي أَمْرِي وَلَا تَهِنْ، وَاسْمَعْ وَأَطِعْ يَا ابْنَ الطَّاهِرَةِ الْبِكْرِ الْبَتُولِ، إِنَّكَ مِنْ غَيْرِ فَحْلٍ وَأَنَا خَلَقْتُكَ آيَةً لِلْعَالَمِينَ، إِيَّايَ فَاعْبُدْ وَعَلَيَّ فَتَوَكَّلْ، خُذِ الْكِتَابَ بِقُوَّةٍ، فَسِّرْ لِأَهْلِ السُّرْيَانِيَّةِ، بَلِّغْ مَنْ بَيْنَ يَدَيْكَ أَنِّي أَنَا الْحَيُّ الْقَائِمُ الَّذِي لَا أَزُولُ، صَدِّقُوا النَّبِيَّ الْأُمِّيَّ الْعَرَبِيَّ، صَاحِبَ الْجَمَلِ وَالتَّاجِ - وَهِيَ الْعِمَامَةُ - وَالْمِدْرَعَةِ وَالنَّعْلَيْنِ وَالْهِرَاوَةِ - وَهِيَ الْقَضِيبُ - الْأَنْجَلَ الْعَيْنَيْنِ، الصَّلْتَ الْجَبِينِ، الْوَاضِحَ الْخَدَّيْنِ، الْجَعْدَ الرَّأْسِ، الْكَثَّ اللِّحْيَةِ، الْمَقْرُونَ الْحَاجِبَيْنِ، الْأَقْنَى الْأَنْفِ، الْمُفَلَّجَ الثَّنَايَا، الْبَادِيَ الْعَنْفَقَةِ، الَّذِي كَأَنَّ عُنُقَهُ إِبْرِيقُ فِضَّةٍ، وَكَأَنَّ الذَّهَبَ يَجْرِي فِي تَرَاقِيهِ، لَهُ شَعَرَاتٌ مِنْ لَبَّتِهِ إِلَى سُرَّتِهِ تَجْرِي كَالْقَضِيبِ، لَيْسَ عَلَى بَطْنِهِ وَلَا عَلَى صَدْرِهِ شَعْرٌ غَيْرُهُ، شَثْنَ الْكَفِّ وَالْقَدَمِ، إِذَا الْتَفَتَ الْتَفَتَ جَمِيعًا، وَإِذَا مَشَى كَأَنَّمَا يَتَقَلَّعُ مِنْ صَخْرٍ وَيَنْحَدِرُ مِنْ صَبَبٍ، عَرَقُهُ فِي وَجْهِهِ كَاللُّؤْلُؤِ، وَرِيحُ الْمِسْكِ يَنْفَحُ مِنْهُ، لَمْ يُرَ قَبْلَهُ وَلَا بَعْدَهُ مِثْلُهُ، الْحَسَنَ الْقَامَةِ، الطَّيِّبَ الرِّيحِ، نَكَّاحَ النِّسَاءِ، ذَا النَّسْلِ الْقَلِيلِ، إِنَّمَا نَسْلُهُ مِنْ مُبَارَكَةٍ لَهَا بَيْتٌ - يَعْنِي فِي الْجَنَّةِ - مِنْ قَصَبٍ، لَا نَصَبَ فِيهِ وَلَا صَخَبَ، تُكَفِّلُهُ - يَا عِيسَى - فِي آخِرِ الزَّمَانِ كَمَا كَفَّلَ زَكَرِيَّا أُمَّكَ، لَهُ مِنْهَا فَرْخَانِ مُسْتَشْهَدَانِ، وَلَهُ عِنْدِي مَنْزِلَةٌ لَيْسَتْ لِأَحَدٍ مِنَ الْبَشَرِ، كَلَامُهُ الْقُرْآنُ، وَدِينُهُ الْإِسْلَامُ، وَأَنَا السَّلَامُ، طُوبَى لِمَنْ أَدْرَكَ زَمَانَهُ، وَشَهِدَ أَيَّامَهُ، وَسَمِعَ كَلَامَهُ.

     ✧ An account of the sending down of the four scriptures and their times And on the authority of Muʿāwiyah b. Ṣāliḥ, from someone who narrated to him, he said: The Torah was sent down to Moses on six nights that had passed of the month of Ramaḍān, and the Psalms were sent down to David on twelve nights that had passed of the month of Ramaḍān, and that was four hundred and eighty-two years after the Torah, and the Gospel was sent down to ʿĪsā b. Maryam on eighteen nights that had passed of the month of Ramaḍān, one thousand and fifty years after the Psalms, and the Criterion was sent down to Muḥammad ﷺ on the twenty-fourth of the month of Ramaḍān. We have mentioned in the “Tafsīr,” regarding His saying: “The month of Ramaḍān in which the Qurʾān was sent down,” the ḥadīths reported concerning that, and among them is that the Gospel was sent down to ʿĪsā b. Maryam ﷺ on eighteen nights that had passed of the month of Ramaḍān. Ibn Jarīr mentioned in his “Tārīkh” that it was sent down to him when he was thirty years old, and he remained until he was raised to heaven when he was thirty-three years old, as will be explained, if God Almighty wills. And on the authority of Abū Hurayrah, he said: God, Mighty and Majestic, revealed to ʿĪsā b. Maryam: O ʿĪsā, be earnest in My affair and do not weaken, and hear and obey, O son of the pure virgin, the chaste one. You are without a male, and I created you as a sign for the worlds. Worship Me alone and rely upon Me. Take the Book with strength, and explain it to the people of Syriac. Convey to those before you that I am the Living, the Sustainer, who does not cease. Believe in the unlettered Arab Prophet, the companion of the camel and the crown—which is the turban—and the woolen garment and the two sandals and the staff—which is the rod—the one with wide eyes, the smooth forehead, the clear cheeks, the curly hair, the thick beard, the joined eyebrows, the aquiline nose, the gap-toothed front teeth, the visible tuft of hair under the lower lip, whose neck is like a silver jug, and as if gold runs in his collarbones. He has hairs from his chest to his navel flowing like a rod; there is no other hair on his belly or chest. He has large hands and feet. When he turns, he turns entirely; and when he walks, it is as if he pulls himself up from a rock and descends from a slope. His sweat on his face is like pearls, and the scent of musk wafts from him. None like him has been seen before him or after him. Good of stature, pleasant of scent, one who marries women, with few offspring. His offspring will be only from a blessed woman who has a house—meaning in Paradise—made of reeds, with no toil in it and no clamor. You, O ʿĪsā, will take charge of her at the end of time, just as Zechariah took charge of your mother. From her he will have two offspring who will be martyred. He has a station with Me that none of humankind possesses. His speech is the Qurʾān, his religion is Islam, and I am Peace. Blessed is he who attains his time, witnesses his days, and hears his speech.

337. Tarikh (al-Tabari) 338No grade recorded

     اخْتَلَفُوا فِي زَمَانِ كَوْنِهِ. فَرَوِيَ عَنْ عَلِيٍّ ؓ، أَنَّهُ قَالَ: كَانَ مِنَ الْقُرُونِ الْأُوَلِ مِنْ وَلَدِ يَافِثَ بْنِ نُوحٍ. وَقِيلَ: إِنَّهُ مِنْ وَلَدِ عَيْلَمَ بْنِ سَامٍ. وَأَنَّهُ وُلِدَ بِأَرْضِ الرُّومِ حِينَ نَزَلَهَا وَلَدُ سَامٍ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: كَانَ بَعْدَ ثَمُودَ. وَذَكَرَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي أَنَّهُ كَانَ فِي زَمَانِ الْخَلِيلِ، وَمَاتَ فِي ذَلِكَ الزَّمَانِ. وَهَذَا الْأَشْبَهُ. وعَنِ ابْنِ عَبَّاسٍ: أَنَّ ذَا الْقَرْنَيْنِ لَقِيَ إِبْرَاهِيمَ الْخَلِيلَ بِمَكَّةَ فَسَلَّمَ عَلَيْهِ وَصَافَحَهُ وَاعْتَنَقَهُ. وَجَاءَ فِي حَدِيثٍ آخَرَ: أَنَّ إِبْرَاهِيمَ الْخَلِيلَ كَانَ جَالِسًا فِي مَكَانٍ فَسَمِعَ صَوْتًا، فَقَالَ: مَا هَذَا الصَّوْتُ؟ قِيلَ لَهُ: هَذَا ذُو الْقَرْنَيْنِ فِي جُنُودِهِ. فَقَالَ لِرَجُلٍ عِنْدَهُ: ائْتِ ذَا الْقَرْنَيْنِ وَأَقْرِئْهُ مِنِّي السَّلَامَ، فَأَتَاهُ، فَقَالَ: إِنَّ إِبْرَاهِيمَ يَقْرَأُ عَلَيْكَ السَّلَامَ، قَالَ: وَمَنْ إِبْرَاهِيمُ؟ قَالَ: خَلِيلُ الرَّحْمَنِ، قَالَ: وَإِنَّهُ لَهَاهُنَا؟ قَالَ: نَعَمْ، فَنَزَلَ [عَنْ فَرَسِهِ وَمَشَى]، فَقِيلَ لَهُ: إِنَّ بَيْنَكَ وَبَيْنَهُ مَسَافَةً، فَقَالَ: مَا كُنْتُ أَرْكَبُ فِي بَلَدٍ فِيهِ إِبْرَاهِيمُ، فَمَشَى إِلَيْهِ فَسَلَّمَ عَلَيْهِ، وَأَوْصَاهُ، وَأَهْدَى إِلَيْهِ إِبْرَاهِيمُ بَقَرًا وَغَنَمًا.

     ✧ They differed concerning the time of his existence. It was related from ʿAlī ؓ that he said: He was from the earliest generations, from the descendants of Yāfith b. Nūḥ. It was also said: He was from the descendants of ʿAylam b. Sām, and that he was born in the land of the Romans when the descendants of Sām settled there. Al-Ḥasan al-Baṣrī said: He was after Thamūd. Abū al-Ḥusayn b. al-Munādī mentioned that he was in the time of the Friend (al-Khalīl), and that he died in that time. This is the most likely. From Ibn ʿAbbās: Dhū al-Qarnayn met Ibrāhīm the Friend in Makkah, greeted him, shook his hand, and embraced him. It came in another ḥadīth: Ibrāhīm the Friend was sitting in a place and heard a sound, so he said: What is this sound? It was said to him: This is Dhū al-Qarnayn with his armies. So he said to a man with him: Go to Dhū al-Qarnayn and convey my greeting to him. He went to him and said: Ibrāhīm conveys greeting to you. He said: And who is Ibrāhīm? He said: The Friend of the Merciful. He said: Is he here? He said: Yes. So he dismounted [from his horse and walked]. It was said to him: There is a distance between you and him. He said: I would not ride in a land in which Ibrāhīm is. So he walked to him, greeted him, and he instructed him, and Ibrāhīm gifted him cattle and sheep.

338. Tarikh (al-Tabari) 339No grade recorded

     وَاخْتَلَفَ الْعُلَمَاءُ فِي اسْمِ ذِي الْقَرْنَيْنِ  عَلَى أَرْبَعَةِ أَقْوَالٍ: أَحَدُهَا: عَبْدُ اللَّهِ. قَالَهُ عَلِيٌّ ؓ. وَقَالَ ابْنُ عَبَّاسٍ: اسْمُهُ عَبْدُ اللَّهِ بْنُ الضَّحَّاكِ. وَالثَّانِي: الْإِسْكَنْدَرُ، قَالَهُ وَهْبٌ. وَقِيلَ: هُوَ الْإِسْكَنْدَرُ بْنُ قَيْصَرَ. قَالَهُ أَبُو الْحُسَيْنِ ابْنُ الْمُنَادِي، وَكَانَ قَيْصَرُ هَذَا أَوَّلَ الْقَيَاصِرَةِ وَأَقْدَمَهُمْ، وَإِنَّمَا سُمِّيَ بِذِي الْقَرْنَيْنِ بَعْدَ ذَلِكَ بِزَمَانٍ طَوِيلٍ. وَالثَّالِثُ: عَيَّاشٌ، قَالَهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ. وَالرَّابِعُ: الصَّعْبُ بْنُ جَاثِرِ بْنِ الْقَلَمَّسِ. ذَكَرَهُ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مِنْ يَسُوقُ الْأَحَادِيثَ عَنْ الْأَعَاجِمِ فِيمَا تَوَارَثُوا مِنْ عِلْمِهِ: أَنَّ ذَا الْقَرْنَيْنِ كَانَ رَجُلًا مِنْ أَهْلِ مِصْرَ. اسْمُهُ مَرْزُبَانُ بْنُ مَرْذُبَةَ الْيُونَانِيُّ، مِنْ وَلَدِ يُونَانِ بْنِ يَافِثَ بْنِ نُوحٍ. قَالَ ابْنُ هِشَامٍ: وَاسْمُهُ الْإِسْكَنْدَرُ، وَهُوَ الَّذِي بَنَى الْإِسْكَنْدَرِيَّةَ فَنُسِبَتْ إلَيْهِ. قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي ثَوْرُ بْنُ يَزِيدَ عَنْ خَالِدِ بْنِ مَعْدَانَ الْكُلَاعِيُّ، وَكَانَ رَجُلًا قَدْ أَدْرَكَ: أَنَّ رَسُولَ اللَّهِ ﷺ سُئِلَ عَنْ ذِي الْقَرْنَيْنِ فَقَالَ: مَلِكٌ مَسَحَ الْأَرْضَ مِنْ تَحْتِهَا بِالْأَسْبَابِ وَقِيلَ: مُصْعَبُ بْنُ عَبْدِ اللَّهِ بْنِ قِنانَ بْنِ مَنْصُورِ بْنِ عَبْدِ اللَّهِ بْنِ الْأَزْدِ بْنِ غَوْثِ بْنِ نَبْتِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأِ بْنِ قَحْطَانَ. وَقَدْ جَاءَ فِي حَدِيثٍ أَنَّهُ كَانَ مِنْ حِمْيَرٍ، وَأُمُّهُ رُومِيَّةٌ، وَأَنَّهُ كَانَ يُقَالُ لَهُ: ابْنُ الْفَيْلَسُوفِ ; لِعَقْلِهِ. شعر لأحد الحميريين يفخر بكونه أحد أجداده وَقَدْ أَنْشَدَ بَعْضُ الْحِمْيَرِيِّينَ فِي ذَلِكَ شِعْرًا يَفْخَرُ بِكَوْنِهِ أَحَدَ أَجْدَادِهِ فَقَالَ: قَدْ كَانَ ذُو الْقَرْنَيْنِ جَدِّيَ مُسْلِمًا مَلِكًا تَدِينُ لَهُ الْمُلُوكُ وَتَحْشُدُ     بَلَغَ الْمَشَارِقَ وَالْمَغَارِبَ يَبْتَغِي أَسْبَابَ أَمْرٍ مِنْ حَكِيمٍ مُرْشِدِ     فَرَأَى مَغِيبَ الشَّمْسِ عِنْدَ غُرُوبِهَا فِي عَيْنِ ذِي خُلُبٍ وَثَأْطٍ حَرْمَدِ     مِنْ بَعْدِهِ بَلْقِيسُ كَانَتْ عَمَّتِي مَلَكَتْهُمُ حَتَّى أَتَاهَا الْهُدْهُدُ قَالَ السُّهَيْلِيُّ: وَقِيلَ: كَانَ اسْمُهُ مَرْزَبَى بْنَ مَرْذَبَةَ، ذَكَرَهُ ابْنُ هِشَامٍ، وَذَكَرَ فِي مَوْضِعٍ آخَرَ أَنَّ اسْمَهُ الصَّعْبُ بْنُ ذِي مَرَاثِدَ. وَهُوَ أَوَّلُ التَّبَابِعَةِ، وَهُوَ الَّذِي حَكَمَ لِإِبْرَاهِيمَ فِي بِئْرِ السَّبْعِ. وَقِيلَ: إِنَّهُ أَفْرِيدُونُ بْنُ أَسْفِيَانَ، الَّذِي قَتَلَ الضَّحَّاكَ. وَفِي خُطْبَةِ قَسٍّ: يَا مَعْشَرَ إِيَادٍ، أَيْنَ الصَّعْبُ ذُو الْقَرْنَيْنِ، مَلَكَ الْخَافِقَيْنِ، وَأَذَلَّ الثَّقَلَيْنِ، وَعَمَّرَ أَلْفَيْنِ، ثُمَّ كَانَ كَلَحْظَةِ عَيْنٍ، ثُمَّ أَنْشَدَ ابْنُ هِشَامٍ لِلْأَعْشَى: وَالصَّعْبُ ذُو الْقَرْنَيْنِ أَصْبَحَ ثَاوِيًا     بِالْحِنْوِ فِي جَدَثٍ أُمَيْمَ مقُيِمِ وَذَكَرَ الدَّارَقُطْنِيُّ وَابْنُ مَاكُولَا أَنَّ اسْمَهُ هَرْمَسُ. وَيُقَالُ: هَرْدِيسُ بْنُ فَيَطْوُنَ بْنِ رُومِيِّ بْنِ لَنْطِيِّ بْنِ كَسْلُوجِينَ بْنِ يُونَانَ بْنِ يَافِثَ بْنِ نُوحٍ. فَاللَّهُ أَعْلَمُ. وَقَالَ إِسْحَاقُ بْنُ بِشْرٍ، عَنْ سَعِيدِ بْنِ بَشِيرٍ، عَنْ قَتَادَةَ قَالَ: إِسْكَنْدَرُ هُوَ ذُو الْقَرْنَيْنِ وَأَبُوهُ أَوَّلُ الْقَيَاصِرَةِ، وَكَانَ مِنْ وَلَدِ سَامِ بْنِ نُوحٍ، عَلَيْهِ السَّلَامُ. فَأَمَّا ذُو الْقَرْنَيْنِ الثَّانِي فَهُوَ إِسْكَنْدَرُ بْنُ فِيلَيبْسَ بْنِ مَضْرِيمَ بْنِ هَرْمَسَ بْنِ هَرْدَسَ بْنِ مَيْطُونَ بْنِ رُومِيِّ بْنِ لَنْطِيِّ بْنِ يُونَانَ بْنِ يَافِثَ بْنِ نُونَةَ بْنِ سَرْحُونَ بْنِ رُومَةَ بْنِ ثَرْنَطَ بْنِ تَوْفِيلَ بْنِ رُومِيِّ بْنِ الْأَصْفَرِ بْنِ الْيَفَزَ بْنِ الْعِيصَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْخَلِيلِ. كَذَا نَسَبَهُ الْحَافِظُ ابْنُ عَسَاكِرَ فِي " تَارِيخِهِ " الْمَقْدُونِيُّ الْيُونَانِيُّ الْمِصْرِيُّ، بَانِي إِسْكَنْدَرِيَّةَ، الَّذِي يُؤَرِّخُ بِأَيَّامِهِ الرُّومُ، وَكَانَ مُتَأَخِّرًا عَنِ الْأَوَّلِ بِدَهْرٍ طَوِيلٍ، كَانَ هَذَا قَبْلَ الْمَسِيحِ بِنَحْوٍ مَنْ ثَلَاثِمِائَةِ سَنَةٍ، وَكَانَ أَرِسْطَاطَالِيسُ الْفَيْلَسُوفُ وَزِيرَهُ، وَهُوَ الَّذِي قَتَلَ دَارَا بْنَ دَارَا، وَأَذَلَّ مُلُوكَ الْفُرْسِ وَأَوْطَأَ أَرْضَهُمْ. وَإِنَّمَا نَبَّهْنَا عَلَيْهِ ; لِأَنَّ كَثِيرًا مِنَ النَّاسِ يَعْتَقِدُ أَنَّهُمَا وَاحِدٌ، وَأَنَّ الْمَذْكُورَ فِي الْقُرْآنِ هُوَ الَّذِي كَانَ أَرِسْطَاطَالِيسُ وَزِيرَهُ، فَيَقَعُ بِسَبَبِ ذَلِكَ خَطَأٌ كَبِيرٌ وَفَسَادٌ عَرِيضٌ طَوِيلٌ كَثِيرٌ، فَإِنَّ الْأَوَّلَ كَانَ عَبْدًا مُؤْمِنًا صَالِحًا وَمَلِكًا عَادِلًا، وَكَانَ وَزِيرُهُ الْخَضِرَ، وَقَدْ كَانَ نَبِيًّا عَلَى مَا قَرَّرْنَاهُ قَبْلَ هَذَا. وَأَمَّا الثَّانِي، فَكَانَ مُشْرِكًا، وَكَانَ وَزِيرُهُ فَيْلَسُوفًا، وَقَدْ كَانَ بَيْنَ زَمَانَيْهِمَا أَزْيَدُ مِنْ أَلْفَيْ سَنَةٍ. فَأَيْنَ هَذَا مِنْ هَذَا، لَا يَسْتَوِيَانِ وَلَا يَشْتَبِهَانِ، إِلَّا عَلَى غَبِيٍّ لَا يَعْرِفُ حَقَائِقَ الْأُمُورِ. قال ابن الأثير رحمه الله في كتابه الكامل وعنده أن ذا القرنين هو الإسكندر وَقَدْ ذَكَرْنَا قَوْلَ مَنْ قَالَ إِنَّ الْإِسْكَنْدَرَ أَخُو دَارَا لِأَبِيهِ، وَأَمَّا أَهْلُ الرُّومِ وَكَثِيرٌ مِنْ أَهْلِ الْأَنْسَابِ فَيَزْعُمُونَ أَنَّهُ الْإِسْكَنْدَرُ بْنُ فَيْلُفُوسَ، وَقِيلَ: فَيْلُبُوسُ بْنُ مَطَرْيُوسَ، وَقِيلَ: ابْنُ مَصْرَيِمِ بْنِ هِرْمِسَ بْنِ هِرْدِسَ بْنِ مُنْطَوْنَ بْنِ رُومِيِّ بْنِ لَيْطَى بْنِ يُونَاقَ بْنِ يَافِثَ بْنِ ثَوْبَةَ بْنِ سَرْحُونَ بْنِ رُومِيطَ بْنِ زَنَطَ بْنِ تُوقِيلَ بْنِ رُومِيِّ بْنِ الْأَصْفَرِ بْنِ أَلِيفَزِ بْنِ الْعِيصِ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ.

     ✧ The scholars differed regarding the name of Dhū al-Qarnayn, on four opinions: One of them: ʿAbd Allāh. ʿAlī ؓ said this. Ibn ʿAbbās said: His name is ʿAbd Allāh b. al-Ḍaḥḥāk. The second: al-Iskandar. Wahb said this. It was said: He is al-Iskandar b. Qayṣar. Abū al-Ḥusayn Ibn al-Munādī said this, and this Qayṣar was the first of the Caesars and the most ancient of them. He was only called Dhū al-Qarnayn after that by a long time. The third: ʿAyyāsh. Muḥammad b. ʿAlī b. al-Ḥusayn said this. And the fourth: al-Ṣaʿb b. Jāthir b. al-Qalammas. Abū Bakr b. Abī Khaythamah mentioned it. Ibn Isḥāq said: Someone who transmits the traditions from the non-Arabs regarding what they inherited of their knowledge told me: that Dhū al-Qarnayn was a man from the people of Egypt. His name was Marzubān b. Mardhubah the Greek, from the descendants of Yūnān b. Yāfith b. Nūḥ. Ibn Hishām said: His name is al-Iskandar, and he is the one who built Alexandria, so it was attributed to him. Ibn Isḥāq said: Thawr b. Yazīd narrated to me from Khālid b. Maʿdān al-Kalāʿī, and he was a man who had reached [the Prophet's era], that the Messenger of Allah ﷺ was asked about Dhū al-Qarnayn, and he said: "A king who traversed the earth from beneath it by means of the causes." And it was said: Muṣʿab b. ʿAbd Allāh b. Qinān b. Manṣūr b. ʿAbd Allāh b. al-Azd b. Ghawth b. Nabt b. Mālik b. Zayd b. Kaḥlān b. Sabaʾ b. Qaḥṭān. And it came in a ḥadīth that he was from Ḥimyar, and his mother was Roman, and that he was called "son of the philosopher" because of his intellect. Poetry by one of the Ḥimyarites boasting that he was one of his ancestors. And one of the Ḥimyarites recited poetry about that, boasting that he was one of his ancestors, and he said: Dhū al-Qarnayn was my grandfather, a Muslim, A king to whom kings submitted and gathered. He reached the easts and the wests, seeking The means of a matter from a wise guide. He saw the setting-place of the sun at its setting In a spring of murky and black mud. After him, Bilqīs was my paternal aunt; She ruled them until the hoopoe came to her. Al-Suhaylī said: It was said: His name was Marzabā b. Mardhabah. Ibn Hishām mentioned it, and he mentioned in another place that his name was al-Ṣaʿb b. Dhī Marāthid. He is the first of the Tabābiʿah, and he is the one who judged for Ibrāhīm regarding the well of the seven. And it was said: He is Afrīdūn b. Asfiyān, who killed al-Ḍaḥḥāk. And in the sermon of Qass: "O assembly of Iyād, where is al-Ṣaʿb Dhū al-Qarnayn? He ruled the two horizons, humbled the two heavy ones, lived two thousand years, then it was as the blink of an eye." Then Ibn Hishām recited for al-Aʿshā: And al-Ṣaʿb Dhū al-Qarnayn became a resident In the bend, in a tomb, with a stay prolonged. Al-Dāraquṭnī and Ibn Mākūlā mentioned that his name was Harmas. And it is said: Hardīs b. Fayṭūn b. Rūmī b. Lanṭī b. Kaslūjīn b. Yūnān b. Yāfith b. Nūḥ. And Allah knows best. And Isḥāq b. Bishr said, from Saʿīd b. Bashīr, from Qatādah, he said: Iskandar is Dhū al-Qarnayn, and his father was the first of the Caesars, and he was from the descendants of Sām b. Nūḥ ﷺ. As for the second Dhū al-Qarnayn, he is Iskandar b. Fīlaybs b. Maḍrīm b. Harmas b. Hardas b. Mayṭūn b. Rūmī b. Lanṭī b. Yūnān b. Yāfith b. Nūnah b. Sarḥūn b. Rūmah b. Tharnaṭ b. Tawfīl b. Rūmī b. al-Aṣfar b. al-Yafaz b. al-ʿĪṣ b. Isḥāq b. Ibrāhīm al-Khalīl. Thus the ḥāfiẓ Ibn ʿAsākir related his lineage in his "History": the Macedonian, the Greek, the Egyptian, builder of Alexandria, by whose days the Romans date, and he was much later than the first by a long time. This one was before the Messiah by about three hundred years, and Arisṭāṭālīs the philosopher was his minister. He is the one who killed Dārā b. Dārā, humbled the kings of the Persians, and subdued their land. We only point this out because many people believe that they are one and the same, and that the one mentioned in the Qurʾān is the one whose minister was Arisṭāṭālīs. Because of that, a great error and a wide, lengthy, extensive corruption occurs. For the first was a believing, righteous servant and a just king, and his minister was al-Khiḍr, and he was a prophet according to what we established before this. As for the second, he was a polytheist, and his minister was a philosopher. Between their times there was more than two thousand years. So how far is this from this? They are not equal and do not resemble each other, except to an ignorant person who does not know the realities of matters. Ibn al-Athīr, may Allah have mercy on him, said in his book al-Kāmil, and he held that Dhū al-Qarnayn is al-Iskandar. And we have mentioned the saying of those who said that al-Iskandar was the brother of Dārā from his father. As for the people of the Romans and many of the people of genealogy, they claim that he is al-Iskandar b. Faylufūs; and it was said: Faylubūs b. Maṭaryūs; and it was said: b. Maṣrayim b. Hirmis b. Hirdis b. Munṭawn b. Rūmī b. Layṭā b. Yūnāq b. Yāfith b. Thawbah b. Sarḥūn b. Rūmīṭ b. Zanaṭ b. Tūqīl b. Rūmī b. al-Aṣfar b. Alīfaz b. al-ʿĪṣ b. Isḥāq b. Ibrāhīm.

339. Tarikh (al-Tabari) 340No grade recorded

     وَاخْتَلَفُوا هَلْ كَانَ نَبِيًّا أَمْ لَا. فَقَالَ عَبْدُ اللَّهِ بْنُ عَمْرٍو، وَسَعِيدُ بْنُ الْمُسَيِّبِ، وَالضَّحَّاكُ بْنُ مُزَاحِمٍ: كَانَ نَبِيًّا. وَخَالَفَهُمُ الْأَكْثَرُونَ فِي هَذَا، فَرُوِّينَا عَنْ عَلِيٍّ ؓ أَنَّهُ قَالَ: كَانَ عَبْدًا صَالِحًا أَمَرَ قَوْمَهُ بِتَقْوَى اللَّهِ، لَمْ يَكُنْ نَبِيًّا وَلَا مَلَكًا. وَقَالَ وَهْبٌ: كَانَ مَلَكًا وَلَمْ يُوحَ إِلَيْهِ. وَرَوَى الْحَافِظُ ابْنُ عَسَاكِرَ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَا أَدْرِي أَتُبَّعٌ كَانَ لَعِينًا أَمْ لَا، وَلَا أَدْرِي الْحُدُودُ كَفَّارَاتٌ لِأَهْلِهَا أَمْ لَا، وَلَا أَدْرِي ذُو الْقَرْنَيْنِ كَانَ نَبِيًّا أَمْ لَا وَهَذَا غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ ذُو الْقَرْنَيْنِ مَلِكًا صَالِحًا، رَضِيَ اللَّهُ عَمَلَهُ، وَأَثْنَى عَلَيْهِ فِي كِتَابِهِ، وَكَانَ مَنْصُورًا، وَكَانَ الْخَضِرُ وَزِيرَهُ. وَذَكَرَ أَنَّ الْخَضِرَ، عَلَيْهِ السَّلَامُ، كَانَ عَلَى مُقَدَّمَةِ جَيْشِهِ وَكَانَ عِنْدَهُ بِمَنْزِلَةِ الْمُشَاوِرِ، الَّذِي هُوَ مِنَ الْمَلِكِ بِمَنْزِلَةِ الْوَزِيرِ فِي إِصْلَاحِ النَّاسِ الْيَوْمَ. وَقَدْ ذَكَرَ الْأَزْرَقِيُّ وَغَيْرُهُ، أَنَّ ذَا الْقَرْنَيْنِ أَسْلَمَ عَلَى يَدَيْ إِبْرَاهِيمَ الْخَلِيلِ، وَطَافَ مَعَهُ بِالْكَعْبَةِ الْمُكَرَّمَةِ هُوَ وَإِسْمَاعِيلُ، عَلَيْهِ السَّلَامُ. وَأَغْرَبَ مَنْ قَالَ: مَلَكًا مِنَ الْمَلَائِكَةِ. وَقَدْ حُكِيَ هَذَا عَنْ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ، فَإِنَّهُ سَمِعَ رَجُلًا يَقُولُ لِآخَرَ: يَا ذَا الْقَرْنَيْنِ، فَقَالَ: مَهْ، مَا كَفَاكُمْ أَنْ تَتَسَمَّوْا بِأَسْمَاءِ الْأَنْبِيَاءِ حَتَّى تَسَمَّيْتُمْ بِأَسْمَاءِ الْمَلَائِكَةِ. ذَكَرَهُ السُّهَيْلِيُّ. وَالصَّحِيحُ أَنَّهُ كَانَ مَلِكًا مِنَ الْمُلُوكِ الْعَادِلِينَ

     ✧ They differed over whether he was a prophet or not. ʿAbd Allah b. ʿAmr, Saʿīd b. al-Musayyib, and al-Ḍaḥḥāk b. Muzāḥim said: he was a prophet. The majority disagreed with them on this. It is narrated to us from ʿAlī ؓ that he said: he was a righteous servant who commanded his people to fear God; he was neither a prophet nor a king. Wahb said: he was a king to whom no revelation was sent. Al-Ḥāfiẓ Ibn ʿAsākir narrated with his chain from Abū Hurayrah who said: The Messenger of God ﷺ said: “I do not know whether Tubbaʿ was accursed or not, and I do not know whether the prescribed punishments are expiations for those who undergo them or not, and I do not know whether Dhū al-Qarnayn was a prophet or not.” This is rare from this line. From Ibn ʿAbbās, who said: Dhū al-Qarnayn was a righteous king. God was pleased with his deeds and praised him in His Book. He was granted victory, and al-Khiḍr was his vizier. He mentioned that al-Khiḍr ﷺ was at the vanguard of his army, and his position with him was that of an adviser—the one who is to the king like a vizier in setting people’s affairs aright today. Al-Azraqī and others mentioned that Dhū al-Qarnayn embraced Islam at the hands of Abraham the Friend, and circumambulated the Noble Kaʿbah with him and Ishmael ﷺ. It is most unusual for anyone to say: he was an angel from among the angels. This has been reported from the Commander of the Faithful ʿUmar b. al-Khaṭṭāb, for he heard a man say to another, “O Dhū al-Qarnayn,” and said: “Stop! Is it not enough for you to call yourselves by the names of the prophets, that you now call yourselves by the names of the angels?” Al-Suhaylī mentioned this. The correct view is that he was one of the just kings.

340. Tarikh (al-Tabari) 341No grade recorded

     وَاخْتَلَفُوا فِي سَبَبِ تَسْمِيَتِهِ بِذِي الْقَرْنَيْنِ عَلَى عَشَرَةِ أَقْوَالٍ: أَحَدُهَا: أَنَّهُ دَعَا قَوْمَهُ إِلَى اللَّهِ تَعَالَى فَضَرَبُوهُ عَلَى قَرْنِهِ فَهَلَكَ، فَغَبَرَ زَمَانًا ثُمَّ بَعَثَهُ اللَّهُ تَعَالَى فَدَعَاهُمْ إِلَى اللَّهِ فَضَرَبُوهُ عَلَى قَرْنِهِ الْآخَرِ فَهَلَكَ، فَذَلِكَ قَرْنَاهُ. قَالَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ فِي رِوَايَةٍ. وعَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّهُ قَالَ: دَعَا مَلِكًا جَبَّارًا إِلَى اللَّهِ فَضَرَبَهُ عَلَى قَرْنِهِ فَكَسَرَهُ وَرَضَّهُ، ثُمَّ دَعَاهُ فَدَقَّ قَرْنَهُ الثَّانِيَ، فَكَسَرَهُ، فَسُمِّيَ ذَا الْقَرْنَيْنِ. وَالثَّانِي: أَنَّهُ سُمِّيَ بِذِي الْقَرْنَيْنِ؛ لِأَنَّهُ سَارَ إِلَى مَغْرِبِ الشَّمْسِ وَإِلَى مَطْلَعِهَا. رَوَاهُ أَبُو صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ. وعَنْ حَبِيبِ بْنِ جَادِمٍ، قَالَ: قَالَ رَجُلٌ لِعَلِيٍّ ؓ: كَيْفَ بَلَغَ ذُو الْقَرْنَيْنِ الْمَشْرِقَ وَالْمَغْرِبَ؟ فَقَالَ عَلِيٌّ: سُخِّرَ لَهُ السَّحَابُ، وَمُدَّتْ لَهُ الْأَسْبَابُ، وَبُسِطَ لَهُ النُّورُ. وَفِي رِوَايَةٍ أُخْرَى عَنْ عَلِيٍّ ؓ أَنَّهُ قَالَ: كَانَ عَبْدًا صَالِحًا نَاصَحَ لِلَّهِ وَأَطَاعَهُ، فَسَخَّرَ لَهُ السَّحَابَ فَحَمَلَهُ عَلَيْهِ، وَبَسَطَ النُّورَ. وَالثَّالِثُ: لِأَنَّ صَفْحَتَيْ رَأْسِهِ كَانَتَا مِنْ نُحَاسٍ. وَالرَّابِعُ: لِأَنَّهُ رَأَى فِي النَّوْمِ كَأَنَّهُ امْتَدَّ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، فَأَخَذَ بِقَرْنَيِ الشَّمْسِ، فَقَصَّ ذَلِكَ عَلَى قَوْمِهِ فَسُمِّيَ بِذِي الْقَرْنَيْنِ. وَالْخَامِسُ: لِأَنَّهُ مَلَكَ فَارِسَ وَالرُّومَ. وَالسَّادِسُ: لِأَنَّهُ كَانَ فِي رَأْسِهِ شِبْهُ الْقَرْنَيْنِ. رُوِيَتْ هَذِهِ الْأَقْوَالُ الْأَرْبَعَةُ عَنْ وَهْبِ بْنِ مُنَبِّهٍ. وَالسَّابِعُ: لِأَنَّهُ كَانَتْ لَهُ غَدِيرَتَانِ مِنْ شَعَرٍ. قَالَهُ الْحَسَنُ. قَالَ أَبُو بَكْرِ بْنُ الْأَنْبَارِيِّ: وَالْعَرَبُ تُسَمِّي الضَّفِيرَتَيْنِ مِنَ الشَّعَرِ غَدِيرَتَيْنِ وَضَفِيرَتَيْنِ وَقَرْنَيْنِ. وَمَنْ قَالَ سُمِّيَ بِذَلِكَ لِأَنَّهُ مَلَكَ فَارِسَ وَالرُّومَ قَالَ: لِأَنَّهُمَا عَالِيَانِ عَلَى جَانِبَيْنِ مِنَ الْأَرْضِ، فَقَالَ لَهُمَا قَرْنَانِ. وَالثَّامِنُ: لِأَنَّهُ كَانَ كَرِيمَ الطَّرَفَيْنِ مِنْ أَهْلِ بَيْتِ ذَوِي شَرَفٍ. وَالتَّاسِعُ: لِأَنَّهُ انْقَرَضَ فِي زَمَانِهِ قَرْنَانِ مِنَ النَّاسِ وَهُوَ حَيٌّ. وَالْعَاشِرُ: لِأَنَّهُ سَلَكَ الظُّلْمَةَ وَالنُّورَ. ذَكَرَ هَذِهِ الْأَقْوَالَ [الْأَرْبَعَةَ] أَبُو إِسْحَاقَ الثَّعْلَبِيُّ. قَالَ مُجَاهِدٌ: مَلَكَ الْأَرْضَ أَرْبَعَةٌ، مُؤْمِنَانِ وَكَافِرَانِ، فَالْمُؤْمِنَانِ: سُلَيْمَانُ بْنُ دَاوُدَ، وَذُو الْقَرْنَيْنِ، وَالْكَافِرَانِ: نُمْرُودُ، وَبُخْتُ نَصَّرَ. قَالَ أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ جَعْفَرٍ: زَعَمُوا أَنَّ ذَا الْقَرْنَيْنِ أَحَدُ عُظَمَاءِ مُلُوكِ الْأَرْضِ إِلَّا أَنَّ اللَّهَ أَعْطَاهُ مَعَ ذَلِكَ التَّوْحِيدَ وَالطَّاعَةَ وَاصْطِنَاعَ الْخَيْرِ، وَمَدَّ لَهُ فِي الْأَسْبَابِ، وَأَعَانَهُ عَلَى أَعْدَائِهِ، وَفَتَحَ الْمَدَائِنَ وَالْحُصُونَ، وَغَلَبَ الرِّجَالَ، وَعَمَّرَ عُمُرًا طَوِيلًا، بَلَغَ فِيهِ الْمَشَارِقَ وَالْمَغَارِبَ، وَبَنَى السَّدَّ فِيمَا بَيْنَ النَّاسِ وَبَيْنَ يَأْجُوجَ وَمَأْجُوجَ، وَكَانَ ذَلِكَ رَحْمَةً لِلْمُؤْمِنِينَ، وَحِرْزًا مَنِيعًا مِنَ الْبَلَاءِ الَّذِي لَا طَاقَةَ لَهُمْ بِهِ.

     ✧ They differed regarding the reason for his being named Dhū al-Qarnayn according to ten sayings: One of them: that he called his people to God Almighty, and they struck him on his horn, so he perished; then he remained for a time, then God Almighty sent him again, and he called them to God, and they struck him on his other horn, so he perished; so those are his two horns. ʿAlī b. Abī Ṭālib ؓ said this in one narration. From ʿAmr b. Shuʿayb, from his father, from his grandfather, that he said: He called a tyrannical king to God, and he struck him on his horn and broke it and crushed it; then he called him again and smashed his second horn and broke it; so he was named Dhū al-Qarnayn. The second: that he was named Dhū al-Qarnayn because he traveled to the setting of the sun and to its rising. Abū Ṣāliḥ narrated it from Ibn ʿAbbās. From Ḥabīb b. Jādim, he said: A man said to ʿAlī ؓ: How did Dhū al-Qarnayn reach the east and the west? ʿAlī said: The clouds were made subservient to him, the means were extended for him, and the light was spread out for him. In another narration from ʿAlī ؓ that he said: He was a righteous servant who was sincere to God and obeyed Him, so He made the clouds subservient to him and carried him upon them, and spread out the light. The third: because the two sides of his head were of copper. The fourth: because he saw in a dream as if he stretched from the sky to the earth, and he took hold of the two horns of the sun; so he related that to his people, and he was named Dhū al-Qarnayn. The fifth: because he ruled Persia and Byzantium. The sixth: because on his head there was something like two horns. These four sayings were narrated from Wahb b. Munabbih. The seventh: because he had two locks of hair. Al-Ḥasan said it. Abū Bakr b. al-Anbārī said: The Arabs call the two braids of hair ghadīratān and ḍafīratān and qarnān. Those who say he was named that because he ruled Persia and Byzantium say: because they are elevated on two sides of the earth, so they called them two horns. The eighth: because he was noble on both sides, from a household of honor. The ninth: because two generations of people passed away during his lifetime while he was alive. The tenth: because he traversed darkness and light. Abū Isḥāq al-Thaʿlabī mentioned these [four] sayings. Mujāhid said: Four ruled the earth, two believers and two disbelievers. The two believers: Sulaymān b. Dāwūd and Dhū al-Qarnayn; and the two disbelievers: Nimrūd and Bukht Naṣṣar. Abū al-Ḥusayn Aḥmad b. Jaʿfar said: They claimed that Dhū al-Qarnayn was one of the great kings of the earth, except that God gave him along with that monotheism, obedience, and the doing of good, and extended for him the means, and aided him against his enemies, and opened cities and fortresses, and overcame men, and lived a long life, in which he reached the easts and the wests, and built the barrier between the people and Yaʾjūj and Maʾjūj; and that was a mercy for the believers, and a strong protection from the affliction which they had no power to bear.

341. Tarikh (al-Tabari) 342No grade recorded

     قَوْلُهُ تَعَالَى: وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ [ الْكَهْفِ: 83 ]. كَانَ سَبَبُهُ أَنَّ قُرَيْشًا سَأَلُوا الْيَهُودَ عَنْ شَيْءٍ يَمْتَحِنُونَ بِهِ عِلْمَ رَسُولِ اللَّهِ ﷺ، فَقَالُوا لَهُمْ: سَلُوهُ عَنْ رَجُلٍ طَوَّافٍ فِي الْأَرْضِ، وَعَنْ فِتْيَةٍ خَرَجُوا لَا يُدْرَى مَا فَعَلُوا. فَأَنْزَلَ اللَّهُ تَعَالَى قِصَّةَ أَصْحَابِ الْكَهْفِ  وَقِصَّةَ ذِي الْقَرْنَيْنِ  . وَلِهَذَا قَالَ: قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا أَيْ مِنْ خَبَرِهِ وَشَأْنِهِ ذِكْرًا أَيْ خَبَرًا نَافِعًا كَافِيًا فِي تَعْرِيفِ أَمَرِهِ وَشَرْحِ حَالِهِ. فَقَالَ: إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا أَيْ: وَسَّعْنَا مَمْلَكَتَهُ فِي الْبِلَادِ وَأَعْطَيْنَاهُ مِنْ آلَاتِ الْمَمْلَكَةِ مَا يَسْتَعِينُ بِهِ عَلَى تَحْصِيلِ مَا يُحَاوِلُهُ مِنَ الْمُهِمَّاتِ الْعَظِيمَةِ وَالْمَقَاصِدِ الْجَسِيمَةِ. عَنْ حَبِيبِ بْنِ حِمَازٍ، قَالَ: كُنْتُ عِنْدَ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَسَأَلَهُ رَجُلٌ عَنْ ذِي الْقَرْنَيْنِ، كَيْفَ بَلَغَ الْمَشْرِقَ وَالْمَغْرِبَ ؟ فَقَالَ: سُخِّرَ لَهُ السَّحَابُ، وَمُدَّتْ لَهُ الْأَسْبَابُ، وَبُسِطَ لَهُ فِي النُّورِ. وَقَالَ: أَزِيدُكَ ؟ فَسَكَتَ الرَّجُلُ، وَسَكَتَ عَلِيٌّ، ؓ. وعَنِ الْحَسَنِ، قَالَ: كَانَ ذُو الْقَرْنَيْنِ، مَلَكَ بَعْدَ النَّمْرُودِ وَكَانَ مِنْ قِصَّتِهِ أَنَّهُ كَانَ رَجُلًا مُسْلِمًا صَالِحًا أَتَى الْمَشْرِقَ وَالْمَغْرِبَ، مَدَّ اللَّهُ لَهُ فِي الْأَجَلِ وَنَصَرَهُ، حَتَّى قَهَرَ الْبِلَادَ وَاحْتَوَى عَلَى الْأَمْوَالِ، وَفَتَحَ الْمَدَائِنَ وَقَتَلَ الرِّجَالَ وَجَالَ فِي الْبِلَادِ وَالْقِلَاعِ، فَسَارَ حَتَّى أَتَى الْمَشْرِقَ وَالْمَغْرِبَ، فَذَلِكَ قَوْلُ اللَّهِ: وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا أَيْ: خَبَرًا إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا أَيْ: عِلْمًا بِطَلَبِ أَسْبَابِ الْمَنَازِلِ. قَالَ إِسْحَاقُ: وَزَعَمَ مُقَاتِلٌ أَنَّهُ كَانَ يَفْتَحُ الْمَدَائِنَ وَيَجْمَعُ الْكُنُوزَ، فَمَنِ اتَّبَعَهُ عَلَى دِينِهِ وَتَابَعَهُ عَلَيْهِ، وَإِلَّا قَتَلَهُ. وَقَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَعِكْرِمَةُ، وَعُبَيْدُ بْنُ يَعْلَى، وَالسُّدِّيُّ، وَقَتَادَةُ، وَالضَّحَّاكُ وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا يَعْنِي عِلْمًا. وَقَالَ قَتَادَةُ، وَمَطَرٌ الْوَرَّاقُ: مَعَالِمُ الْأَرْضِ وَمَنَازِلُهَا وَأَعْلَامُهَا وَآثَارُهَا. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ: يَعْنِي تَعْلِيمَ الْأَلْسِنَةِ، كَانَ لَا يَغْزُو قَوْمًا إِلَّا حَدَّثَهُمْ بِلُغَتِهِمْ. وَالصَّحِيحُ أَنَّهُ يَعُمُّ كُلَّ سَبَبٍ يَتَوَصَّلُ بِهِ إِلَى نَيْلِ مَقْصُودِهِ فِي الْمَمْلَكَةِ وَغَيْرِهَا; فَإِنَّهُ كَانَ يَأْخُذُ مِنْ كُلِّ إِقْلِيمٍ مِنَ الْأَمْتِعَةِ وَالْمَطَاعِمِ وَالزَّادِ مَا يَكْفِيهِ وَيُعِينُهُ عَلَى أَهْلِ الْإِقْلِيمِ الْآخَرِ. وَذَكَرَ بَعْضُ أَهْلِ الْكِتَابِ أَنَّهُ مَكَثَ أَلْفًا وَسِتَّمِائَةِ سَنَةٍ يَجُوبُ الْأَرْضَ، وَيَدْعُو أَهْلَهَا إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَفِي كُلِّ هَذِهِ الْمُدَّةِ نَظَرٌ. وَاللَّهُ أَعْلَمُ. وَقَدْ رَوَى الْبَيْهَقِيُّ، وَابْنُ عَسَاكِرَ حَدِيثًا مُتَعَلِّقًا بِقَوْلِهِ: وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا مُطَوَّلًا جِدًّا، وَهُوَ مُنْكَرٌ جِدًّا. وَفِي إِسْنَادِهِ مُحَمَّدُ بْنُ يُونُسَ الْكُدَيْمِيُّ وَهُوَ مُتَّهَمٌ، فَلِهَذَا لَمْ نَكْتُبْهُ لِسُقُوطِهِ عِنْدَنَا. وَاللَّهُ أَعْلَمُ. وَقَوْلُهُ: فَأَتْبَعَ سَبَبًا أَيْ: طَرِيقًا حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ يَعْنِي مِنَ الْأَرْضِ، انْتَهَى إِلَى حَيْثُ لَا يُمْكِنُ أَحَدًا أَنْ يُجَاوِزَهُ، وَوَقَفَ عَلَى حَافَّةِ الْبَحْرِ الْمُحِيطِ الْغَرْبِيِّ الَّذِي يُقَالُ لَهُ: أُوقْيَانُوسُ الَّذِي فِيهِ الْجَزَائِرُ الْمُسَمَّاةُ بِالْخَالِدَاتِ، الَّتِي هِيَ مَبْدَأُ الْأَطْوَالِ، عَلَى أَحَدِ قَوْلَيْ أَرْبَابِ الْهَيْئَةِ، وَالثَّانِي مِنْ سَاحِلِ هَذَا الْبَحْرِ كَمَا قَدَّمْنَا. وَعِنْدَهُ شَاهَدَ مَغِيبَ الشَّمْسِ - فِيمَا رَآهُ بِالنِّسْبَةِ إِلَى مُشَاهَدَتِهِ - تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَالْمُرَادُ بِهَا الْبَحْرُ فِي نَظَرِهِ، فَإِنَّ مَنْ كَانَ فِي الْبَحْرِ أَوْ عَلَى سَاحِلِهِ يَرَى الشَّمْسَ كَأَنَّهَا تَطْلُعُ مِنَ الْبَحْرِ وَتَغْرُبُ فِيهِ، وَلِهَذَا قَالَ وَجَدَهَا، أَيْ: فِي نَظَرِهِ، وَلَمْ يَقُلْ: فَإِذَا هِيَ تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ. أَيْ: ذَاتِ حَمْأَةٍ. قَالَ كَعْبُ الْأَحْبَارِ وَهُوَ الطِّينُ الْأَسْوَدُ. وَقَرَأَهُ بَعْضُهُمْ ( حَامِيَةٍ ). فَقِيلَ: يَرْجِعُ إِلَى الْأَوَّلِ. وَقِيلَ: مِنَ الْحَرَارَةِ. وَذَلِكَ مِنْ شِدَّةِ الْمُقَابَلَةِ لِوَهَجِ ضَوْءِ الشَّمْسِ وَشُعَاعِهَا. وَقَدْ رَوَى الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبْدِ اللَّهِ قَالَ: نَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى الشَّمْسِ حِينَ غَابَتْ فَقَالَ: فِي نَارِ اللَّهِ الْحَامِيَةِ، لَوْلَا مَا يَزَعُهَا مِنْ أَمْرِ اللَّهِ لَأَحْرَقَتْ مَا عَلَى الْأَرْضِ فِيهِ غَرَابَةٌ، وَفِيهِ رَجُلٌ مُبْهَمٌ لَمْ يُسَمَّ، وَرَفْعُهُ فِيهِ نَظَرٌ، وَقَدْ يَكُونُ مَوْقُوفًا مِنْ كَلَامِ عَبْدِ اللَّهِ بْنِ عَمْرٍو، فَإِنَّهُ أَصَابَ يَوْمَ الْيَرْمُوكِ زَامِلَتَيْنِ مِنْ كُتُبِ الْمُتَقَدِّمِينَ، فَكَانَ يُحَدِّثُ مِنْهَا، وَاللَّهُ أَعْلَمُ. وَمَنْ زَعَمَ مِنَ الْقُصَّاصِ، أَنَّ ذَا الْقَرْنَيْنِ جَاوَزَ مَغْرِبَ الشَّمْسِ، وَصَارَ يَمْشِي بِجُيُوشِهِ فِي ظُلُمَاتٍ مُدَدًا طَوِيلَةً، فَقَدْ أَخْطَأَ، وَأَبْعَدَ النُّجْعَةَ، وَقَالَ مَا يُخَالِفُ الْعَقْلَ وَالنَّقْلَ.

     ✧ The Almighty's saying: "And they ask you about Dhū al-Qarnayn" [al-Kahf: 83]. Its cause was that Quraysh asked the Jews about something with which to test the knowledge of the Messenger of Allah ﷺ, so they said to them: "Ask him about a man who journeyed through the earth, and about youths who went out and it is not known what they did." So Allah Almighty sent down the story of the Companions of the Cave and the story of Dhū al-Qarnayn. For this reason He said: "Say: I will recite to you a remembrance of him," meaning of his news and his affair, "a remembrance," meaning beneficial news sufficient in making known his matter and explaining his condition. So He said: "Indeed We established him in the earth, and We gave him of everything a means," meaning: We expanded his dominion in the lands, and We gave him of the instruments of dominion what he could use to obtain what he sought of great important matters and weighty objectives. From Ḥabīb b. Ḥimāz, who said: I was with ʿAlī b. Abī Ṭālib, and a man asked him about Dhū al-Qarnayn: how did he reach the east and the west? He said: "The clouds were subjected to him, the means were extended for him, and he was spread in light." And he said: "Shall I tell you more?" The man fell silent, and ʿAlī ؓ fell silent. And from al-Ḥasan, who said: Dhū al-Qarnayn was a king after Nimrod, and part of his story is that he was a righteous Muslim man who came to the east and the west; Allah extended his lifespan and granted him victory until he subdued the lands, took possession of the wealth, conquered the cities, killed the men, and roamed through the lands and fortresses, and he traveled until he reached the east and the west. That is the saying of Allah: "And they ask you about Dhū al-Qarnayn. Say: I will recite to you a remembrance of him," meaning news, "Indeed We established him in the earth, and We gave him of everything a means," meaning knowledge of seeking the means of the stations. Isḥāq said: Muqātil claimed that he used to conquer cities and gather treasures, and whoever followed him in his religion and adhered to it, otherwise he killed him. Ibn ʿAbbās, Mujāhid, Saʿīd b. Jubayr, ʿIkrima, ʿUbayd b. Yaʿlā, al-Suddī, Qatāda, and al-Ḍaḥḥāk said: "And We gave him of everything a means," meaning knowledge. Qatāda and Maṭar al-Warrāq said: the landmarks of the earth, its stations, its signs, and its traces. ʿAbd al-Raḥmān b. Zayd b. Aslam said: meaning the teaching of languages; he would not raid a people except that he addressed them in their language. The correct view is that it encompasses every means by which he attained his objective in dominion and elsewhere; for he used to take from each region of the goods, foods, and provisions what sufficed him and helped him against the people of the next region. Some of the People of the Book mentioned that he remained for one thousand six hundred years traversing the earth and calling its people to the worship of Allah alone with no partner, but in all this duration there is uncertainty. And Allah knows best. Al-Bayhaqī and Ibn ʿAsākir narrated a hadith related to His saying: "And We gave him of everything a means," extremely long, and it is very objectionable. In its chain is Muḥammad b. Yūnus al-Kudaymī, and he is accused, so for this reason we did not write it because of its weakness according to us. And Allah knows best. And His saying: "So he followed a means," meaning a path, "until when he reached the setting of the sun," meaning of the earth, he arrived at where no one could pass beyond it, and he stood at the edge of the western encircling sea which is called Oqyānūs, in which are the islands called the Eternal Isles, which are the beginning of longitudes, according to one of the two views of the masters of astronomy, and the second from the shore of this sea as we have presented. And there he witnessed the setting of the sun—in what he saw relative to his observation—setting in a muddy spring, meaning by it the sea in his view, for whoever is in the sea or on its shore sees the sun as if it rises from the sea and sets in it. For this reason He said "he found it," that is, in his view, and He did not say "and lo, it sets in a muddy spring," that is, possessing mud. Kaʿb al-Aḥbār said: it is black clay. Some read it as "ḥāmiya" (hot). It is said: it refers to the first. And it is said: from heat. That is from the intensity of facing the blaze of the sun's light and its rays. Imam Aḥmad narrated with his chain from ʿAbd Allāh, who said: The Messenger of Allah ﷺ looked at the sun when it set and said: "In Allah's hot fire; were it not for what restrains it by Allah's command, it would burn what is on the earth." In this there is strangeness, and in it is an unnamed ambiguous man, and its being raised to the Prophet is questionable; it may be stopped at the words of ʿAbd Allāh b. ʿAmr, for he obtained on the day of al-Yarmūk two camel-loads of the books of the ancients and used to narrate from them. And Allah knows best. Whoever of the storytellers claims that Dhū al-Qarnayn passed beyond the setting of the sun and walked with his armies in darkness for long periods has erred, missed the mark, and said what contradicts reason and transmitted report.

342. Tarikh (al-Tabari) 343No grade recorded

     طَلَبِ ذِي الْقَرْنَيْنِ عَيْنَ الْحَيَاةِ   وَرَوَى أَبُو الْحُسَيْنِ بِإِسْنَادٍ لَهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، [عَنْ أَبِيهِ، عَنْ جَدِّهِ عَلِيِّ] بْنِ أَبِي [طَالِبٍ] ؓ، أَنَّهُ قَالَ: كَانَ ذُو الْقَرْنَيْنِ عَبْدًا صَالِحًا، وَكَانَ قَدْ مَلَكَ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، وَكَانَ لَهُ خَلِيلٌ مِنَ الْمَلَائِكَةِ اسْمُهُ رَفَائِيلُ يَأْتِي ذَا الْقَرْنَيْنِ وَيَزُورُهُ، فَبَيْنَمَا هُمَا يَوْمًا يَتَحَدَّثَانِ، قَالَ ذُو الْقَرْنَيْنِ: يَا رَفَائِيلُ، حَدِّثْنِي كَيْفَ عِبَادَتُكُمْ فِي السَّمَاءِ، فَبَكَى رَفَائِيلُ وَقَالَ: يَا ذَا الْقَرْنَيْنِ وَمَا عِبَادَتُكُمْ عِنْدَ عِبَادَتِنَا، إِنَّ فِي السَّمَوَاتِ مِنَ الْمَلَائِكَةِ مَنْ هُوَ قَائِمٌ أَبَدًا لَا يَجْلِسُ، وَمِنْهُمُ السَّاجِدُ لَا يَرْفَعُ رَأْسَهُ أَبَدًا،  وَمِنْهُمُ الرَّاكِعُ لَا يَسْتَوِي قَائِمًا أَبَدًا، وَمِنْهُمُ الرَّافِعُ وَجْهَهُ لَا يَجْلِسُ أَبَدًا، وَهُمْ يَقُولُونَ: سُبْحَانَ الْمَلِكِ الْقُدُّوسِ رِبِّ الْمَلَائِكَةِ وَالرُّوحِ، رَبَّنَا مَا عَبَدْنَاكَ حَقَّ عِبَادِتَكَ. فَبَكَى ذُو الْقَرْنَيْنِ بُكَاءً شَدِيدًا، ثُمَّ قَالَ: يَا رَفَائِيلُ إِنِّي لَأُحِبُّ أَنْ أَعِيشَ فَأَبْلُغَ مِنْ عِبَادَةِ رَبِّي حَقَّ طَاعَتِهِ. فَقَالَ رَفَائِيلُ: أَوَتُحِبُّ ذَلِكَ؟ قَالَ: نَعَمْ، قَالَ: فَإِنَّ لِلَّهِ عَيْنَا فِي الْأَرْضِ تُسَمَّى عَيْنَ الْحَيَاةِ فِيهَا عَزِيمَةٌ أَنَّهُ مَنْ شَرِبَ مِنْهَا شَرْبَةً إِنَّهُ لَنْ يَمُوتَ حَتَّى يَكُونَ هُوَ الَّذِي يَسْأَلُ الْمَوْتَ. قَالَ ذُو الْقَرْنَيْنِ: فَهَلْ تَعْلَمُونَ أَنْتُمْ مَوْضِعَ تِلْكَ الْعَيْنِ، فَقَالَ رَفَائِيلُ: لَا، غَيْرَ أَنَّنَا نَتَحَدَّثُ فِي السَّمَاءِ أَنَّ لِلَّهِ فِي الْأَرْضِ ظُلْمَةً لَا يَطَؤُهَا إِنْسٌ وَلَا جَانٌّ، فَنَحْنُ نَظُنُّ أَنَّ تِلْكَ الْعَيْنَ هِيَ الَّتِي فِي تِلْكَ الظُّلْمَةِ، فَجَمَعَ ذُو الْقَرْنَيْنِ حُكَمَاءَ أَهْلِ الْأَرْضِ، وَأَهْلِ دِرَاسَةِ الْكُتُبِ وَآثَارِ النُّبُوَّةِ، وَقَالَ: أَخْبِرُونِي هَلْ وَجَدْتُمْ فِيمَا قَرَأْتُمْ مِنْ كُتُبِ اللَّهِ وَمَا جَاءَكُمْ مِنْ أَحَادِيثِ الْأَنْبِيَاءِ، وَحَدِيثِ مَنْ كَانَ قَبْلَكُمْ مِنَ الْعُلَمَاءِ أَنَّ اللَّهَ وَضَعَ فِي الْأَرْضِ عَيْنًا سَمَّاهُ عَيْنَ الْحَيَاةِ؟ فَقَالَتِ الْعُلَمَاءُ: لَا، فَقَالَ ذُو الْقَرْنَيْنِ: فَهَلْ وَجَدْتُمْ فِيهَا أَنَّ اللَّهَ وَضَعَ فِي الْأَرْضِ ظُلْمَةً لَا يَطَؤُهَا إِنْسٌ وَلَا جَانٌّ؟ قَالُوا: لَا، فَقَالَ عَالِمٌ [مِنَ] الْعُلَمَاءِ وَاسْمُهُ أَفْشَنْجِيرُ: أَيُّهَا الْمَلِكُ لِمَ تَسْأَلُ عَنْ هَذَا؟ فَأَخْبَرَهُ بِالْحَدِيثِ وَمَا قَالَ لَهُ رَفَائِيلُ فِي الْعَيْنِ وَالظُّلْمَةِ، فَقَالَ: أَيُّهَا الْمَلِكُ، إِنِّي قَرَأْتُ وَصِيَّةَ آدَمَ فَوَجَدْتُ فِيهَا أَنَّ اللَّهَ وَضَعَ فِي الْأَرْضِ ظُلْمَةً لَا يَطَؤُهَا إِنْسٌ وَلَا جَانٌّ، فَقَالَ ذُو الْقَرْنَيْنِ: فَأَيَّ أَرْضٍ وَجَدْتَهَا فِي الْأَرْضِ؟ قَالَ: وَجَدْتُهَا عَلَى قَرْنِ الشَّمْسِ. فَبَعَثَ ذُو الْقَرْنَيْنِ فِي الْأَرْضِ فَحُشِرَ النَّاسُ إِلَيْهِ، الْفُقَهَاءُ وَالْأَشْرَافُ وَالْمُلُوكُ، ثُمَّ سَارَ يَطْلُبُ مَطْلَعَ الشَّمْسِ، فَسَارَ إِلَى أَنْ بَلَغَ طَرَفَ الظُّلْمَةِ ثِنْتَيْ عَشْرَةَ سَنَةً، فَإِذَا الظُّلْمَةُ لَيْسَتْ بِلَيْلٍ، وَظُلْمَةٌ تَفُورُ مِثْلَ الدُّخَانِ، فَعَسْكَرَ ثُمَّ جَمَعَ عُلَمَاءَ عَسْكَرِهِ، فَقَالَ: إِنِّي أُرِيدُ أَنْ أَسْلُكَ هَذِهِ الظُّلْمَةَ، فَقَالَتِ الْعُلَمَاءُ: أَيُّهَا الْمَلِكُ، إِنَّهُ مَنْ كَانَ قَبْلَكَ مِنَ الْأَنْبِيَاءِ لَمْ يَطْلُبُوا هَذِهِ الظُّلْمَةَ فَلَا تَطْلُبْهَا، فَإِنَّا نَخَافُ أَنْ يَتَّفِقَ عَلَيْكَ مِنْهَا [أَمْرٌ] تَكْرَهُهُ، وَيَكُونَ فِيهَا فَسَادُ الْأَرْضِ، فَقَالَ: مَا بُدٌّ مِنْ أَنْ أَسْلُكَهَا، فَخَرَّتِ الْعُلَمَاءُ سُجَّدًا، وَقَالُوا: أَيُّهَا الْمَلِكُ كُفَّ عَنْ هَذِهِ الظُّلْمَةِ وَلَا تَطْلُبْهَا فَإِنَّا لَوْ نَعْلَمُ أَنَّكَ إِنْ طَلَبْتَهَا ظَفَرْتَ بِمَا تُرِيدُ وَلَكِنَّا نَخَافُ الْعَتَبَ مِنَ اللَّهِ، وَيَتَّفِقُ عَلَيْكَ أَمْرٌ يَكُونُ فِيهِ فَسَادُ الْأَرْضِ وَمَا عَلَيْهَا، فَقَالَ: مَا بُدٌّ مِنْ أَنْ أَسْلُكَهَا، فَقَالَتِ الْعُلَمَاءُ: شَأْنُكَ بِهَا، فَقَالَ ذُو الْقَرْنَيْنِ: أَيُّ الدَّوَابِ بِاللَّيْلِ أَبْصَرُ؟ قَالُوا: الْخَيْلُ، قَالَ: فَأَيُّهَا أَبْصَرُ؟ قَالُوا: الْإِنَاثُ أَبْصَرُ، قَالَ: فَأَيُّ الْإِنَاثِ؟ قَالُوا: الْبَكَارَةُ. فَأَرْسَلَ ذُو الْقَرْنَيْنِ فَجُمِعَ لَهُ سِتَّةُ آلَافِ فَرَسٍ أُنْثَى بَكَارَةٍ، ثُمَّ انْتَخَبَ مِنْ أَهْلِ عَسْكَرِهِ أَهْلَ الْجَلَدِ وَالْعَقْلِ سِتَّةَ آلَافِ رَجُلٍ، فَدَفَعَ إِلَى كُلِّ رَجُلٍ فَرَسًا، وَعَقَدَ لِلْخَضِرِ عَلَى مُقَدِّمَتِهِ عَلَى أَلْفَيْنِ، وَكَانَ الْخَضِرُ وَزِيرَ ذِي الْقَرْنَيْنِ، وَهُوَ ابْنُ خَالَتِهِ. وَبَقِيَ ذُو الْقَرْنَيْنِ فِي أَرْبَعَةِ آلَافٍ، فَقَالَ ذُو الْقَرْنَيْنِ لِلنَّاسِ: لَا تَبْرَحُوا مِنْ عَسْكَرِكُمْ هَذَا اثْنَتَيْ عَشْرَةَ سَنَةً فَإِنْ نَحْنُ رَجَعْنَا إِلَيْكُمْ فَذَلِكَ وَإِلَّا فَارْجِعُوا إِلَى بِلَادِكُمْ، فَقَالَ الْخَضِرُ: أَيُّهَا الْمَلِكُ إِنَّا نَسْلُكُ ظُلْمَةً لَا نَدْرِي كَمِ السَّيْرُ فِيهَا وَلَا يُبْصِرُ بَعْضُنَا بَعْضًا، فَكَيْفَ نَصْنَعُ بِالضَّلَالِ إِذَا أَصَابَنَا؟ فَدَفَعَ ذُو الْقَرْنَيْنِ إِلَى الْخَضِرِ خَرَزَةً حَمْرَاءَ، فَقَالَ: حَيْثُ يُصِيبُكَ الضَّلَالُ فَاطْرَحْ هَذِهِ الْخَرَزَةَ إِلَى الْأَرْضِ فَإِذَا صَاحَتْ فَلْيَرْجِعْ إِلَيْهَا أَهْلُ الضَّلَالِ. فَسَارَ الْخَضِرُ بَيْنَ يَدَيْ ذِي الْقَرْنَيْنِ يَرْتَحِلُ وَنَزَلَ ذُو الْقَرْنَيْنِ وَقَدْ عَرَفَ الْخَضِرُ مَا يَطْلُبُ ذُو الْقَرْنَيْنِ، وَذُو الْقَرْنَيْنِ يَكْتُمُ الْخَضِرَ. فَبَيْنَمَا الْخَضِرُ يَسِيرُ إِذْ عَارَضَهُ وَادٍ، فَظَنَّ الْخَضِرُ أَنَّ الْعَيْنَ فِي الْوَادِي، فَلَّمَا قَامَ عَلَى شَفِيرِ الْوَادِي قَالَ لِأَصْحَابِهِ: قِفُوا وَلَا يَبْرَحَنَّ رَجُلٌ مِنْ مَوْقِفِهِ، وَرَمَى بِالْخَرَزَةِ فِي الْوَادِي، فَمَكَثَ طَوِيلًا ثُمَّ أَضَاءَتْهُ الْخَرَزَةُ وَطَلَبَ صَوْتَهَا، فَانْتَهَى إِلَيْهَا فَإِذَا هِيَ عَلَى حَافَّةِ الْعَيْنِ، فَنَزَعَ الْخَضِرُ ثِيَابَهُ ثُمَّ دَخَلَ الْعَيْنَ، فَإِذَا مَاءٌ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، وَأَحْلَى مِنَ الشَّهْدِ فَشَرِبَ وَاغْتَسَلَ وَتَوَّضَّأَ، ثُمَّ خَرَجَ فَلَبِسَ ثِيَابَهُ ثُمَّ رَمَى بِالْخَرَزَةِ نَحْوَ أَصْحَابِهِ فَصَاحَتْ، فَرَجَعَ الْخَضِرُ إِلَى صَوْتِهَا وَإِلَى أَصْحَابِهِ، فَأَخَذَهَا وَرَكِبَ فَسَارَ. وَمَرَّ ذُو الْقَرْنَيْنِ فَأَخْطَأَ الْوَادِيَ فَسَلَكُوا تِلْكَ الظُّلْمَةَ أَرْبَعِينَ يَوْمًا وَأَرْبَعِينَ لَيْلَةً، فَخَرَجُوا إِلَى ضَوْءٍ لَيْسَ بِضَوْءِ شَمْسٍ وَلَا قَمَرٍ، وَأَرْضٍ حَمْرَاءَ، وَرَمْلَةٍ. وَإِذَا قَصْرٌ مَبْنِيٌّ فِي تِلْكَ الْأَرْضِ طَوْلُهُ فَرْسَخٌ فِي فَرْسَخٍ مُسَوَّرٌ لَيْسَ عَلَيْهِ بَابٌ، فَنَزَلَ ذُو الْقَرْنَيْنِ بِعَسْكَرِهِ ثُمَّ خَرَجَ وَحْدَهُ حَتَّى دَخَلَ الْقَصْرَ، فَإِذَا حَدِيدَةٌ طَرَفَاهَا عَلَى حَافَتَيِ الْقَصْرِ، وَإِذَا طَائِرٌ أَسْوَدُ كَأَنَّهُ الْخُطَّافُ أَوْ شُبِّهَ بِالْخُطَّافِ، مَذْمُومٌ بِأَنْفِهِ إِلَى الْحَدِيدَةِ، مُعَلَّقٌ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَلَمَّا سَمِعَ الطَّائِرُ خَشْخَشَةَ ذِي الْقَرْنَيْنِ، قَالَ: مَنْ هَذَا؟ قَالَ: أَنَا ذُو الْقَرْنَيْنِ، فَقَالَ الطَّائِرُ: يَا ذَا الْقَرْنَيْنِ أَمَا كَفَاكَ مَا وَرَاءَكَ حَتَّى وَصَلْتَ إِلَيَّ، يَا ذَا الْقَرْنَيْنِ حَدِّثْنِي هَلْ كَثُرَ الْبِنَاءُ بِالْآجُرِّ وَالْجُصِّ؟ قَالَ: نَعَمْ. فَانْتَفَضَ الطَّائِرُ انْتِفَاضَةً ثُمَّ انْتَفَخَ فَبَلَغَ ثُلُثَ الْحَدِيدَةِ، ثُمَّ قَالَ: هَلْ كَثُرَتْ شَهَادَاتُ الزُّورِ فِي الْأَرْضِ؟ قَالَ: نَعَمْ. فَانْتَفَضَ الطَّائِرُ ثُمَّ انْتَفَخَ فَبَلَغَ ثُلُثَيِ الْحَدِيدَةِ، ثُمَّ قَالَ: يَا ذَا الْقَرْنَيْنِ: حَدِّثْنِي هَلْ كَثُرَتِ الْمَعَازِفُ فِي الْأَرْضِ؟ قَالَ: نَعَمْ. فَانْتَفَضَ ثُمَّ انْتَفَخَ فَمَلَأَ الْحَدِيدَةَ، وَسَدَّ مَا بَيْنَ جِدَارَيِ الْقَصْرِ، فَاجْتُثَّ ذُو الْقَرْنَيْنِ فَرَحًا، فَقَالَ الطَّائِرُ: هَلْ تَرَكَ النَّاسُ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ؟ قَالَ: لَا، فَانْضَمَّ الطَّائِرُ ثُلُثًا، ثُمَّ قَالَ: هَلْ تُرِكَتِ الصَّلَاةُ الْمَفْرُوضَةُ؟ قَالَ: لَا، فَانْضَمَّ الطَّائِرُ ثُلُثًا، ثُمَّ قَالَ: هَلْ تَرَكَ النَّاسُ غُسْلَ الْجَنَابَةِ، قَالَ: لَا، فَعَادَ الطَّائِرُ كَمَا كَانَ، ثُمَّ قَالَ: يَا ذَا الْقَرْنَيْنِ اسْلُكْ هَذِهِ الدَّرَجَةَ إِلَى أَعْلَى الْقَصْرِ، فَسَلَكَهَا فَإِذَا سَطْحٌ وَعَلَيْهِ رَجُلٌ قَائِمٌ، فَلَمَّا سَمِعَ خَشْخَشَةَ ذِي الْقَرْنَيْنِ قَالَ: مَنْ هَذَا؟ قَالَ: أَنَا ذُو الْقَرْنَيْنِ، قَالَ: يَا ذَا الْقَرْنَيْنِ أَمَا كَفَاكَ مَا وَرَاءَكَ حَتَّى وَصَلْتَ إِلَيَّ؟ قَالَ: وَمَنْ أَنْتَ؟ قَالَ: أَنَا صَاحِبُ الصُّورِ، وَإِنَّ السَّاعَةَ اقْتَرَبَتْ، وَأَنَا أَنْتَظِرُ أَمْرَ رَبِّي أَنِ أَنْفُخَ فَأَنْفُخَ. ثُمَّ نَاوَلَهُ حَجَرًا، فَقَالَ: خُذْهَا فَإِنْ شَبِعَ شَبِعْتَ وَإِنْ جَاعَ جُعْتَ، فَرَجَعَ بِهِ إِلَى أَصْحَابِهِ فَوَضَعُوا الْحَجَرَ فِي كَفِّهِ وَوَضَعُوا حَجَرًا آخَرَ مُقَابِلَهُ، فَإِذَا بِهِ يَمِيلُ، فَتَرَكُوا آخَرَ كَذَلِكَ إِلَى أَلْفِ حَجَرٍ، فَمَالَ ذَلِكَ الْحَجَرُ بِالْكُلِّ. فَأَخَذَ الْخَضِرُ [كَفًّا مِنْ تُرَابٍ] وَتَرَكَهُ فِي إِحْدَى الْكِفَّتَيْنِ وَأَخَذَ حَجَرًا مِنْ تِلْكَ الْحِجَارَةِ فَوَضَعَهُ فِي الْكِفَّةِ الْأُخْرَى وَتَرَكَ مَعَهُ كَفًّا مِنْ تُرَابٍ، فَوَضَعَهُ عَلَى الْحَجَرِ الَّذِي جَاءَ بِهِ ذُو الْقَرْنَيْنِ، فَاسْتَوَى فِي الْمِيزَانِ، فَقَالَ الْخَضِرُ: هَذَا مَثَلٌ ضُرِبَ لَكُمْ، إِنَّ ابْنَ آدَمَ لَا يَشْبَعُ أَبَدًا دُونَ أَنْ يُحْثَى عَلَيْهِ التُّرَابُ، كَمَا لَمْ يَشْبَعْ هَذَا الْحَجَرُ حَتَّى وَضَعْتُ عَلَيْهِ التُّرَابَ. قَالَ: صَدَقْتَ يَا خَضِرُ لَا جَرَمَ، لَا طَلَبْتُ أَثَرًا فِي الْبِلَادِ بَعْدِ مَسِيرِي هَذَا، فَارْتَحَلَ رَاجِعًا حَتَّى إِذَا كَانَ فِي وَسْطِ الظُّلْمَةِ وَطِئَ الْوَادِيَ الَّذِي فِيهِ زَبَرْجَدٌ، فَقَالَ مَنْ مَعَهُ: مَا هَذَا الَّذِي تَحْتَنَا؟ فَقَالَ ذُو الْقَرْنَيْنِ: خُذُوا مِنْهُ، فَإِنَّهُ مَنْ أَخَذَ نَدِمَ وَمَنْ تَرَكَ نَدِمَ. فَأَخَذَ قَوْمٌ وَتَرَكَ قَوْمٌ، فَلَمَّا خَرَجُوا مِنَ الظُّلْمَةِ إِذَا هُوَ بِزَبَرْجَدٍ، فَنَدِمَ الْآخِذُ وَالتَّارِكُ. ثُمَّ رَجَعَ ذُو الْقَرْنَيْنِ إِلَى دُومَةِ الْجَنْدَلِ وَكَانَتْ مَنْزِلَهُ فَأَقَامَ بِهَا حَتَّى مَاتَ. قَالَ الْحَسَنُ الْبَصْرِيُّ: إِنَّ ذَا الْقَرْنَيْنِ كَانَ يَرْكَبُ وَعَلَى مُقَدِّمَتِهِ سِتُّمِائَةِ أَلْفٍ، وَعَلَى سَاقَتِهِ سِتُّمِائَةِ أَلْفٍ. وعند ابن الأثير في كتابه الكامل وعنده أن ذا القرنين هو الإسكندر فَلَمَّا دَخَلَ الظُّلُمَاتِ أَخَذَ مَعَهُ أَرْبَعَمِائَةٍ مِنْ أَصْحَابِهِ يَطْلُبُ عَيْنَ الْخُلْدِ، فَسَارَ فِيهَا ثَمَانِيَةَ عَشَرَ يَوْمًا، ثُمَّ خَرَجَ وَلَمْ يَظْفَرْ بِهَا، وَكَانَ الْخَضِرُ عَلَى مَقْدَمَتِهِ، فَظَفِرَ بِهَا وَسَبَحَ فِيهَا وَشَرِبَ مِنْهَا، وَاللَّهُ أَعْلَمُ

     ✧ THE SEEKING OF DHŪ AL-QARNAYN FOR THE SPRING OF LIFE Abū al-Ḥusayn narrated with a chain of transmission leading to ʿAlī b. al-Ḥusayn b. ʿAlī, [from his father, from his grandfather ʿAlī] b. Abī [Ṭālib] ؓ, that he said: Dhū al-Qarnayn was a righteous servant. He had ruled over what lies between the east and the west. He had a close angelic friend named Rafāʾīl who used to come to Dhū al-Qarnayn and visit him. While the two were conversing one day, Dhū al-Qarnayn said: “O Rafāʾīl, tell me how your worship in heaven is.” Rafāʾīl wept and said: “O Dhū al-Qarnayn, what is your worship compared to our worship? Indeed in the heavens there are angels among whom is one standing forever who never sits, among them is one prostrating who never raises his head ever, among them is one bowing who never straightens up standing ever, and among them is one raising his face who never sits ever. They say: ‘Glory be to the Sovereign, the Most Holy, Lord of the angels and the Spirit. Our Lord, we have not worshipped You as Your worship truly deserves.’” Dhū al-Qarnayn wept a severe weeping, then said: “O Rafāʾīl, I would love to live and attain in the worship of my Lord the true due of obedience to Him.” Rafāʾīl said: “Would you love that?” He said: “Yes.” He said: “Indeed God has a spring on earth called the Spring of Life. It contains a solemn decree that whoever drinks a single draught from it will never die until he himself asks for death.” Dhū al-Qarnayn said: “Do you know the location of that spring?” Rafāʾīl said: “No, except that we discuss in heaven that God has on earth a darkness which no human or jinn treads. We think that that spring is the one in that darkness.” So Dhū al-Qarnayn gathered the wise men of the people of the earth and the people of scriptural study and prophetic traditions, and said: “Tell me: have you found in what you have read of the books of God and in what has come to you of the accounts of the prophets and the accounts of the scholars who were before you that God placed on earth a spring which He named the Spring of Life?” The scholars said: “No.” Dhū al-Qarnayn said: “Have you found in them that God placed on earth a darkness which no human or jinn treads?” They said: “No.” A scholar among the scholars named Afshanǧīr said: “O king, why do you ask about this?” He informed him of the conversation and what Rafāʾīl told him about the spring and the darkness. He said: “O king, I read the testament of Adam and found in it that God placed on earth a darkness which no human or jinn treads.” Dhū al-Qarnayn said: “In which land did you find it on earth?” He said: “I found it at the horn of the sun.” Dhū al-Qarnayn sent throughout the land, and the people were gathered to him: the jurists, the nobles, and the kings. Then he traveled seeking the rising place of the sun. He traveled until he reached the edge of the darkness in twelve years. There the darkness was not like night; it was a darkness boiling like smoke. He encamped, then gathered the scholars of his army and said: “I want to enter this darkness.” The scholars said: “O king, those prophets who came before you did not seek this darkness, so do not seek it. We fear that something you dislike may befall you from it and that in it may lie corruption of the earth.” He said: “I must enter it.” The scholars fell down prostrating and said: “O king, refrain from this darkness and do not seek it. If we knew that by seeking it you would attain what you want, we would not say this, but we fear blame from God and that something may befall you in which lies corruption of the earth and all that is upon it.” He said: “I must enter it.” The scholars said: “It is your affair.” Dhū al-Qarnayn said: “Which animals see best at night?” They said: “Horses.” He said: “Which of them see best?” They said: “Females see best.” He said: “Which females?” They said: “Mares that have not yet foaled.” Dhū al-Qarnayn sent and six thousand female horses, mares that had not foaled, were gathered for him. Then he selected from his army six thousand men of endurance and intelligence, and gave each man a horse. He appointed al-Khiḍr over his vanguard over two thousand. Al-Khiḍr was Dhū al-Qarnayn’s vizier, and he was the son of his maternal aunt. Dhū al-Qarnayn remained with four thousand. Dhū al-Qarnayn said to the people: “Do not leave this camp of yours for twelve years. If we return to you, then so it is; otherwise return to your lands.” Al-Khiḍr said: “O king, we are entering a darkness in which we do not know how long the journey is and in which we cannot see one another. What should we do if we go astray?” Dhū al-Qarnayn gave al-Khiḍr a red bead and said: “Wherever you are struck by going astray, throw this bead to the ground. When it cries out, let those who have gone astray return to it.” Al-Khiḍr traveled ahead of Dhū al-Qarnayn, moving on while Dhū al-Qarnayn halted. Al-Khiḍr knew what Dhū al-Qarnayn sought, while Dhū al-Qarnayn concealed it from al-Khiḍr. While al-Khiḍr was traveling, a valley crossed his path. Al-Khiḍr thought that the spring was in the valley. When he stood on the edge of the valley, he said to his companions: “Stop, and let no man leave his position.” He threw the bead into the valley. It remained for a long time, then the bead illuminated it and he sought its sound. He reached it and there it was on the edge of the spring. Al-Khiḍr took off his clothes and entered the spring. There was water whiter than milk and sweeter than honey. He drank, bathed, and performed ablution. Then he came out, put on his clothes, and threw the bead toward his companions. It cried out, and al-Khiḍr returned to its sound and to his companions. He took it, mounted, and traveled on. Dhū al-Qarnayn passed by and missed the valley. They traveled through that darkness for forty days and forty nights. They came out into a light that was neither the light of sun nor moon, and a red land with sand. There was a palace built in that land, a league by a league, walled with no gate upon it. Dhū al-Qarnayn encamped with his army, then went out alone until he entered the palace. There was an iron bar whose two ends rested on the two edges of the palace. There was a black bird like a swift, or likened to a swift, its beak fixed to the iron bar, suspended between heaven and earth. When the bird heard the rustling of Dhū al-Qarnayn, it said: “Who is this?” He said: “I am Dhū al-Qarnayn.” The bird said: “O Dhū al-Qarnayn, was what is behind you not enough for you until you reached me? O Dhū al-Qarnayn, tell me: has building with baked brick and plaster become widespread?” He said: “Yes.” The bird shook once, then swelled until it filled a third of the iron bar. Then it said: “Have false testimonies become widespread on earth?” He said: “Yes.” The bird shook, then swelled until it filled two thirds of the iron bar. Then it said: “O Dhū al-Qarnayn, tell me: have musical instruments become widespread on earth?” He said: “Yes.” It shook, then swelled until it filled the iron bar and blocked what was between the two walls of the palace. Dhū al-Qarnayn was struck with terror. The bird said: “Have people abandoned the testimony that there is no god but God?” He said: “No.” The bird contracted by a third. Then it said: “Has the obligatory prayer been abandoned?” He said: “No.” The bird contracted by a third. Then it said: “Have people abandoned the washing after major ritual impurity?” He said: “No.” The bird returned to as it had been. Then it said: “O Dhū al-Qarnayn, climb this staircase to the top of the palace.” He climbed it, and there was a roof with a man standing on it. When he heard the rustling of Dhū al-Qarnayn, he said: “Who is this?” He said: “I am Dhū al-Qarnayn.” He said: “O Dhū al-Qarnayn, was what is behind you not enough for you until you reached me?” He said: “Who are you?” He said: “I am the Keeper of the Trumpet. The Hour has drawn near, and I am awaiting the command of my Lord to blow, and I shall blow.” Then he handed him a stone and said: “Take it. If it is full, you are full; if it is hungry, you are hungry.” He returned with it to his companions. They placed the stone in one pan of a balance and placed another stone opposite it. It tilted. They left another stone likewise until a thousand stones, and that stone outweighed them all. Al-Khiḍr took [a handful of dust] and placed it in one of the pans, then took a stone from those stones and put it in the other pan and placed with it a handful of dust, placing it upon the stone that Dhū al-Qarnayn had brought. It balanced in the scale. Al-Khiḍr said: “This is a parable struck for you. The son of Adam never becomes full until dust is poured upon him, just as this stone did not become full until I placed dust upon it.” He said: “You have spoken truly, O Khiḍr. No doubt, I shall not seek any trace in the lands after this journey of mine.” He departed returning. When he was in the middle of the darkness, he trod upon the valley in which there was chrysolite. Those with him said: “What is this beneath us?” Dhū al-Qarnayn said: “Take from it, for whoever takes it will regret, and whoever leaves it will regret.” Some people took and some left. When they came out of the darkness, it was chrysolite. The one who took and the one who left both regretted. Then Dhū al-Qarnayn returned to Dūmat al-Jandal, which was his home, and resided there until he died. Al-Ḥasan al-Baṣrī said: Dhū al-Qarnayn used to ride with six hundred thousand in his vanguard and six hundred thousand in his rearguard. In Ibn al-Athīr’s book al-Kāmil, it is stated that Dhū al-Qarnayn is Alexander. When he entered the darknesses, he took with him four hundred of his companions seeking the Spring of Immortality. He traveled in them for eighteen days, then came out without attaining it. Al-Khiḍr was at his vanguard and attained it, swam in it, and drank from it. And God knows best.

343. Tarikh (al-Tabari) 344No grade recorded

     ذِكْرُ طَرَفٍ مِنْ أَخْبَارِهِ   رَوَى أَبُو الْحُسَيْنِ بْنُ الْمُنَادَى بِإِسْنَادٍ لَهُ عَنْ عُتْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ، أَنَّ النَّبِيَّ ﷺ ذَكَرَ ذَا الْقَرْنَيْنِ، فَقَالَ: "إِنَّ أَوَّلَ أَمْرِهِ أَنَّهُ كَانَ غُلَامًا مِنَ الرُّومِ أُعْطِيَ مُلْكًا حَتَّى أَتَى أَرْضَ مِصْرَ، فَابْتَنَى عِنْدَهَا مَدِينَةً يُقَالُ لَهَا الْإِسْكَنْدَرِيَّةُ، فَلَمَّا فَرَغَ مِنْ بِنَائِهَا أَتَاهُ مَلَكٌ فَعَرَجَ بِهِ فَقَالَ لَهُ: انْظُرْ مَا تَحْتَكَ، قَالَ: مَا أَرَى مَدِينَتِي وَأَرَى مَدَائِنَ مَعَهَا، ثُمَّ عَرَجَ بِهِ، فَقَالَ لَهُ: انْظُرْ، فَقَالَ: قَدِ اخْتَلَطَتِ الْمَدَائِنُ، ثُمَّ زَادَ فَقَالَ لَهُ: انْظُرْ، فَقَالَ: أَرَى مَدِينَتِي وَحْدَهَا لَا أَرَى غَيْرَهَا، فَقَالَ لَهُ الْمَلَكُ: إِنَّمَا تِلْكَ الْأَرْضُ كُلُّهَا، وَهَذَا السَّوَادُ الَّذِي تَرَى مُحِيطًا بِهِ الْبَحْرُ، وَإِنَّمَا أَرَادَ اللَّهُ أَنْ يُرِيَكَ الْأَرْضَ وَقَدْ جَعَلَ لَكَ سُلْطَانًا فِيهَا، فَسِرْ فِي الْأَرْضِ عَلِّمِ الْجَاهِلَ وَثَبِّتِ الْعَالِمَ. [فَسَارَ] حَتَّى بَلَغَ مَغْرِبَ الشَّمْسِ ثُمَّ أَتَى السَّدَّيْنِ، وَهُمَا جَبَلَانِ لَيِّنَانِ يَنْزِلُ عَنْهُمَا كُلُّ شَيْءٍ كما قال تَعَالَى: ثُمَّ أَتْبَعَ سَبَبًا حَتَّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُونِهِمَا قَوْمًا لَا يَكَادُونَ يَفْقَهُونَ قَوْلًا  يَعْنِي غُتْمًا. فَيُقَالُ: إِنَّهُمْ هُمُ التُّرْكُ، أَبْنَاءُ عَمِّ يَأْجُوجَ وَمَأْجُوجَ فَذَكَرُوا لَهُ أَنَّ هَاتَيْنِ الْقَبِيلَتَيْنِ قَدْ تَعَدَّوْا عَلَيْهِمْ وَأَفْسَدُوا فِي بِلَادِهِمْ، وَقَطَعُوا السُّبُلَ عَلَيْهِمْ، وَبَذَلُوا لَهُ حِمْلًا وَهُوَ الْخَرَاجُ عَلَى أَنْ يُقِيمَ بَيْنَهُمْ وَبَيْنَهُمْ حَاجِزًا يَمْنَعُهُمْ مِنَ الْوُصُولِ إِلَيْهِمْ، فَامْتَنَعَ مِنْ أَخْذِ الْخَرَاجِ ; اكْتِفَاءً بِمَا أَعْطَاهُ اللَّهُ مِنَ الْأَمْوَالِ الْجَزِيلَةِ قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ ثُمَّ طَلَبَ مِنْهُمْ أَنْ يَجْمَعُوا لَهُ رِجَالًا وَآلَاتٍ لِيَبْنِيَ بَيْنَهُمْ وَبَيْنَهُمْ سَدًّا، وَهُوَ الرَّدْمُ بَيْنَ الْجَبَلَيْنِ، وَكَانُوا لَا يَسْتَطِيعُونَ الْخُرُوجَ إِلَيْهِمْ إِلَّا مِنْ بَيْنِهِمَا، وَبَقِيَّةُ ذَلِكَ بِحَارٌ مُغْرِقَةٌ، وَجِبَالٌ شَاهِقَةٌ، فَبَنَاهُ ثُمَّ سَارَ فَوَجَدَ يَأْجُوجَ وَمَأْجُوجَ يُقَاتِلُونَ قَوْمًا وُجُوهُهُمْ كَوُجُوهِ الْكِلَابِ،  ثُمَّ قَطَعَهُمْ، فَوَجَدَ أُمَّةً قِصَارًا يُقَاتِلُونَ الَّذِينَ وُجُوهُهُمْ كَوُجُوهِ الْكِلَابِ، ثُمَّ مَضَى فَوَجَدَ أُمَّةً مِنَ الْغَرَانِيقِ يُقَاتِلُونَ الْقَوْمَ الْقِصَارَ، ثُمَّ مَضَى فَوَجَدَ أُمَّةً مِنَ الْحَيَّاتِ تَلْتَقِمُ الْحَيَّةُ مِنْهَا الصَّخْرَةَ الْعَظِيمَةَ، ثُمَّ أَفْضَى إِلَى الْبَحْرِ الْمُدِيرِ بِالْأَرْضِ". قال ابن الأثير في كتابه الكامل وعنده أن ذا القرنين هو الإسكندر كَانَ فَيْلُفُوسُ أَبُو الْإِسْكَنْدَرِ الْيُونَانِيِّ مِنْ أَهْلِ بَلْدَةٍ يُقَالُ لَهَا مَقْدُونِيَّةُ، كَانَ مَلِكًا عَلَيْهَا وَعَلَى بِلَادٍ أُخْرَى، فَصَالَحَ دَارَا عَلَى خَرَاجٍ يَحْمِلُهُ إِلَيْهِ فِي كُلِّ سَنَةٍ. فَلَمَّا هَلَكَ فَيْلُفُوسَ مَلَكَ بَعْدَهُ ابْنُهُ الْإِسْكَنْدَرُ وَاسْتَوْلَى عَلَى بِلَادِ الرُّومِ أَجْمَعَ، فَقَوِيَ عَلَى دَارَا فَلَمْ يَحْمِلْ إِلَيْهِ مِنَ الْخَرَاجِ شَيْئًا وَكَانَ الْخَرَاجُ الَّذِي يَحْمِلُهُ بَيْضًا مِنْ ذَهَبٍ فَسَخِطَ عَلَيْهِ دَارَا وَكَتَبَ إِلَيْهِ يُؤَنِّبُهُ بِسُوءِ صَنِيعِهِ فِي تَرْكِ حَمْلِ الْخَرَاجِ، وَبَعَثَ إِلَيْهِ بِصَوْلَجَانٍ وَكُرَةٍ وَقَفِيزٍ مِنْ سِمْسِمٍ، وَكَتَبَ إِلَيْهِ: إِنَّهُ صَبِيٌّ، وَإِنَّهُ يَنْبَغِي لَهُ أَنْ يَلْعَبَ بِالصَّوْلَجَانِ، وَالْكُرَةِ، وَيَتْرُكَ الْمُلْكَ، وَإِنْ لَمْ يَفْعَلْ ذَلِكَ وَاسْتَعْصَى عَلَيْهِ بَعَثَ مَنْ يَأْتِيهِ بِهِ فِي وَثَاقٍ، وَإِنَّ عِدَّةَ جُنُودِهِ كَعِدَّةِ حَبِّ السِّمْسِمِ الَّذِي بَعَثَ بِهِ إِلَيْهِ. فَكَتَبَ إِلَيْهِ الْإِسْكَنْدَرُ: إِنَّهُ قَدْ فَهِمَ مَا كَتَبَ بِهِ، وَقَدْ نَظَرَ إِلَى مَا ذَكَرَ فِي كِتَابِهِ مِنْ إِرْسَالِهِ الصَّوْلَجَانَ، وَالْكُرَةَ، وَتَيَمَّنَ بِهِ لِإِلْقَاءِ الْمُلْقِي الْكُرَةَ إِلَى الصَّوْلَجَانِ وَاحْتِرَازِهِ إِيَّاهَا، وَشَبَّهَ الْأَرْضَ بِالْكُرَةِ، وَأَنَّهُ يَجُرُّ مُلْكَ دَارَا إِلَى مُلْكِهِ، وَتَيَمُّنُهُ بِالسِّمْسِمِ الَّذِي بَعَثَ كَتَيَمُّنِهِ بِالصَّوْلَجَانِ، وَالْكُرَةِ لِدَسَمِهِ وَبُعْدِهِ مِنَ الْمَرَارَةِ وَالْحَرَافَةِ، وَبَعَثَ إِلَيْهِ بِصُرَّةٍ فِيهَا خَرْدَلٌ، وَأَعْلَمَهُ فِي ذَلِكَ أَنَّ مَا بُعِثَ بِهِ إِلَيْهِ قَلِيلٌ وَلَكِنَّهُ مُرٌّ حَرِّيفٌ، وَأَنَّ جُنُودَهُ مِثْلَهُ. فَلَمَّا وَصَلَ كِتَابُهُ إِلَى دَارَا تَأَهَّبَ لِمُحَارَبَتِهِ. وَقَدْ زَعَمَ بَعْضُ الْعُلَمَاءِ بِأَخْبَارِ الْأَوَّلِينَ أَنَّ الْإِسْكَنْدَرَ الَّذِي حَارَبَ دَارَا بْنَ دَارَا هُوَ أَخُو دَارَا الْأَصْغَرُ الَّذِي حَارَبَهُ، وَأَنَّ أَبَاهُ دَارَا الْأَكْبَرَ كَانَ تَزَوَّجَ أُمَّ الْإِسْكَنْدَرِ، وَهِيَ ابْنَةُ مَلِكِ الرُّومِ، فَلَمَّا حُمِلَتْ إِلَيْهِ وَجَدَ نَتَنَ رِيحَهَا وَسَهَكَهَا، فَأَمَرَ أَنْ يُحْتَالَ لِذَلِكَ مِنْهَا، فَاجْتَمَعَ رَأْيُ أَهْلِ الْمَعْرِفَةِ فِي مُدَاوَاتِهَا عَلَى شَجَرَةٍ يُقَالُ لَهَا بِالْفَارِسِيَّةِ سَنْدَرُ، فَغُسِلَتْ بِمَائِهَا فَأَذْهَبَ ذَلِكَ كَثِيرًا مِنْ نَتَنِهَا وَلَمْ يَذْهَبْ كُلُّهُ، وَانْتَهَتْ نَفْسُهُ عَنْهَا، فَرَدَّهَا إِلَى أَهْلِهَا، وَقَدْ عَلِقَتْ مِنْهُ فَوَلَدَتْ عِنْدَ أَهْلِهَا غُلَامًا فَسَمَّتْهُ بِاسْمِ الشَّجَرَةِ الَّتِي غُسِلَتْ بِمَائِهَا مُضَافًا إِلَى اسْمِهَا. وَقَدْ هَلَكَ أَبُوهَا وَمَلَكَ الْإِسْكَنْدَرُ بَعْدَهُ، فَمَنَعَ الْخَرَاجَ الَّذِي كَانَ يُؤَدِّيهِ جَدُّهُ إِلَى دَارَا، فَأَرْسَلَ يَطْلُبُهُ، وَكَانَ بَيْضًا مِنْ ذَهَبٍ، فَأَجَابَهُ إِنِّي قَدْ ذَبَحْتُ الدَّجَاجَةَ الَّتِي كَانَتْ تَبِيضُ ذَلِكَ الْبَيْضَ وَأَكَلْتُ لَحْمَهَا، فَإِنْ أَحْبَبْتَ وَادَعْنَاكَ، وَإِنْ أَحْبَبْتَ نَاجَزْنَاكَ. ثُمَّ خَافَ الْإِسْكَنْدَرُ مِنَ الْحَرْبِ فَطَلَبَ الصُّلْحَ، فَاسْتَشَارَ دَارَا أَصْحَابَهُ، فَأَشَارُوا عَلَيْهِ بِالْحَرْبِ لِفَسَادِ قُلُوبِهِمْ عَلَيْهِ، فَعِنْدَ ذَلِكَ نَاجَزَهُ دَارَا الْقِتَالَ، فَكَتَبَ الْإِسْكَنْدَرُ إِلَى حَاجِبَيْ دَارَا وَحَكَّمَهُمَا عَلَى الْفَتْكِ بِدَارَا، فَاحْتَكَمَا شَيْئًا، وَلَمْ يَشْتَرِطَا أَنْفُسَهُمَا. فَلَمَّا الْتَقَيَا لِلْحَرْبِ طَعَنَ دَارَا حَاجِبَاهُ فِي الْوَقْعَةِ، وَكَانَتِ الْحَرْبُ بَيْنَهُمَا سَنَةً، فَانْهَزَمَ أَصْحَابُ دَارَا وَلَحِقَهُ الْإِسْكَنْدَرُ وَهُوَ بِآخِرِ رَمَقٍ. وَقِيلَ: بَلْ فَتَكَ بِهِ رَجُلَانِ مِنْ حَرَسِهِ مِنْ أَهْلِ هَمَذَانَ حُبًّا لِلرَّاحَةِ مِنْ ظُلْمِهِ، وَكَانَ فَتْكُهُمَا بِهِ لَمَّا رَأَيَا عَسْكَرَهُ قَدِ انْهَزَمَ عَنْهُ، وَلَمْ يَكُنْ ذَلِكَ بِأَمْرِ الْإِسْكَنْدَرِ، وَكَانَ قَدْ أَمَرَ الْإِسْكَنْدَرُ مُنَادِيًا يُنَادِي عِنْدَ هَزِيمَةِ عَسْكَرِ دَارَا أَنْ يُؤْسَرَ دَارَا وَلَا يُقْتَلَ، فَأُخْبِرَ بِقَتْلِهِ، فَنَزَلَ إِلَيْهِ وَمَسَحَ التُّرَابَ عَنْ وَجْهِهِ وَجَعَلَ رَأْسَهُ فِي حِجْرِهِ، وَقَالَ لَهُ: إِنَّمَا قَتَلَكَ أَصْحَابُكَ وَإِنَّنِي لَمْ أَهُمَّ بِقَتْلِكَ قَطُّ، وَلَقَدْ كُنْتُ أَرْغَبُ بِكَ يَا شَرِيفَ الْأَشْرَافِ وَيَا مَلِكَ الْمُلُوكِ وَحُرَّ الْأَحْرَارِ عَنْ هَذَا الْمَصْرَعِ، فَأَوْصِ بِمَا أَحْبَبْتَ، فَأَوْصَاهُ دَارَا أَنْ يَتَزَوَّجَ ابْنَتَهُ رُوشَنْكَ وَيَرْعَى حَقَّهَا وَيُعَظِّمَ قَدْرَهَا، وَيَسْتَبْقِيَ أَحْرَارَ فَارِسَ وَيَأْخُذَ لَهُ بِثَأْرِهِ مِمَّنْ قَتَلَهُ. فَفَعَلَ الْإِسْكَنْدَرُ ذَلِكَ أَجْمَعَ وَقَتَلَ حَاجِبَيْ دَارَا، وَقَالَ لَهُمَا: إِنَّكُمَا لَمْ تَشْتَرِطَا نُفُوسَكُمَا، فَقَتَلَهُمَا بَعْدَ أَنْ وَفَى لَهُمَا بِمَا ضَمِنَ لَهُمَا، وَقَالَ: لَيْسَ يَنْبَغِي أَنْ يُسْتَبْقَى قَاتِلُ الْمُلُوكِ إِلَّا بِذِمَّةٍ لَا تُخْفَرُ. وَكَانَ الْتِقَاؤُهُمَا بِنَاحِيَةِ خُرَاسَانَ مِمَّا يَلِي الْخَزَرَ، وَقِيلَ بِبِلَادِ الْجَزِيرَةِ عِنْدَ دَارَا. وَكَانَ مُلْكُ الرُّومِ قَبْلَ الْإِسْكَنْدَرِ مُتَفَرِّقًا فَاجْتَمَعَ، وَمُلْكُ فَارِسَ مُجْتَمِعًا فَتَفَرَّقَ. وَحَمَلَ الْإِسْكَنْدَرُ كُتُبًا، وَعُلُومًا لِأَهْلِ فَارِسَ مِنْ عُلُومٍ، وَنُجُومٍ، وَحِكْمَةٍ، وَنَقَلَهُ إِلَى الرُّومِيَّةِ فَجَمَعَ بَعْدَ هُلْكِ دَارَا مُلْكَ دَارَا فَمَلَكَ الْعِرَاقَ، وَالشَّامَ، وَالرُّومَ، وَمِصْرَ، وَالْجَزِيرَةَ، وَعَرَضَ جُنْدَهُ فَوَجَدَهُمْ عَلَى مَا قِيلَ أَلْفَ أَلْفٍ وَأَرْبَعَمِائَةِ أَلْفِ رَجُلٍ، مِنْهُمْ مِنْ جُنْدِهِ ثَمَانِمِائَةِ أَلْفِ رَجُلٍ، وَمِنْ جُنْدِ دَارَا سِتُّمِائَةِ أَلْفِ رَجُلٍ، وَتَقَدَّمَ بِهَدْمِ حُصُونِ فَارِسَ وَبُيُوتِ النِّيرَانِ وَقَتَلَ الْهَرَابِذَةَ، وَأَحْرَقَ كُتُبَهُمْ، وَاسْتَعْمَلَ عَلَى مَمْلَكَةِ فَارِسَ رِجَالًا، وَسَارَ قُدُمًا إِلَى أَرْضِ الْهِنْدِ، فَقَتَلَ مَلِكَهَا، وَفَتَحَ مُدَنَهَا، وَخَرَّبَ بُيُوتَ الْأَصْنَامِ، وَأَحْرَقَ كُتُبَ عُلُومِهِمْ، ثُمَّ سَارَ مِنْهَا إِلَى الصِّينِ، فَلَمَّا وَصَلَ إِلَيْهَا أَتَاهُ حَاجِبُهُ فِي اللَّيْلِ وَقَالَ: هَذَا رَسُولُ مَلِكِ الصِّينِ، فَأَحْضَرَهُ فَسَلَّمَ وَطَلَبَ الْخَلْوَةَ، فَفَتَّشُوهُ فَلَمْ يَرَوْا مَعَهُ شَيْئًا، فَخَرَجَ مَنْ كَانَ عِنْدَ الْإِسْكَنْدَرِ، فَقَالَ: أَنَا مَلِكُ الصِّينِ جِئْتُ أَسْأَلُكَ عَنِ الَّذِي تُرِيدُهُ، فَإِنْ كَانَ مِمَّا يُمْكِنُ عَمَلُهُ عَمِلْتُهُ وَتَرَكْتَ الْحَرْبَ. فَقَالَ لَهُ الْإِسْكَنْدَرُ: مَا الَّذِي آمَنَكَ مِنِّي ؟ قَالَ: عَلِمْتُ أَنَّكَ عَاقِلٌ حَكِيمٌ وَلَمْ يَكُنْ بَيْنِي وَبَيْنَكَ عَدَاوَةٌ وَلَا ذَحْلٌ، وَأَنْتَ تَعْلَمُ أَنَّكَ إِنْ قَتَلْتَنِي لَمْ يَكُنْ قَتْلِي سَبَبًا لِتَسْلِيمِ أَهْلِ الصِّينِ مُلْكِي إِلَيْكَ، ثُمَّ إِنَّكَ تُنْسَبُ إِلَى الْغَدْرِ. فَعَلِمَ أَنَّهُ عَاقِلٌ فَقَالَ لَهُ: أُرِيدُ مِنْكَ ارْتِفَاعَ مُلْكِكَ لِثَلَاثِ سِنِينَ عَاجِلًا وَنِصْفَ الِارْتِفَاعِ لِكُلِّ سَنَةٍ. قَالَ: قَدْ أَجَبْتُكَ وَلَكِنِ اسْأَلْنِي كَيْفَ حَالِي، قَالَ: كَيْفَ حَالُكَ ؟ قَالَ: أَكُونُ أَوَّلَ قَتِيلٍ لِمُحَارِبٍ وَأَوَّلَ أَكْلَةٍ لِمُفْتَرِسٍ. قَالَ: فَإِنْ قَنِعْتُ مِنْكَ بِارْتِفَاعِ سَنَتَيْنِ ؟ قَالَ: يَكُونُ حَالِي أَصْلَحَ قَلِيلًا. قَالَ: فَإِنْ قَنِعْتُ مِنْكَ بِارْتِفَاعِ سَنَةٍ ؟ قَالَ: يَبْقَى مُلْكِي وَتَذْهَبُ لَذَّاتِي. قَالَ: وَأَنَا أَتْرُكُ لَكَ مَا مَضَى وَآخَذُ الثُّلُثَ كُلَّ سَنَةٍ فَكَيْفَ يَكُونُ حَالُكَ قَالَ: يَكُونُ السُّدُسُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَمَصَالِحِ الْبِلَادِ، وَالسُّدُسُ لِي، وَالثُّلُثُ لِلْعَسْكَرِ، وَالثُّلُثُ لَكَ. قَالَ: قَدْ قَنِعْتُ مِنْكَ بِذَلِكَ. فَشَكَرَهُ وَعَادَ، وَسَمِعَ الْعَسْكَرُ بِذَلِكَ فَفَرِحُوا بِالصُّلْحِ. فَلَمَّا كَانَ الْغَدُ خَرَجَ مَلِكُ الصِّينِ بِعَسْكَرٍ عَظِيمٍ أَحَاطَ بِعَسْكَرِ الْإِسْكَنْدَرِ، فَرَكِبَ الْإِسْكَنْدَرُ وَالنَّاسُ، فَظَهَرَ مَلِكُ الصِّينِ عَلَى الْفِيلِ وَعَلَى رَأْسِهِ التَّاجُ، فَقَالَ لَهُ الْإِسْكَنْدَرُ: أَغَدَرْتَ ؟ قَالَ: لَا وَلَكِنِّي أَرَدْتُ أَنْ تَعْلَمَ أَنِّي لَمْ أُطِعْكَ مِنْ ضَعْفٍ وَلَكِنِّي لَمَّا رَأَيْتُ الْعَالَمَ الْعُلْوِيَّ مُقْبِلًا عَلَيْكَ أَرَدْتُ طَاعَتَهُ بِطَاعَتِكَ، وَالْقُرْبَ مِنْهُ بِالْقُرْبِ مِنْكَ، فَقَالَ لَهُ الْإِسْكَنْدَرُ: لَا يُسَامُ مِثْلُكَ الْجِزْيَةَ، فَمَا رَأَيْتُ بَيْنِي وَبَيْنَكَ مَنْ يَسْتَحِقُّ الْفَضْلَ وَالْوَصْفَ بِالْعَقْلِ غَيْرَكَ، وَقَدْ أَعْفَيْتُكَ مِنْ جَمِيعِ مَا أَرَدْتُهُ مِنْكَ وَأَنَا مُنْصَرِفٌ عَنْكَ. فَقَالَ لَهُ مَلِكُ الصِّينِ: فَلَسْتَ تَخْسَرُ، وَبَعَثَ إِلَيْهِ بِضِعْفِ مَا كَانَ قَرَّرَهُ، وَسَارَ الْإِسْكَنْدَرُ عَنْهُ مِنْ يَوْمِهِ وَدَانَتْ لَهُ عَامَّةُ الْأَرَضِينَ فِي الشَّرْقِ وَالْغَرْبِ وَمَلَكَ التُّبَّتَ وَغَيْرَهَا. وعند ابن الأثير في كتابه الكامل وعنده أن ذا القرنين هو الإسكندر وَمِنْ حِيَلِ الْإِسْكَنْدَرِ فِي حُرُوبِهِ أَنَّهُ لَمَّا حَارَبَ دَارَا خَرَجَ إِلَى بَيْنَ الصَّفَّيْنِ وَأَمَرَ مُنَادِيًا فَنَادَى: يَا مَعْشَرَ الْفُرْسِ، قَدْ عَلِمْتُمْ مَا كَتَبْتُمْ إِلَيْنَا وَمَا كَتَبْنَا إِلَيْكُمْ مِنَ الْأَمَانِ، فَمَنْ كَانَ مِنْكُمْ عَلَى الْوَفَاءِ فَلْيَعْتَزِلْ فَإِنَّهُ يَرَى مِنَّا الْوَفَاءَ. فَاتَّهَمَتِ الْفُرْسُ بَعْضُهَا بَعْضًا وَاضْطَرَبُوا. وَمِنْ حِيَلِهِ أَنَّهُ تَلَقَّاهُ مَلِكُ الْهِنْدِ بِالْفِيَلَةِ، فَنَفَرَتْ خَيْلُ أَصْحَابِهِ عَنْهَا، فَعَادَ عَنْهُ وَأَمَرَ بِاتِّخَاذِ فِيَلَةٍ مِنْ نُحَاسٍ وَأَلْبَسَهَا السِّلَاحَ وَجَعَلَهَا مَعَ الْخَيْلِ حَتَّى أَلِفَتْهَا، ثُمَّ عَادَ إِلَى الْهِنْدِ، فَخَرَجَ إِلَيْهِ مَلِكُ الْهِنْدِ، فَأَمَرَ الْإِسْكَنْدَرَ بِتِلْكَ الْفِيَلَةِ فَمُلِئَتْ بُطُونُهَا مِنَ النِّفْطِ وَالْكِبْرِيتِ، وَجَرَتْ عَلَى الْعَجَلِ فِي وَسَطِ الْمَعْرَكَةِ وَمَعَهَا جَمْعٌ مِنْ أَصْحَابِهِ، فَلَمَّا نَشِبَتِ الْحَرْبُ أَمَرَ بِإِشْعَالِ النَّارِ فِي تِلْكَ الْفِيَلَةِ، فَلَمَّا حَمِيَتِ انْكَشَفَ أَصْحَابُهُ عَنْهَا وَغَشِيَتْهَا فِيَلَةُ الْهِنْدِ، فَضَرَبَتْهَا بِخَرَاطِيمِهَا فَاحْتَرَقَتْ وَوَلَّتْ هَارِبَةً رَاجِعَةً إِلَى الْهِنْدِ، فَانْهَزَمُوا بَيْنَ يَدَيْهَا. وَمِنْ حِيَلِهِ أَنَّهُ أَنْزَلَ عَلَى مَدِينَةٍ حَصِينَةٍ وَكَانَ بِهَا كَثِيرٌ مِنَ الْأَقْوَاتِ وَبِهَا عُيُونُ مَاءٍ، فَعَادَ عَنْهَا فَأَرْسَلَ إِلَيْهَا قَوْمًا عَلَى هَيْئَةِ التُّجَّارِ وَمَعَهُمْ أَمْتِعَةٌ يَبِيعُونَهَا وَأَمَرَهُمْ بِمُشْتَرَى الطَّعَامِ وَالْمَغَالَاتِ فِي ثَمَنِهَا، فَإِذَا صَارَ عِنْدَهُمْ أَحْرَقُوهُ وَهَرَبُوا، فَفَعَلُوا ذَلِكَ وَهَرَبُوا إِلَيْهِ فَأَنْفَذَ السَّرَايَا إِلَى سَوَادِ تِلْكَ الْمَدِينَةِ وَأَمَرَهُمْ بِالْغَارَةِ مَرَّةً بَعْدَ أُخْرَى، فَهَرَبُوا وَدَخَلُوا الْبَلَدَ لِيَحْتَمُوا بِهِ، فَسَارَ الْإِسْكَنْدَرُ إِلَيْهِمْ، فَلَمْ يَمْتَنِعُوا عَلَيْهِ. وَكَتَبَ إِلَى أَرِسْطَا طَالِيسَ يَذْكُرُ لَهُ أَنَّهُ مِنْ خَاصَّةِ الرُّومِ جَمَاعَةٌ لَهُمْ هِمَمٌ بَعِيدَةٌ وَنُفُوسٌ كَبِيرَةٌ وَشُجَاعَةٌ، وَأَنَّهُ يَخَافُهُمْ عَلَى نَفْسِهِ وَيَكْرَهُ قَتْلَهُمْ بِالظِّنَّةِ. فَكَتَبَ إِلَيْهِ أَرِسْطَا طَالِيسُ: فَهِمْتُ كِتَابَكَ، فَإِنَّ مَا ذَكَرْتَ مِنْ بُعْدِ هِمَمِهِمْ فَإِنَّ الْوَفَاءَ مِنْ بُعْدِ الْهِمَّةِ وَكِبَرِ النَّفْسِ، وَالْغَدْرَ مِنْ دَنَاءَةِ النَّفْسِ وَخِسَّتِهَا، وَأَمَّا شَجَاعَتُهُمْ وَنَقْصُ عُقُولِهِمْ، فَمَنْ كَانَتْ هَذِهِ حَالَهُ فَرَفِّهْهُ فِي مَعِيشَتِهِ وَاخْصُصْهُ بِحِسَانِ النِّسَاءِ، فَإِنَّ رَفَاهِيَةَ الْعَيْشِ تُمِيتُ الشَّجَاعَةَ، وَتُحَبِّبُ السَّلَامَةَ، وَإِيَّاكَ وَالْقَتْلَ فَإِنَّهُ ذِلَّةٌ لَا تُسْتَقَالُ وَذَنْبٌ لَا يُغْفَرُ، وَعَاقِبْ بِدُونِ الْقَتْلِ تَكُنْ قَادِرًا عَلَى الْعَفْوِ، فَمَا أَحْسَنَ الْعَفْوَ مِنَ الْقَادِرِ، وَلْيَحْسُنْ خُلُقُكَ تَخْلُصْ لَكَ النِّيَّاتُ بِالْمَحَبَّةِ، وَلَا تُؤْثِرْ نَفْسَكَ عَلَى أَصْحَابِكَ، فَلَيْسَ مَعَ الِاسْتِئْثَارِ مَحَبَّةٌ، وَلَا مَعَ الْمُؤَاسَاةِ بُغْضَةٌ. وَكَتَبَ إِلَى أَرِسْطَا طَالِيسَ أَيْضًا لَمَّا مَلَكَ بِلَادَ فَارِسَ يَذْكُرُ أَنَّهُ رَأَى بِإِيرَانِ شَهْرَ رِجَالًا ذَوِي رَأْيٍ، وَصَرَامَةٍ، وَشَجَاعَةٍ، وَجَمَالٍ، وَأَنْسَابٍ رَفِيعَةٍ، وَأَنَّهُ إِنَّمَا مَلَكَهُمْ بِالْحَظِّ وَالْإِنْفَاقِ، وَأَنَّهُ لَا يَأْمَنُ - إِنْ سَافَرَ عَنْهُمْ فَأَفْرَغَهُمْ - وُثُوبَهُمْ وَأَنَّهُ لَا يُكْفَى شَرَّهُمْ بِبَوَارِهِمْ. فَكَتَبَ إِلَيْهِ: قَدْ فَهِمْتُ كِتَابَكَ فِي رِجَالِ فَارِسَ، فَأَمَّا قَتْلُهُمْ فَهُوَ مِنَ الْفَسَادِ وَالْبَغْيِ الَّذِي لَا يُؤْمَنُ عَاقِبَتُهُ، وَلَوْ قَتَلْتَهُمْ لَأَنَبْتَ أَهْلَ الْبَلَدِ أَمْثَالَهُمْ وَصَارَ جَمِيعُ أَهْلِ الْبَلَدِ أَعْدَاءَكَ بِالطَّبْعِ وَأَعْدَاءَ عَقِبِكَ لِأَنَّكَ تَكُونُ قَدْ وَتَرْتَهُمْ بِغَيْرِ حَرْبٍ، وَأَمَّا إِخْرَاجُكَ إِيَّاهُمْ مِنْ عَسْكَرِكَ فَمُخَاطَرَةٌ بِنَفْسِكَ وَأَصْحَابِكَ، وَلَكِنِّي أُشِيرُ عَلَيْكَ بِرَأْيٍ هُوَ أَبْلَغُ مِنَ الْقَتْلِ، وَهُوَ أَنْ تَسْتَدْعِيَ مِنْهُمْ أَوْلَادَ الْمُلُوكِ وَمَنْ يَصْلُحُ لِلْمُلْكِ فَتُقَلِّدَهُمُ الْبُلْدَانَ وَتَجْعَلَ كُلَّ وَاحِدٍ مِنْهُمْ مَلِكًا بِرَأْسِهِ فَتَتَفَرَّقَ كَلِمَتُهُمْ وَيَقَعَ بَأْسُهُمْ بَيْنَهُمْ وَيَجْتَمِعُونَ عَلَى الطَّاعَةِ وَالْمَحَبَّةِ لَكَ وَيَرَوْنَ أَنْفُسَهُمْ صَنِيعَتَكَ. فَفَعَلَ الْإِسْكَنْدَرُ ذَلِكَ، فَهُمْ مُلُوكُ الطَّوَائِفِ، وَقِيلَ فِي مُلُوكِ الطَّوَائِفِ غَيْرُ هَذَا السَّبَبِ

     ✧ Mention of a portion of his accounts Abū al-Ḥusayn b. al-Munādī narrated with a chain of transmission he had from ʿUtbah b. ʿĀmir al-Juhanī that the Prophet ﷺ mentioned Dhū al-Qarnayn and said: "The first of his affair was that he was a youth from the Romans who was given dominion until he came to the land of Egypt, and he built near it a city called Alexandria. When he had finished building it, an angel came to him and ascended with him, and said to him: 'Look at what is beneath you.' He said: 'I see my city and I see other cities with it.' Then he ascended with him further and said to him: 'Look.' He said: 'The cities have become mixed together.' Then he increased further and said to him: 'Look.' He said: 'I see my city alone; I do not see anything other than it.' The angel said to him: 'That is the whole earth, and this blackness that you see is the sea surrounding it. Allah only wished to show you the earth and that He has granted you authority in it. So travel through the earth, teach the ignorant, and strengthen the learned.' [So he traveled] until he reached the setting place of the sun, then he came to the two barriers, which are two soft mountains from which everything slides down, as Allah the Exalted said: Then he followed a way until, when he reached between the two barriers, he found before them a people who could hardly understand speech (Q 18:93), meaning they were barbarous in tongue. It is said that they are the Turks, cousins of Yaʾjūj and Maʾjūj. They mentioned to him that these two tribes had transgressed against them and wrought corruption in their lands and cut off the roads against them, and they offered him a tribute, which is the land tax, provided that he set up between them and those tribes a barrier preventing them from reaching them. He refused to take the land tax, being content with the abundant wealth Allah had given him. He said: That wherein my Lord has established me is better. Then he asked them to gather for him men and tools in order to build between them and those tribes a dam, which is the barrier between the two mountains. They could only come out to them from between the two mountains, and the rest of that area is drowning seas and towering mountains. So he built it, then traveled on and found Yaʾjūj and Maʾjūj fighting a people whose faces were like the faces of dogs. Then he passed them by and found a short-statured nation fighting those whose faces were like the faces of dogs. Then he went on and found a nation of cranes fighting the short people. Then he went on and found a nation of serpents, one of whose serpents swallows a great rock. Then he came out to the sea that encircles the earth." Ibn al-Athīr said in his book al-Kāmil, holding the view that Dhū al-Qarnayn is Alexander: Faylafūs, the father of Alexander the Greek, was from a town called Macedonia. He was king over it and over other lands, and he made peace with Dārā on the condition of a tribute that he would bring to him each year. When Faylafūs perished, his son Alexander ruled after him and took possession of all the lands of the Romans. He became strong against Dārā and did not carry anything of the tribute to him. The tribute he used to carry was eggs of gold. Dārā became angry with him and wrote to him, rebuking him for his evil deed in abandoning the carrying of the tribute, and sent him a polo stick, a ball, and a measure of sesame, and wrote to him: "He is a boy, and it behooves him to play with the polo stick and the ball and leave kingship. If he does not do that and disobeys him, he will send someone to bring him in bonds, and the number of his soldiers is like the number of sesame seeds that he sent to him." Alexander wrote to him: "He has understood what he wrote, and he has looked at what he mentioned in his letter of sending the polo stick and the ball, and took it as a good omen because the one who throws the ball at the stick guards it, and he likened the earth to the ball, and that he will draw Dārā's dominion into his own dominion. And he takes the sesame he sent as a good omen, just as he did with the polo stick and the ball, because of its richness and its remoteness from bitterness and pungency." And he sent to him a purse containing mustard, informing him in that that what was sent to him is little but bitter and pungent, and that his soldiers are like it. When his letter reached Dārā, he prepared to fight him. Some scholars of the accounts of the ancients have claimed that the Alexander who fought Dārā b. Dārā is the brother of Dārā the Younger whom he fought, and that his father Dārā the Elder had married Alexander's mother, who was the daughter of the king of the Romans. When she was brought to him, he found her odor and rank smell offensive, so he ordered that a remedy be sought for that from her. The opinion of the people of knowledge in treating her settled on a tree called in Persian sandar, and she was washed with its water, and that removed much of her odor but not all of it. He turned away from her, so he returned her to her family, and she had conceived from him, and she gave birth among her family to a boy, so she named him after the name of the tree with whose water she was washed, in addition to its name. Her father had perished and Alexander ruled after him, so he withheld the tribute that his grandfather used to pay to Dārā, which was eggs of gold. Dārā sent to demand it, and he answered him: "I have slaughtered the hen that used to lay that egg and eaten its meat. If you wish, we will make peace with you, and if you wish, we will fight you at once." Then Alexander feared the war and sought peace. Dārā consulted his companions, and they advised him to fight because their hearts were corrupt toward him. Thereupon Dārā engaged him in battle. Alexander wrote to Dārā's two chamberlains and granted them authority over the assassination of Dārā. They stipulated something but did not stipulate safety for themselves. When the two armies met in battle, Dārā's two chamberlains stabbed him in the encounter, and the war between them lasted a year. Dārā's companions were defeated, and Alexander reached him while he was at his last breath. It is said: rather, two men of his guard from the people of Hamadhān assassinated him out of desire for relief from his oppression. Their assassination of him occurred when they saw his army defeated from around him, and that was not by Alexander's command. Alexander had ordered a crier to proclaim, when Dārā's army was routed, that Dārā should be taken captive and not killed. He was informed of his killing, so he dismounted to him, wiped the dust from his face, placed his head in his lap, and said to him: "It was your companions who killed you. I never intended to kill you. I had desired for you, O noble of nobles, O king of kings, O free of the free, a better fate than this fall. So make whatever bequest you wish." Dārā bequeathed to him that he marry his daughter Rūshanak, safeguard her right, honor her status, preserve the free men of Persia, and avenge him against whoever killed him. Alexander did all of that, and he killed Dārā's two chamberlains, saying to them: "You did not stipulate safety for yourselves," and he killed them after fulfilling what he had guaranteed them, and said: "It is not fitting that a killer of kings be spared except with a covenant that must not be violated." Their meeting took place in the region of Khurāsān adjoining the Khazar, and it is said in the lands of al-Jazīrah near Dārā. The dominion of the Romans before Alexander was divided, and it became united, while the dominion of Persia was united and it became divided. Alexander carried books and sciences of the people of Persia, among sciences, astronomy, and wisdom, and transferred them to the Roman lands. After the perishing of Dārā, he gathered Dārā's dominion and ruled Iraq, Syria, Rome, Egypt, and al-Jazīrah. He reviewed his army and found them, as it is said, one million four hundred thousand men. Of his own army there were eight hundred thousand men, and of Dārā's army six hundred thousand men. He proceeded to demolish the fortresses of Persia and the fire temples, killed the hērbads, burned their books, appointed men over the kingdom of Persia, and marched forward to the land of India. He killed its king, conquered its cities, destroyed the idol temples, and burned their books of learning. Then he marched from there to China. When he reached it, his chamberlain came to him at night and said: "This is the messenger of the king of China." He brought him in, and he greeted and asked for privacy. They searched him and saw nothing with him. Those who were with Alexander went out, and he said: "I am the king of China. I have come to ask you about what you want. If it is among what can be done, I will do it and you will leave off war." Alexander said to him: "What has made you feel safe from me?" He said: "I know that you are intelligent and wise, and there is no enmity or blood-feud between me and you, and you know that if you kill me, my killing will not be a cause for the people of China to surrender my kingdom to you, and then you would be attributed with treachery." He knew that he was intelligent, so he said to him: "I want from you the revenue of your kingdom for three years immediately, and half the revenue for every year." He said: "I have answered you, but ask me how my condition will be." He said: "How will your condition be?" He said: "I will be the first slain by a warrior and the first eaten by a predator." He said: "What if I am content with the revenue of two years from you?" He said: "My condition will be a little better." He said: "What if I am content with the revenue of one year from you?" He said: "My kingdom will remain and my pleasures will depart." He said: "And I will leave you what is past and take one third every year; how will your condition be?" He said: "One sixth will be for the poor and the needy and the welfare of the lands, one sixth for me, one third for the army, and one third for you." He said: "I am content with that from you." He thanked him and returned, and the army heard of that and rejoiced at the peace. On the next day, the king of China came out with a great army that surrounded Alexander's army. Alexander and the people mounted, and the king of China appeared on an elephant with the crown on his head. Alexander said to him: "Have you acted treacherously?" He said: "No, but I wanted you to know that I did not obey you out of weakness. Rather, when I saw the celestial world favoring you, I wanted to obey it by obeying you, and to draw near to it by drawing near to you." Alexander said to him: "A man like you should not be subjected to tribute. I have not seen between me and you anyone who deserves excellence and description with intelligence other than you. I have exempted you from all that I wanted from you, and I am turning away from you." The king of China said to him: "You will not lose." And he sent him double what he had stipulated, and Alexander departed from him that very day, and the generality of the lands in the east and the west submitted to him, and he ruled Tibet and other lands. And in Ibn al-Athīr's book al-Kāmil, holding the view that Dhū al-Qarnayn is Alexander: Among Alexander's stratagems in his wars was that when he fought Dārā, he went out between the two ranks and ordered a crier to proclaim: "O company of the Persians, you know what you wrote to us and what we wrote to you of safety. Whoever among you remains true to it, let him withdraw, for he will see faithfulness from us." The Persians suspected one another and fell into confusion. Among his stratagems was that the king of India met him with elephants, and the horses of his companions shied away from them. He turned away from him and ordered the making of elephants of brass, dressed them in armor, and placed them with the horses until they became accustomed to them. Then he returned to India, and the king of India came out to him. Alexander ordered those elephants, and their bellies were filled with naphtha and sulfur, and they moved on wheels in the middle of the battle, accompanied by a group of his companions. When the battle became fierce, he ordered fire to be lit in those elephants. When they became hot, his companions withdrew from them, and the elephants of India mingled with them, striking them with their trunks, and they caught fire and turned fleeing back to the Indians, who were routed before them. Among his stratagems was that he encamped against a fortified city that had abundant provisions and springs of water. He turned away from it, then sent to it people in the guise of merchants carrying goods to sell, and ordered them to buy food and to pay high prices for it. When it came into their possession, they burned it and fled. They did that and fled to him, and he dispatched raiding parties to the surrounding area of that city, ordering them to raid time after time. The people fled and entered the city to seek protection in it. Alexander marched against them, and they did not resist him. He wrote to Aristotle mentioning to him that among the elite of the Romans there was a group with far-reaching aspirations, great souls, and courage, and that he feared them for himself and disliked killing them on suspicion. Aristotle wrote to him: "I have understood your letter. As for what you mentioned of their far-reaching aspirations, faithfulness comes from far-reaching aspiration and greatness of soul, while treachery comes from baseness and meanness of soul. As for their courage and deficiency of intellect, whoever is in this condition, give him ease in his livelihood and single him out with beautiful women, for ease of living kills courage and makes one love safety. Beware of killing, for it is a humiliation that cannot be rescinded and a sin that is not forgiven. Punish with less than killing so that you may be able to pardon. How excellent is pardon from one who is able. Let your character be good so that intentions become sincere to you through love. Do not prefer yourself over your companions, for with selfishness there is no love, and with sharing there is no hatred." He also wrote to Aristotle when he had ruled the lands of Persia, mentioning that he had seen in Iran Shahr men of judgment, firmness, courage, beauty, and noble lineages, and that he had only ruled them by fortune and expenditure, and that he did not feel safe if he traveled away from them and left them, from their leaping upon him, and that their evil would not be averted by destroying them. He wrote to him: "I have understood your letter about the men of Persia. As for killing them, it is of the corruption and transgression whose outcome is not safe. If you killed them, you would produce from the people of the land their likes, and all the people of the land would become your enemies by nature and the enemies of your posterity, because you would have wronged them without war. As for expelling them from your army, that is a risk to yourself and your companions. But I counsel you with an opinion more effective than killing, which is to summon from among them the sons of kings and those fit for kingship, entrust them with the lands, and make each one of them a king in his own right, so that their unity will be divided and their might will fall among themselves, and they will gather upon obedience and love for you and consider themselves your creatures." Alexander did that, and they are the kings of the factions. Other reasons are also mentioned for the kings of the factions.

344. Tarikh (al-Tabari) 345No grade recorded

     اخْتَلَفَتِ الْأَقْوَالُ فِيهِمْ، وَالصَّحِيحُ أَنَّهُمْ نَوْعٌ مِنَ التُّرْكِ لَهُمْ شَوْكَةٌ وَفِيهِمْ شَرٌّ، وَهُمْ كَثِيرُونَ، وَكَانُوا يُفْسِدُونَ فِيمَا يُجَاوِرُهُمْ مِنَ الْأَرْضِ، وَيُخَرِّبُونَ مَا قَدَرُوا عَلَيْهِ مِنَ الْبِلَادِ، وَيُؤْذُونَ مَنْ يَقْرُبُ مِنْهُمْ. وقيل هُمْ مِنْ ذُرِّيَّةِ آدَمَ بِلَا خِلَافٍ نَعْلَمُهُ، ثُمَّ الدَّلِيلُ عَلَى ذَلِكَ، مَا ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ طَرِيقِ الْأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيدٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: يَقُولُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ: يَا آدَمُ، قُمْ فَابْعَثْ بَعْثَ النَّارِ مِنْ ذُرِّيَّتِكَ. فَيَقُولُ: يَا رَبِّ، وَمَا بَعْثُ النَّارِ ؟ فَيَقُولُ: مِنْ كُلِّ أَلْفٍ تِسْعُمِائَةٍ وَتِسْعَةٌ وَتِسْعُونَ إِلَى النَّارِ، وَوَاحِدٌ إِلَى الْجَنَّةِ. فَحِينَئِذٍ يَشِيبُ الصَّغِيرُ، وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا، وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ. قَالُوا: يَا رَسُولَ اللَّهِ، أَيُّنَا ذَلِكَ الْوَاحِدُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَبْشِرُوا ; فَإِنَّ مِنْكُمْ وَاحِدًا، وَمِنْ يَأْجُوجَ وَمَأْجُوجَ أَلْفًا وَفِي رِوَايَةٍ: فَقَالَ: أَبْشِرُوا فَإِنَّ فِيكُمْ أُمَّتَيْنِ ; مَا كَانَتَا فِي شَيْءٍ إِلَّا كَثَّرَتَاهُ - أَيْ غَلَبَتَاهُ - كَثْرَةً وَهَذَا يَدُلُّ عَلَى كَثْرَتِهِمْ، وَأَنَّهُمْ أَضْعَافُ النَّاسِ مِرَارًا عَدِيدَةً. ثُمَّ هُمْ مِنْ ذُرِّيَّةِ نُوحٍ ; لِأَنَّ اللَّهَ تَعَالَى أَخْبَرَ أَنَّهُ اسْتَجَابَ لِعَبْدِهِ نُوحٍ فِي دُعَائِهِ عَلَى أَهْلِ الْأَرْضِ بِقَوْلِهِ: رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا [ نُوحٍ: 26 ]. وَقَالَ تَعَالَى: فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ [ الْعَنْكَبُوتِ: 15 ]. وَقَالَ: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ [ الصَّافَّاتِ: 77 ]. وَتَقَدَّمَ فِي الْحَدِيثِ الْمَرْوِيِّ فِي " الْمُسْنَدِ " و " السُّنَنِ ": أَنَّ نُوحًا وُلِدَ لَهُ ثَلَاثَةٌ ; وَهُمْ سَامٌ، وَحَامٌ، وَيَافِثُ، فَسَامٌ أَبُو الْعَرَبِ، وَحَامٌ أَبُو السُّودَانِ وَيَافِثُ أَبُو التُّرْكِ، فَيَأْجُوجُ وَمَأْجُوجُ طَائِفَةٌ مِنَ التُّرْكِ، وَهُمْ مَغْلُ الْمَغُولِ، وَهُمْ أَشَدُّ بَأْسًا وَأَكْثَرُ فَسَادًا مِنْ هَؤُلَاءِ، وَنِسْبَتُهُمْ إِلَيْهِمْ كَنِسْبَةِ هَؤُلَاءِ إِلَى غَيْرِهِمْ. وَقَدْ قِيلَ: إِنَّ التُّرْكَ إِنَّمَا سُمُّوا بِذَلِكَ حِينَ بَنَى ذُو الْقَرْنَيْنِ السَّدَّ وَأَلْجَأَ يَأْجُوجَ وَمَأْجُوجَ إِلَى مَا وَرَاءَهُ، فَبَقِيَتْ مِنْهُمْ طَائِفَةٌ لَمْ يَكُنْ عِنْدَهُمْ كَفَسَادِهِمْ فَتُرِكُوا مِنْ وَرَائِهِ. فَلِهَذَا قِيلَ لَهُمُ: التُّرْكُ. وَمَنْ زَعَمَ أَنَّ يَأْجُوجَ وَمَأْجُوجَ خُلِقُوا مِنْ نُطْفَةِ آدَمَ حِينَ احْتَلَمَ، فَاخْتَلَطَتْ بِتُرَابٍ فَخُلِقُوا مِنْ ذَلِكَ، وَأَنَّهُمْ لَيْسُوا مِنْ حَوَّاءَ، فَهُوَ قَوْلٌ حَكَاهُ الشَّيْخُ أَبُو زَكَرِيَّا النَّوَاوِيُّ، فِي " شَرْحِ مُسْلِمٍ " وَغَيْرِهِ، وَضَعَّفُوهُ، وَهُوَ جَدِيرٌ بِذَلِكَ ; إِذْ لَا دَلِيلَ عَلَيْهِ بَلْ هُوَ مُخَالِفٌ لِمَا ذَكَرْنَاهُ مِنْ أَنَّ جَمِيعَ النَّاسِ الْيَوْمَ مِنْ ذُرِّيَّةِ نُوحٍ، بِنَصِّ الْقُرْآنِ. وَهَكَذَا مَنْ زَعَمَ أَنَّهُمْ عَلَى أَشْكَالٍ مُخْتَلِفَةٍ وَأَطْوَالٍ مُتَبَايِنَةٍ جِدًّا ; فَمِنْهُمْ مَنْ هُوَ كَالنَّخْلَةِ السَّحُوقِ، وَمِنْهُمْ مَنْ هُوَ غَايَةٌ فِي الْقِصَرِ، وَمِنْهُمْ مَنْ يَفْتَرِشُ أُذُنًا مِنْ أُذُنَيْهِ وَيَتَغَطَّى بِالْأُخْرَى، فَكُلُّ هَذِهِ أَقْوَالٌ بِلَا دَلِيلٍ، وَرَجْمٌ بِالْغَيْبِ بِغَيْرِ بُرْهَانٍ. وَالصَّحِيحُ أَنَّهُمْ مِنْ بَنِي آدَمَ وَعَلَى أَشْكَالِهِمْ وَصِفَاتِهِمْ. وَقَدْ قَالَ النَّبِيُّ ﷺ: إِنَّ اللَّهَ خَلَقَ آدَمَ وَطُولُهُ سِتُّونَ ذِرَاعًا، ثُمَّ لَمْ يَزَلِ الْخَلْقُ يَنْقُصُ حَتَّى الْآنَ وَهَذَا فَيْصَلٌ فِي هَذَا الْبَابِ وَغَيْرِهِ. وَمَا قِيلَ مِنْ أَنَّ أَحَدَهُمْ لَا يَمُوتُ حَتَّى يَرَى مِنْ ذُرِّيَّتِهِ أَلْفًا، فَإِنْ صَحَّ فِي خَبَرٍ قُلْنَا بِهِ، وَإِلَّا فَلَا نَرُدُّهُ، إِذْ يَحْتَمِلُهُ الْعَقْلُ، وَالنَّقْلُ أَيْضًا قَدْ يُرْشِدُ إِلَيْهِ. وَاللَّهُ أَعْلَمُ. بَلْ قَدْ وَرَدَ حَدِيثٌ مُصَرِّحٌ بِذَلِكَ، إِنْ صَحَّ ; قَالَ الطَّبَرَانِيُّ بسنده عن عَبْدِ اللَّهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ ﷺ قَالَ: إِنَّ يَأْجُوجَ وَمَأْجُوجَ مِنْ وَلَدِ آدَمَ، وَلَوْ أُرْسِلُوا لَأَفْسَدُوا عَلَى النَّاسِ مَعَائِشَهُمْ، وَلَنْ يَمُوتَ مِنْهُمْ رَجُلٌ إِلَّا تَرَكَ مِنْ ذُرِّيَّتِهِ أَلْفًا فَصَاعِدًا. وَإِنَّ مِنْ وَرَائِهِمْ ثَلَاثَ أُمَمٍ: تَاوِيلَ، وَتَارِيسَ، وَمَنْسَكَ وَهُوَ حَدِيثٌ غَرِيبٌ جِدًّا وَإِسْنَادُهُ ضَعِيفٌ. وَفِيهِ نَكَارَةٌ شَدِيدَةٌ. وَأَمَّا الْحَدِيثُ الَّذِي ذَكَرَهُ ابْنُ جَرِيرٍ فِي " تَارِيخِهِ "، أَنَّ رَسُولَ اللَّهِ ﷺ ذَهَبَ إِلَيْهِمْ لَيْلَةَ الْإِسْرَاءِ فَدَعَاهُمْ إِلَى اللَّهِ فَامْتَنَعُوا مِنْ إِجَابَتِهِ وَمُتَابَعَتِهِ، وَأَنَّهُ دَعَا تِلْكَ الْأُمَمَ الَّتِي هُنَاكَ ; تَارِيسَ، وَتَاوِيلَ، وَمَنْسَكَ، فَأَجَابُوهُ، فَهُوَ حَدِيثٌ مَوْضُوعٌ اخْتَلَقَهُ أَبُو نُعَيْمٍ عُمَرُ بْنُ الصُّبْحِ أَحَدُ الْكَذَّابِينَ الْكِبَارِ الَّذِينَ اعْتَرَفُوا بِوَضْعِ الْحَدِيثِ. وَاللَّهُ أَعْلَمُ. فَإِنْ قِيلَ: فَكَيْفَ دَلَّ الْحَدِيثُ الْمُتَّفَقُ عَلَيْهِ أَنَّهُمْ فِدَاءُ الْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ، وَأَنَّهُمْ فِي النَّارِ، وَلَمْ يُبْعَثْ إِلَيْهِمْ رُسُلٌ وَقَدْ قَالَ اللَّهُ تَعَالَى: وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا ؟ فَالْجَوَابُ أَنَّهُمْ لَا يُعَذَّبُونَ إِلَّا بَعْدَ قِيَامِ الْحُجَّةِ عَلَيْهِمْ، وَالْإِعْذَارِ إِلَيْهِمْ، كَمَا قَالَ تَعَالَى: وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا فَإِنْ كَانُوا فِي الزَّمَنِ الَّذِي قَبْلَ بَعْثِ مُحَمَّدٍ ﷺ قَدْ أَتَتْهُمْ رُسُلٌ مِنْهُمْ، فَقَدْ قَامَتْ عَلَى أُولَئِكَ الْحُجَّةُ، وَإِنْ لَمْ يَكُنْ قَدْ بَعَثَ اللَّهُ إِلَيْهِمْ رُسُلًا، فَهُمْ فِي حُكْمِ أَهْلِ الْفَتْرَةِ وَمَنْ لَمْ تَبْلُغْهُ الدَّعْوَةُ  . وَقَدْ دَلَّ الْحَدِيثُ الْمَرْوِيُّ مِنْ طُرُقٍ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّ مَنْ كَانَ كَذَلِكَ يُمْتَحَنُ فِي عَرَصَاتِ الْقِيَامَةِ، فَمَنْ أَجَابَ الدَّاعِيَ دَخَلَ الْجَنَّةَ، وَمَنْ أَبَى دَخَلَ النَّارَ. وَقَدْ أَوْرَدْنَا الْحَدِيثَ بِطُرُقِهِ وَأَلْفَاظِهِ، وَكَلَامَ الْأَئِمَّةِ عَلَيْهِ فِي تَفْسِيرِنَا عِنْدَ قَوْلِهِ تَعَالَى: وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا وَقَدْ حَكَاهُ الشَّيْخُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ إِجْمَاعًا عَنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، وَامْتِحَانُهُمْ لَا يَقْتَضِي نَجَاتَهُمْ وَلَا يُنَافِي الْإِخْبَارَ عَنْهُمْ بِأَنَّهُمْ مِنْ أَهْلِ النَّارِ ; لِأَنَّ اللَّهَ يُطْلِعُ رَسُولَهُ ﷺ عَلَى مَا يَشَاءُ مِنْ أَمْرِ الْغَيْبِ، وَقَدْ أَطْلَعَهُ عَلَى أَنَّ هَؤُلَاءِ مِنْ أَهْلِ الشَّقَاءِ، وَأَنْ سَجَايَاهُمْ تَأْبَى قَبُولَ الْحَقِّ وَالِانْقِيَادَ لَهُ، فَهُمْ لَا يُجِيبُونَ الدَّاعِيَ يَوْمَ الْقِيَامَةِ، فَيُعْلَمُ مِنْ هَذَا أَنَّهُمْ كَانُوا أَشَدَّ تَكْذِيبًا لِلْحَقِّ فِي الدُّنْيَا لَوْ بَلَغَهُمْ فِيهَا ; لِأَنَّ فِي عَرَصَاتِ الْقِيَامَةَ يَنْقَادُ خَلْقٌ مِمَّنْ كَانَ مُكَذِّبًا فِي الدُّنْيَا، فَإِيقَاعُ الْإِيمَانِ هُنَاكَ لِمَا يُشَاهَدُ مِنَ الْأَهْوَالِ أَوْلَى وَأَحْرَى مِنْهُ فِي الدُّنْيَا. وَاللَّهُ أَعْلَمُ. كَمَا قَالَ تَعَالَى: وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ [ السَّجْدَةِ: 12 ]. وَقَالَ تَعَالَى: أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا [ مَرْيَمَ: 38 ].

     ✧ The statements concerning them have differed, and the correct view is that they are a kind of Turk, possessing strength and containing evil, and they are numerous. They used to cause corruption in the lands adjacent to them, and to ruin whatever towns they were able to, and to harm those near them. It is said that they are from the progeny of Adam without any disagreement that we know of. Then the proof of that is what is established in the "Two Sahihs" by way of al-Aʿmash, from Abū Ṣāliḥ, from Abū Saʿīd, who said: The Messenger of God ﷺ said: God, exalted be He, will say on the Day of Resurrection: O Adam, arise and send forth the portion of the Fire from your progeny. He will say: O Lord, and what is the portion of the Fire? He will say: From every thousand, nine hundred and ninety-nine to the Fire and one to Paradise. At that moment the young will turn grey, and every pregnant female will deliver her burden, and you will see people as drunk, yet they are not drunk, but God's punishment is severe. They said: O Messenger of God, which of us is that one? The Messenger of God ﷺ said: Rejoice, for from you there is one, and from Yaʾjūj and Maʾjūj a thousand. In another narration: He said: Rejoice, for among you are two communities; whenever they enter into anything they make it numerous — that is, they overcome it by numbers. This indicates their multitude, and that they are many times more than the people. Then they are from the progeny of Noah, because God, exalted be He, reported that He answered His servant Noah in his supplication against the people of the earth with His saying: "My Lord, leave not upon the earth any dweller from among the disbelievers" [Noah: 26]. And He, exalted be He, said: "Then We saved him and the companions of the ship" [al-ʿAnkabūt: 15]. And He said: "And We made his progeny the survivors" [al-Ṣāffāt: 77]. It was mentioned previously in the hadith narrated in the "Musnad" and the "Sunan" that Noah had three sons: Sām, Ḥām, and Yāfith. Sām is the father of the Arabs, Ḥām is the father of the Sudan, and Yāfith is the father of the Turks. Thus Yaʾjūj and Maʾjūj are a group of the Turks, indeed they are the Mongols of the Mongols, and they are mightier in strength and greater in corruption than these. Their relation to them is like the relation of these to others. It has been said that the Turks were only named that when Dhū al-Qarnayn built the barrier and confined Yaʾjūj and Maʾjūj to what was behind it; a group of them remained who did not have corruption like theirs, so they were left behind it. For that reason they were called the Turks. Whoever claims that Yaʾjūj and Maʾjūj were created from the semen of Adam when he had a nocturnal emission and it mixed with dust and they were created from that, and that they are not from Eve, is a statement that Shaykh Abū Zakariyyā al-Nawawī related in "Sharḥ Muslim" and elsewhere, and they deemed it weak. It deserves that, since there is no evidence for it; rather it contradicts what we have mentioned, that all people today are from the progeny of Noah, according to the text of the Qur'an. Likewise, whoever claims that they have different forms and greatly varying heights, some of them like a tall palm tree, some of them extremely short, and some of them who spread one ear as a mat and cover themselves with the other — all of these are statements without evidence and conjecture of the unseen without proof. The correct view is that they are from the children of Adam and upon their forms and attributes. The Prophet ﷺ said: God created Adam and his height was sixty cubits; then creation kept diminishing until now. This is decisive in this matter and others. As for what is said that one of them does not die until he sees a thousand of his progeny, if it is authentic in a report we accept it; otherwise we do not reject it, since reason allows it, and transmitted report may also point to it. And God knows best. Indeed, a hadith has come explicitly stating that, if it is authentic. Al-Ṭabarānī said with his chain from ʿAbd Allāh b. ʿAmr, from the Prophet ﷺ, who said: Yaʾjūj and Maʾjūj are from the children of Adam, and if they were let loose they would corrupt people's livelihoods. No man of them dies without leaving a thousand or more of his progeny. And behind them are three nations: Tāwīl, Tārīs, and Mansak. It is a very strange hadith and its chain is weak, and it contains severe disavowal. As for the hadith which Ibn Jarīr mentioned in his "History", that the Messenger of God ﷺ went to them on the Night Journey and called them to God but they refused to answer him and follow him, and that he called those nations that are there — Tārīs, Tāwīl, and Mansak — and they answered him, it is a fabricated hadith invented by Abū Nuʿaym ʿUmar b. al-Ṣubḥ, one of the major liars who confessed to fabricating hadith. And God knows best. If it is said: How does the agreed-upon hadith indicate that they are the ransom of the believers on the Day of Resurrection, and that they are in the Fire, and no messengers were sent to them, while God, exalted be He, has said: "And We would not punish until We send a messenger"? The answer is that they are not punished except after the proof has been established against them and warning has reached them, as He, exalted be He, said: "And We would not punish until We send a messenger" [al-Isrāʾ: 15]. If they were in the time before the sending of Muhammad ﷺ and messengers from among them had come to them, then the proof has been established against those. If God did not send messengers to them, then they are in the ruling of the people of the interval and those whom the call did not reach. The hadith narrated through various routes from a group of the Companions, from the Messenger of God ﷺ, indicates that whoever is like that will be tested in the arenas of the Day of Resurrection; whoever answers the caller will enter Paradise, and whoever refuses will enter the Fire. We have cited the hadith with its routes and wordings, and the statements of the imams about it, in our exegesis at His saying, exalted be He: "And We would not punish until We send a messenger." Shaykh Abū al-Ḥasan al-Ashʿarī has related it as a consensus from the people of the Sunnah and the community. Their test does not entail their salvation, nor does it contradict the report about them that they are from the people of the Fire, because God may show His Messenger ﷺ whatever He wills of the unseen, and He showed him that these are from the people of misery, and that their natures refuse acceptance of the truth and submission to it. So they will not answer the caller on the Day of Resurrection. From this it is known that they were more strongly denying the truth in this world had it reached them there, because in the arenas of the Resurrection, some of those who denied in this world will yield; the occurrence of faith there because of the terrors witnessed is more appropriate and more likely than in this world. And God knows best. As He, exalted be He, said: "If you could see when the criminals hang their heads before their Lord: Our Lord, we have seen and heard, so return us; we will do righteous deeds, indeed we are certain" [al-Sajdah: 12]. And He, exalted be He, said: "How hearing and seeing they will be on the day they come to Us" [Maryam: 38].

345. Tarikh (al-Tabari) 346No grade recorded

     صِفَةُ بِنَاءِ السَّدِّ   وَأَمَّا السَّدُّ فَلَا يُعْرَفُ عَلَى وَجْهِ الْأَرْضِ بِنَاءٌ أَجَلُّ مِنْهُ، وَلَا أَنْفَعُ لِلْخَلْقِ مِنْهُ فِي أَمْرِ دُنْيَاهُمْ. قَالَ الْبُخَارِيُّ: وَقَالَ رَجُلٌ لِلنَّبِيِّ ﷺ: رَأَيْتُ السَّدَّ. قَالَ: وَكَيْفَ رَأَيْتَهُ ؟ قَالَ: مِثْلَ الْبُرْدِ الْمُحَبَّرِ. فَقَالَ: رَأَيْتَهُ هَكَذَا ذَكَرَهُ الْبُخَارِيُّ مُعَلَّقًا بِصِيغَةِ الْجَزْمِ، وقد ذَكَرَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي عَنِ الْمَوْجُودِ فِي أَيْدِي الْفُرْسِ عَنْ كُتُبِهِمُ الْمَوْرُوثَةِ: أَنَّ ذَا الْقَرْنَيْنِ لَمَّا عَزَمَ عَلَى الْمَسِيرِ إِلَى مَطْلَعِ الشَّمْسِ أَخَذَ عَلَى طَرِيقِ كَابُلَ فِي الْهِنْدِ وَتِبْتَ، فَتَلَقَّتْهُ الْمُلُوكُ بِالْهَدَايَا الْعَظِيمَةِ، وَالتَّحَايَا الْكَرِيمَةِ وَالطَّاعَةِ وَالْأَمْوَالِ، إِلَى أَنْ صَارَ إِلَى الْأَرْضِ الْمُنْتِنَةِ السَّوْدَاءِ، فَقَطَعَهَا سَيْرًا فِي شَهْرٍ، ثُمَّ جَاءَتْهُ الْأَدِلَّاءُ فَانْتَهَوْا بِهِ إِلَى الْحُصُونِ الشَّامِخَةِ وَالْمُدُنِ الْمُعَطَّلَةِ مِنْ أَهْلِهَا، وَقَدْ بَقِيَتْ مِنْهُمْ فِيهَا بَقَايَا سَأَلُوهُ بِأَجْمَعِهِمْ أَنْ يَسُدَّ عَنْهُمُ الْفَجَّ الَّذِي بَيْنَهُمْ وَبَيْنَ يَأْجُوجَ وَمَأْجُوجَ، فَسَارَ إِلَيْهِ وَنَزَلَ بِجَيْشِهِ الْعَظِيمِ الْهَائِلِ وَمَعَهُ الْفَلَاسِفَةُ وَالصُّنَّاعِ وَالْحَدَّادُونَ، فَاتَّخَذَ قُدُورَ الْحَدِيدِ الْكِبَارَ وَالْمَغَارِفَ الْحَدِيدِيَّةَ، وَأَمَرَ أَنْ يُجْعَلَ كُلُّ أَرْبَعَةٍ مِنْ تِلْكَ الْقُدُورِ عَلَى دِيكْدَانٍ، طُولُ كُلِّ وَاحِدٍ خَمْسُونَ ذِرَاعًا أَوْ نَحْوُهَا، وَأَمَرَ الصُّنَّاعِ أَنْ يَضْرِبُوا اللَّبِنَ الْحَدِيدَ، فَاتَّخَذُوا النُّحَاسَ وَالْحَدِيدَ، وَأَضْرَمُوا عَلَيْهِ النَّارَ، فَصَارَتْ حِجَارَةً لَمْ يَرَ النَّاسُ مِثْلَهَا كَأَنَّهَا تُشْبِهُ جَبَلَ السَّدِّ، طُولُ كُلِّ لَبِنَةٍ ذِرَاعٌ وَنِصْفٌ بِالذِّرَاعِ الْأَعْظَمِ، وَسُمْكُهَا شِبْرٌ. فَمَا زَالُوا يَبْنُونَ السَّدَّ مِنْ جَانِبِ الْجَبَلِ، وَجَعَلَ فِي وَسَطِهِ بَابًا عَظِيمًا، طُولُهُ أَقَلُّ مِنْ عَرْضِهِ، فَالْعَرْضُ مِائَةُ ذِرَاعٍ، كُلُّ مِصْرَاعٍ خَمْسُونَ ذِرَاعًا، وَالطُّولُ خَمْسُونَ ذِرَاعًا، وَعَلَيْهِ قُفْلٌ عَظِيمٌ نَحْوُ عَشَرَةِ أَذْرُعٍ، وَفَوْقَهُ بِأَذْرُعٍ غَلَقٌ أَطْوَلُ مِنْ ذَلِكَ الْقُفْلِ. وَكُلُّ ذَلِكَ أَمْلَسُ كَمِلَاسَةِ الْجَبَلِ وَبِلَوْنِهِ. فَذَكَرُوا أَنَّهُ لَمَّا فَرَغَ مِنْ بِنَاءِ السَّدِّ أَمَرَ بِالنَّارِ فَأُضْرِمَتْ عَلَيْهِ مِنْ أَسْفَلِهِ إِلَى أَعْلَاهُ، فَصَارَ مَعْجُونًا كَأَنَّهُ حَجَرٌ وَاحِدٌ مِثْلُ الْجَبَلِ سَوَاءً، فَلَمَّا فَرَغَ مِنْ بِنَاءَهُ مَالَ رَاجِعًا بَعْدَ أَنْ لَقِيَ الْأُمَمَ الَّتِي خَلَفَ يَأْجُوجَ وَمَأْجُوجَ. قَالَ أَبُو الْحُسَيْنِ: وَبَلَغَنِي عَنْ خُرْدَاذَبَهْ، قَالَ: حَدَّثَنِي سَلَّامٌ التُّرْجُمَانُ: أَنَّ الْوَاثِقَ لَمَّا رَأَى فِي الْمَنَامِ أَنَّ السَّدَّ الَّذِي سَدَّهُ ذُو الْقَرْنَيْنِ بِبِنَاءٍ بَيْنَ يَأْجُوجَ وَمَأْجُوجَ انْفَتَحَ وَجَّهَنِي فَقَالَ: عَايِنْهُ وَأْتِنِي بِخَبَرِهِ، وَضَمَّ إِلَيَّ خَمْسِينَ رَجُلًا، وَوَصَلَنِي بِخَمْسَةِ آلَافِ دِينَارٍ، وَأَعْطَانِي دِيَتِي عَشَرَةَ آلَافِ دِرْهَمٍ، وَأَمَرَ بِإِعْطَاءِ كُلِّ رَجُلٍ مَعِيَ أَلْفَ دِرْهَمٍ وَرِزْقَ سِتَّةِ أَشْهُرٍ، وَأَعْطَانِي مِائَتَيْ بَغْلٍ يَحْمِلُ الزَّادَ وَالْمَاءَ. فَشَخَصْنَا مِنْ سُرَّ مَنْ رَأَى بِكِتَابٍ مِنَ الْوَاثِقِ إِلَى إِسْحَاقَ بْنِ إِسْمَاعِيلَ صَاحِبِ أَرْمِينِيَّةَ وَهُوَ بِتَفْلِيسَ، فِي إِنْفَاذِنَا، فَكَتَبَ لَنَا إِلَى إِسْحَاقَ صَاحِبِ السَّرِيرِ، وَكَتَبَ لَنَا ذَاكَ إِلَى مَلِكِ الدَّانِ، فَكَتَبَ لَنَا إِلَى قُلَانْشَاهْ، فَكَتَبَ لَنَا إِلَى مَلِكِ الْخَرَزِ، [وَسِرْنَا مِنْ عِنْدَ مَلِكِ الْخَرَزِ] يَوْمًا وَلَيْلَةً، ثُمَّ وَجَّهَ مَعَنَا خَمْسِينَ رَجُلًا أَدِلَّاءَ، فَسِرْنَا مِنْ عِنْدِهِ خَمْسَةً وَعِشْرِينَ يَوْمًا، ثُمَّ سِرْنَا إِلَى أَرْضٍ سَوْدَاءَ مُنْتِنَةِ الرِّيحِ وَقَدْ كُنَّا تَزَوَّدْنَا قَبْلَ دُخُولِهَا طِيبًا نَشُمُّهُ لِلرَّائِحَةِ الْمَكْرُوهَةِ، فَسِرْنَا فِيهَا عَشَرَةَ أَيَّامٍ، ثُمَّ صِرْنَا إِلَى مُدُنٍ خَرَابٍ فَسِرْنَا فِيهَا سَبْعَةً وَعِشْرِينَ يَوْمًا، فَسَأَلْنَا عَنْ تِلْكَ الْمُدُنِ الَّتِي كَانَ يَأْجُوجُ وَمَأْجُوجُ طَرَقُوهَا فَخَرَّبُوهَا، ثُمَّ صِرْنَا إِلَى حُصُونٍ بِالْقُرْبِ مِنْ جَبَلِ السَّدِّ فِي شِعْبٍ مِنْهُ. وَفِي تِلْكَ الْحُصُونِ قَوْمٌ يَتَكَلَّمُونَ بِالْعَرَبِيَّةِ وَالْفَارِسِيَّةِ مُسْلِمُونَ يَقْرَءُونَ الْقُرْآنَ، لَهُمْ كَتَاتِيبُ وَمَسَاجِدُ، فَسَأَلُوا: مِنْ أَيْنَ أَقْبَلْتُمْ؟ فَأَخْبَرْنَاهُمْ أَنَّا رُسُلُ أَمِيرِ الْمُؤْمِنِينَ، فَأَقْبَلُوا يَتَعَجَّبُونَ وَيَقُولُونَ: أَمِيرُ الْمُؤْمِنِينَ!! قُلْنَا: نَعَمْ، فَقَالُوا: أَشَيْخٌ هُوَ أَمْ شَابٌّ؟ فَقُلْنَا: شَابٌّ، فَتَعَجَّبُوا وَقَالُوا: أَيْنَ يَكُونُ؟ قُلْنَا: بِالْعِرَاقِ فِي مَدِينَةٍ يُقَالُ لَهَا سُرَّ مَنْ رَأَى، فَقَالُوا: مَا سَمِعْنَا بِهَذَا قَطُّ. ثُمَّ سِرْنَا إِلَى جَبَلٍ أَمْلَسَ لَيْسَ عَلَيْهِ خَضْرَاءُ، وَإِذَا جَبَلٌ مَقْطُوعٌ بِوَادٍ عَرْضُهُ مِائَةٌ وَخَمْسُونَ ذِرَاعًا، [وَفِيهِ السَّدُّ]، وَإِذَا عِضَادَتَانِ مَبْنِيَّتَانِ لِلْمَشْيِ مِمَّا يَلِي الْجَبَلَ مِنْ جَنَبَتَيِ الْوَادِي، عَرْضُ كُلِّ عِضَادَةٍ خَمْسَةٌ وَعِشْرُونَ ذِرَاعًا، الظَّاهِرُ مِنْ تَحْتِهَا عَشَرَةُ أَذْرُعٍ خَارِجَ الْبَابِ، وَعَلَيْهِ بِنَاءٌ مَكِينٌ مِنْ حَدِيدٍ مُغَيَّبٍ فِي نُحَاسٍ فِي سُمْكِ خَمْسِينَ ذِرَاعًا. وَإِذَا دَرَوَنْدُ حَدِيدٍ طَرَفَاهُ عَلَى الْعِضَادَتَيْنِ، طُولُهُ مِائَةٌ وَعِشْرُونَ ذِرَاعًا، قَدْ رُكِّبَ عَلَى الْعِضَادَتَيْنِ، عَلَى كُلِّ وَاحِدٍ بِمِقْدَارِ عَشَرَةِ أَذْرُعٍ فِي عَرْضِ خَمْسَةِ أَذْرُعٍ، وَفَوْقَ الدَّرَوَنْدِ بِنَاءٌ بِذَلِكَ الْحَدِيدِ الْمُغَيَّبِ فِي النُّحَاسِ إِلَى رَأْسِ الْجَبَلِ فِي ارْتِفَاعِهِ مَدَّ الْبَصَرِ، وَفَوْقَ ذَلِكَ شُرَفُ حَدِيدٍ، فِي كُلِّ شُرْفَةٍ قَرْنَانِ يُشِيرُ كُلُّ وَاحِدٍ مِنْهُمَا إِلَى صَاحِبِهِ، وَإِذَا بَابٌ حَدِيدٌ مِصْرَاعَيْنِ مُعَلَّقَيْنِ، عَرْضُ كُلِّ مِصْرَاعٍ خَمْسُونَ ذِرَاعًا فِي ارْتِفَاعِ خَمْسِينَ ذِرَاعًا فِي ثِخَنِ خَمْسَةِ أَذْرُعٍ، وَقَائِمَتَاهُمَا فِي دَوَّارَةٍ فِي قِدْرٍ، وَعَلَى الْبَابِ قُفْلٌ طُولُهُ سَبْعَةُ أَذْرُعٍ فِي غِلَظِ ذِرَاعٍ فِي الِاسْتِدَارَةِ، وَارْتِفَاعُ الْقُفْلِ مِنَ الْأَرْضِ خَمْسٌ وَعِشْرُونَ ذِرَاعًا، وَفَوْقَ الْقُفْلِ بِقَدْرِ خَمْسِ أَذْرُعٍ غَلَقٌ طُولُهُ أَكْثَرُ مِنْ طُولِ الْقُفْلِ، وَقَعْرُ كُلِّ وَاحِدٍ مِنْهُمَا ذِرَاعَانِ، وَعَلَى الْغَلَقِ مِفْتَاحٌ مُغْلَقٌ طُولُهُ ذِرَاعٌ وَنِصْفٌ، وَلَهُ اثْنَتَا عَشْرَةَ دَنْدَانِجَةً، كُلُّ وَاحِدٍ كَدَسْتَجٍ أَكْبَرُ مَا يَكُونُ مِنْ هَاوُونٍ مُعَلَّقٍ فِي سِلْسِلَةٍ طُولُهَا ثَمَانِيَةُ أَذْرُعٍ فِي اسْتِدَارَةِ أَرْبَعَةِ أَشْبَارٍ، وَالْحَلْقَةُ الَّتِي فِيهَا السِّلْسِلَةُ مِثْلُ حَلْقَةِ الْمَنْجَنِيقِ، وَعَتَبَةُ الْبَابِ عَشَرَةُ أَذْرُعٍ بَسْطُ مِائَةِ ذِرَاعٍ، سِوَى مَا تَحْتَ الْعِضَادَتَيْنِ، وَالظَّاهِرُ مِنْهَا خَمْسُ أَذْرُعٍ، وَهَذَا الذِّرَاعُ كُلُّهُ بِالذِّرَاعِ السَّوْدَاءِ. وَرَئِيسُ تِلْكَ الْحُصُونِ يَرْكَبُ فِي كُلِّ جُمُعَةٍ فِي عَشَرَةِ فَوَارِسَ، مَعَ كُلِّ فَارِسٍ مِرْزَبَّةُ حَدِيدٍ، فِي كُلِّ وَاحِدَةٍ خَمْسُونَ وَمِائَةٌ مَنٍّ، فَيَضْرِبُ الْقُفْلَ بِتِلْكَ الْمِرْزَبَّاتِ فِي كُلِّ يَوْمٍ مَرَّاتٍ لِيَسْمَعَ مِنْ نُقَبَاءِ الْبَابِ الصَّوْتَ، فَيَعْلَمُوا أَنَّ هُنَالِكَ حَفَظَةً، وَيَعْلَمَ هَؤُلَاءِ أَنَّ أُولَئِكَ لَمْ يُحْدِثُوا فِي الْبَابِ حَدَثًا، وَإِذَا ضَرَبَ أَصْحَابُنَا الْقُفْلَ وَضَعُوا آذَانَهُمْ فَيَسْمَعُونَ بِمَنْ دَاخَلَ دَوِيًّا. وَبِالْقُرْبِ مِنْ هَذَا الْمَوْضِعِ حِصْنٌ كَبِيرٌ يَكُونُ عَشَرَةَ فَرَاسِخَ فِي عَشَرَةِ فَرَاسِخَ، بِكَسْرِ مِائَةِ فَرْسَخٍ، وَمَعَ الْبَابِ حِصْنَانِ يَكُونُ كُلُّ وَاحِدٍ مِنْهُمَا بِمِائَتَيْ ذِرَاعٍ فِي مِائَتَيْ ذِرَاعٍ، وَعَلَى بَابِ هَذَيْنِ الْحِصْنَيْنِ شَجَرَتَانِ، وَبَيْنَ الْحِصْنَيْنِ عَيْنٌ عَذْبَةٌ، فِي أَحَدِ الْحِصْنَيْنِ آلَةُ الْبِنَاءِ الَّذِي كَانَ بُنِيَ بِهِ السَّدُّ مِنَ الْقُدُورِ وَالْحَدِيدِ وَالْمَغَارِفِ الْحَدِيدِ، عَلَى كُلِّ أَنْصِبَةٍ أَرْبَعُ قُدُورٍ مِثْلُ قُدُورِ الصَّابُونِ، وَهُنَالِكَ بَقِيَّةٌ مِنَ اللَّبِنِ قَدِ الْتَزَقَ بَعْضُهَا بِبَعْضٍ مِنَ الصَّدَاءِ، وَاللَّبِنَةُ ذِرَاعٌ وَنِصْفٌ فِي سُمْكِ شِبْرٍ. وَسَأَلُوا مَنْ هُنَالِكَ: هَلْ رَأَوْا أَحَدًا مِنْ يَأْجُوجَ وَمَأْجُوجَ، فَذَكَرُوا أَنَّهُمْ رَأَوْا مَرَّةً عَدَدًا فَوْقَ الشُّرَفِ، فَهَبَّتْ رِيحٌ سَوْدَاءُ فَأَلْقَتْهُمْ إِلَى جَانِبِهِمْ، فَكَانَ مِقْدَارُ الرَّجُلِ مِنْهُمْ فِي رَأْيِ الْعَيْنِ شِبْرًا وَنِصْفًا. قَالَ سَلَّامٌ التُّرْجُمَانُ: فَلَمَّا انْصَرَفْنَا أَخَذَتْنَا الْأَدِلَّاءُ إِلَى نَاحِيَةِ خُرَاسَانَ فَسِرْنَا إِلَيْهَا حَتَّى خَرَجْنَا خَلْفَ سَمَرْقَنْدَ سَبْعَ فَرَاسِخَ، وَقَدْ كَانَ أَصْحَابُ الْحُصُونِ زَوَّدُونَا مَا كَفَانَا، ثُمَّ صِرْنَا إِلَى عَبْدِ اللَّهِ بْنِ طَاهِرٍ. قَالَ سَلَّامٌ: فَوَصَلَنِي بِمِائَةِ أَلْفِ دِرْهَمٍ، وَوَصَلَ كُلَّ رَجُلٍ مَعِي بِخَمْسِمِائَةِ دِرْهَمٍ. وَأَجْرَى لِلْفَارِسِ خَمْسَةَ دَرَاهِمَ وَلِلرَّاجِلِ ثَلَاثَةَ دَرَاهِمَ فِي كُلِّ يَوْمٍ إِلَى الَّذِي. فَرَجَعْنَا إِلَى سُرَّ مَنْ رَأَى بَعْدَ خُرُوجِنَا بِثَمَانِيَةٍ وَعِشْرِينَ شَهْرًا. قَالَ ابْنُ خُرْدَاذَبَهْ: فَحَدَّثَنِي سَلَّامٌ التُّرْجُمَانُ بِجُمْلَةِ هَذَا الْخَبَرِ ثُمَّ أَتْلَيْتُهُ مِنْ كِتَابٍ كَتَبَهُ الْوَاثِقُ. وعند ابن الأثير في كتابه الكامل فَلَمَّا رَأَى أَهْلُ تِلْكَ الْبِلَادِ الْإِسْكَنْدَرَ شَكَوْا إِلَيْهِ مِنْ شَرِّهِمْ، كَمَا أَخْبَرَ اللَّهُ عَنْهُمْ فِي قَوْلِهِ: ثُمَّ أَتْبَعَ سَبَبًا حَتَّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُونِهِمَا قَوْمًا لَا يَكَادُونَ يَفْقَهُونَ قَوْلًا قَالُوا يَاذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا. يَقُولُ مَا مَكَّنَنِي فِيهِ رَبِّي خَيْرٌ مِنْ خُرْجِكُمْ، وَلَكِنْ أَعِينُونِي بِالْقُوَّةِ، وَالْقُوَّةُ الْفَعَلَةُ وَالصُّنَّاعُ، وَالْآلَةُ الَّتِي يُبْنَى بِهَا، فَقَالَ: آتُونِي زُبَرَ الْحَدِيدِ، أَيْ قِطَعَ الْحَدِيدِ، فَآتَوْهُ بِهَا، فَحَفَرَ الْأَسَاسَ حَتَّى بَلَغَ الْمَاءَ، ثُمَّ جَعَلَ الْحَدِيدَ وَالْحَطَبَ صُفُوفًا بَعْضَهَا فَوْقَ بَعْضٍ حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ، وَهُمَا جَبَلَانِ، أَشْعَلَ النَّارَ فِي الْحَطَبِ فَحَمِيَ الْحَدِيدُ وَأَفْرَغَ عَلَيْهِ الْقِطْرَ، وَهُوَ النُّحَاسُ الْمُذَابُ، فَصَارَ مَوْضِعَ الْحَطَبِ وَبَيْنَ قِطَعِ الْحَدِيدِ، فَبَقِيَ كَأَنَّهُ بُرْدٌ مُحَبَّرٌ مِنْ حُمْرَةِ النُّحَاسِ وَسَوَادِ الْحَدِيدِ، وَجَعَلَ أَعْلَاهُ شَرَفًا مِنَ الْحَدِيدِ فَامْتَنَعَتْ يَأْجُوجُ وَمَأْجُوجُ مِنَ الْخُرُوجِ إِلَى الْبِلَادِ الْمُجَاوِرَةِ لَهُمْ. قَالَ اللَّهُ تَعَالَى: فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا. فَلَمَّا فَرَغَ مِنْ أَمْرِ السَّدِّ دَخَلَ الظُّلُمَاتِ مِمَّا يَلِي الْقُطْبَ الشَّمَالِيَّ، وَالشَّمْسُ جَنُوبِيَّةٌ، فَلِهَذَا كَانَتْ ظُلْمَةً، وَإِلَّا فَلَيْسَ فِي الْأَرْضِ مَوْضِعٌ إِلَّا وَتَطْلُعُ الشَّمْسُ عَلَيْهِ أَبَدًا.

     ✧ The Description of Building the Barrier As for the barrier, no structure on the face of the earth is known to be more magnificent than it, nor more beneficial to creation in their worldly affairs. Al-Bukhārī said: A man said to the Prophet ﷺ: “I saw the barrier.” He said: “And how did you see it?” He said: “Like a striped cloak (burd muḥabbar).” He said: “You saw it thus.” Al-Bukhārī mentioned this in a muʿallaq form with a decisive wording. Abū al-Ḥusayn ibn al-Munādī mentioned from what is extant in the hands of the Persians from their inherited books: that when Dhū al-Qarnayn resolved to travel to the rising place of the sun, he took the road of Kābul in India and Tibet. The kings met him with magnificent gifts, generous salutations, obedience, and wealth, until he reached the stinking black land, which he traversed in a month’s journey. Then guides came to him and brought him to lofty fortresses and cities deserted by their inhabitants, in which remnants of them remained. They all asked him to block the pass between them and Yaʾjūj and Maʾjūj with a barrier. So he traveled to it and encamped with his great, awe-inspiring army, accompanied by philosophers, craftsmen, and blacksmiths. He had large iron cauldrons and iron ladles made, and ordered that every four of those cauldrons be set on a furnace, the length of each being fifty cubits or about that. He commanded the craftsmen to strike iron bricks, and they made use of copper and iron. They kindled fire upon it, so it became stones the like of which people had never seen, as if they resembled the mountain of the barrier. The length of each brick was a cubit and a half by the greater cubit, and its thickness was a span. They continued building the barrier from the side of the mountain. He placed in its middle a great gate, whose height was less than its width; the width was one hundred cubits, each leaf fifty cubits, and the height fifty cubits. Upon it was a great lock of about ten cubits, and above it by several cubits was a bolt longer than that lock. All of it was smooth like the smoothness of the mountain and of its color. They mentioned that when he finished building the barrier, he ordered fire to be kindled upon it from its bottom to its top, so it became fused as if it were a single stone, exactly like a mountain. When he finished building it, he turned back after encountering the nations that were behind Yaʾjūj and Maʾjūj. Abū al-Ḥusayn said: It reached me from Khurdādhbih, who said: Sallām the Interpreter narrated to me: When al-Wāthiq saw in a dream that the barrier which Dhū al-Qarnayn had built between Yaʾjūj and Maʾjūj had opened, he sent me and said: “Inspect it and bring me news of it.” He attached fifty men to me, provided me with five thousand dinars, gave me my blood-money of ten thousand dirhams, and ordered that every man with me be given one thousand dirhams and six months’ provisions. He gave me two hundred mules to carry the provisions and water. So we departed from Surra man raʾā with a letter from al-Wāthiq to Isḥāq ibn Ismāʿīl, the governor of Armenia, who was in Tiflis, to send us on. He wrote for us to Isḥāq, the lord of al-Sarīr, and he wrote for us to the king of al-Dān, and he wrote for us to Qūlānshāh, and he wrote for us to the king of al-Khazar. [We traveled from the king of al-Khazar] for a day and a night, then he sent with us fifty men as guides. We traveled from him for twenty-five days, then we came to a black land of stinking odor. We had provisioned ourselves before entering it with perfume that we would smell on account of the foul odor. We traveled through it for ten days, then we came to ruined cities, and we traveled through them for twenty-seven days. We asked about those cities which Yaʾjūj and Maʾjūj had raided and ruined. Then we came to fortresses near the mountain of the barrier in a ravine of it. In those fortresses were people who spoke Arabic and Persian, Muslims who recited the Qurʾān. They had schools and mosques. They asked: “From where have you come?” We informed them that we were messengers of the Commander of the Believers. They came forward in amazement, saying: “The Commander of the Believers?!” We said: “Yes.” They said: “Is he an old man or a young man?” We said: “A young man.” They were astonished and said: “Where is he?” We said: “In Iraq, in a city called Surra man raʾā.” They said: “We have never heard of this at all.” Then we traveled to a smooth mountain with no vegetation on it, and behold, a mountain cut by a valley whose width was one hundred and fifty cubits, [and in it was the barrier]. And behold, two gateposts built for passage on the side facing the mountain on both sides of the valley. The width of each gatepost was twenty-five cubits, the visible part beneath it was ten cubits outside the gate, and upon it was a solid structure of iron embedded in copper, to a thickness of fifty cubits. And behold, an iron lintel whose two ends rested on the two gateposts. Its length was one hundred and twenty cubits, mounted on the two gateposts, on each one by a measure of ten cubits in a width of five cubits. Above the lintel was a structure of that iron embedded in copper up to the top of the mountain, in height as far as the eye could reach. Above that were iron battlements, on each battlement two horns, each one of them pointing toward its companion. And behold, an iron gate with two hanging leaves, the width of each leaf fifty cubits, in a height of fifty cubits, in a thickness of five cubits. Their two posts were in a pivot within a socket. On the gate was a lock whose length was seven cubits, in a thickness of one cubit in circumference. The height of the lock from the ground was twenty-five cubits. Above the lock by a measure of five cubits was a bolt whose length was greater than the length of the lock. The depth of each of them was two cubits. On the bolt was a closed key, its length a cubit and a half, with twelve teeth, each like a pestle as large as the largest pestle of a mortar, suspended from a chain whose length was eight cubits, in a circumference of four spans. The ring that held the chain was like the ring of a mangonel. The threshold of the gate was ten cubits, in an expanse of one hundred cubits, apart from what was under the two gateposts; the visible part of it was five cubits. All of this cubit was by the black cubit. The chief of those fortresses rode out every Friday with ten horsemen, each horseman carrying an iron sledgehammer, each weighing one hundred and fifty minas. He would strike the lock with those sledgehammers several times every day so that the watchers of the gate might hear the sound and know that there were guards there, and so that these might know that those had not done anything to the gate. When our companions struck the lock, they put their ears to it and heard a dull sound from within. Near this place was a large fortress, about ten farsakhs by ten farsakhs, that is, an area of one hundred square farsakhs. With the gate were two fortresses, each about two hundred cubits by two hundred cubits. At the gate of these two fortresses were two trees, and between the two fortresses was a spring of sweet water. In one of the two fortresses were the tools of construction with which the barrier had been built: cauldrons, iron, and iron ladles. On each base were four cauldrons, like soap-makers’ cauldrons. There were remnants of bricks, some stuck to others by rust. The brick was a cubit and a half in a thickness of a span. They asked those who were there whether they had seen anyone of Yaʾjūj and Maʾjūj. They mentioned that they had once seen a number above the battlements, and a black wind blew and cast them down beside them. The size of a man among them was, in the eye’s estimation, a span and a half. Sallām the Interpreter said: When we turned back, the guides took us toward the region of Khurāsān. We traveled to it until we came out seven farsakhs behind Samarqand. The people of the fortresses had provisioned us with enough for us. Then we came to ʿAbd Allāh ibn Ṭāhir. Sallām said: He gave me one hundred thousand dirhams, and he gave every man with me five hundred dirhams. He assigned for the horseman five dirhams and for the foot soldier three dirhams every day until we returned. We came back to Surra man raʾā after twenty-eight months from our departure. Ibn Khurdādhbih said: Sallām the Interpreter narrated to me the whole of this account, and then I dictated it from a letter that al-Wāthiq had written. In Ibn al-Athīr’s book al-Kāmil: When the people of those lands saw Alexander, they complained to him of their evil, as God has reported of them in His saying: “Then he followed another way, until, when he reached between the two barriers, he found on the near side of them a people who could scarcely understand speech. They said: ‘O Dhū al-Qarnayn, indeed Yaʾjūj and Maʾjūj are corrupters in the land. Shall we assign for you a tribute on condition that you make between us and them a barrier?’ He said: ‘That wherein my Lord has established me is better. So assist me with strength; I will make between you and them a rampart.’” He means: What my Lord has established me in is better than your tribute, but assist me with strength, and strength is the laborers, the craftsmen, and the tools with which it is built. So he said: “Bring me blocks of iron,” that is, pieces of iron. They brought them to him. He dug the foundation until he reached water, then he placed iron and firewood in layers, one above the other, until, when he had leveled it between the two mountain sides—that is, two mountains—he kindled fire in the firewood, so the iron became red-hot, and he poured upon it molten copper (qiṭr), which is molten brass. It filled the place of the firewood and between the pieces of iron, so it remained like a striped cloak (burd muḥabbar) from the redness of the copper and the blackness of the iron. He made its top a battlement of iron, so Yaʾjūj and Maʾjūj were prevented from going out to the lands adjacent to them. God, exalted be He, said: “So they were unable to scale it, nor were they able to pierce it.” When he finished the matter of the barrier, he entered the darkness toward the northern pole, while the sun was in the south; for this reason it was darkness, and otherwise there is no place on earth over which the sun does not always rise.

346. Tarikh (al-Tabari) 347No grade recorded

     وَقَدْ رُوِيَ أَنَّ يَأْجُوجَ وَمَأْجُوجَ يَحْفِرُونَ السَّدَّ كُلَّ يَوْمٍ. وعَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: "إِنَّ يَأْجُوجَ وَمَأْجُوجَ لَيَحْفِرُونَ السَّدَّ كُلَّ يَوْمٍ حَتَّى إِذَا كَادُوا يَرَوْنَ شُعَاعَ الشَّمْسِ قَالَ الَّذِي عَلَيْهِمُ ارْجِعُوا فَسَتَحْفِرُونَهُ غَدًا، فَيَعُودُونَ إِلَيْهِ فَيَرَوْنَهُ أَشَدَّ مَا كَانَ حَتَّى، إِذَا بَلَغَتْ مُدَّتُهُمْ وَأَرَادَ اللَّهُ عَزَّ وَجَلَّ أَنْ يَبْعَثَهُمْ عَلَى النَّاسِ حَفَرُوا حَتَّى إِذَا كَادُوا يَرَوْنَ شُعَاعَ الشَّمْسِ قَالَ الَّذِي عَلَيْهِمُ: ارْجِعُوا فَسَتَحْفِرُونَ غَدًا إِنْ شَاءَ اللَّهُ، فَيَعُودُونَ إِلَيْهِ وَهُوَ كَهَيْئَتِهِ حِينَ تَرَكُوهُ، فَيَحْفِرُونَهُ وَيَخْرُجُونَ عَلَى النَّاسِ، فَيُنَشِّفُونَ الْمِيَاهَ، وَيَتَحَصَّنُ النَّاسُ مِنْهُمْ فِي حُصُونِهِمْ، فَيَرْمُونَ بِسَهَامِهِمْ نَحْوَ السَّمَاءِ فَتَرْجِعُ وَعَلَيْهَا كَهَيْئَةِ الدَّمِ، فَيَقُولُونَ: قَهَرْنَا أَهْلَ الْأَرْضِ وَعَلَوْنَا أَهْلَ السَّمَاءِ. فَيَبْعَثُ اللَّهُ عَزَّ وَجَلَّ نَغَفًا فِي أَقْفَائِهِمْ فَيَقْتُلُهُمْ بِهَا". فَقَالَ رَسُولُ اللَّهِ ﷺ: "وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ دَوَابَّ الْأَرْضِ لَتَسْمَنُ وَتَشْكُرُ مِنْ لُحُومِهِمْ وَدِمَائِهِمْ". وعَنِ النَّوَّاسِ بْنِ سَمْعَانَ الْكِلَابِيِّ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ ذَكَرَ يَأْجُوجَ وَمَأْجُوجَ، فَقَالَ: "لَيَسْتَوْقِدُ الْمُسْلِمُونَ مِنْ جِعَابِهِمْ وَثِيَابِهِمْ وَتَرَاسِيهِمْ وَقِسِيِّهِمْ سَبْعَ سِنِينَ". فَإِنْ قِيلَ: فَمَا الْجَمْعُ بَيْنَ قَوْلِهِ تَعَالَى: فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا [ الْكَهْفِ: 97 ]. وَبَيْنَ الْحَدِيثِ الَّذِي رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ عَنْ زَيْنَبَ بِنْتِ جَحْشٍ أُمِّ الْمُؤْمِنِينَ، ؓ، قَالَتْ: اسْتَيْقَظَ رَسُولُ اللَّهِ ﷺ مِنْ نَوْمٍ، مُحْمَرًّا وَجْهُهُ وَهُوَ يَقُولُ: لَا إِلَهَ إِلَّا اللَّهُ، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ! فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ وَحَلَّقَ تِسْعِينَ. قُلْتُ: يَا رَسُولَ اللَّهِ، أَنَهْلِكُ وَفِينَا الصَّالِحُونَ ؟! قَالَ: نَعَمْ، إِذَا كَثُرَ الْخَبَثُ وَأَخْرَجَاهُ فِي " الصَّحِيحَيْنِ " عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ، مِثْلُ هَذَا وَعَقَدَ تِسْعِينَ فَالْجَوَابُ: أَمَّا عَلَى قَوْلِ مَنْ ذَهَبَ إِلَى أَنَّ هَذَا إِشَارَةٌ إِلَى فَتْحِ أَبْوَابِ الشَّرِّ وَالْفِتَنِ، وَأَنَّ هَذَا اسْتِعَارَةٌ مَحْضَةٌ وَضَرْبُ مَثَلٍ، فَلَا إِشْكَالَ. وَأَمَّا عَلَى قَوْلِ مَنْ جَعَلَ ذَلِكَ إِخْبَارًا عَنْ أَمْرٍ مَحْسُوسٍ، كَمَا هُوَ الظَّاهِرُ الْمُتَبَادِرُ، فَلَا إِشْكَالَ أَيْضًا ; لِأَنَّ قَوْلَهُ: فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا أَيْ: فِي ذَلِكَ الزَّمَانِ، لِأَنَّ هَذِهِ صِيغَةُ خَبَرٍ مَاضٍ، فَلَا يَنْفِي وُقُوعَهُ فِيمَا يُسْتَقْبَلُ بِإِذْنِ اللَّهِ لَهُمْ فِي ذَلِكَ قَدَرًا، وَتَسْلِيطَهُمْ عَلَيْهِ بِالتَّدْرِيجِ قَلِيلًا قَلِيلًا، حَتَّى يَتِمَّ الْأَجَلُ وَيَنْقَضِيَ الْأَمَدُ الْمَقْدُورُ، فَيَخْرُجُونَ، كَمَا قَالَ اللَّهُ تَعَالَى: وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ [ الْأَنْبِيَاءِ: 96 ]. وَلَكِنَّ الْحَدِيثَ الْآخَرَ أَشْكَلُ مِنْ هَذَا، وَهُوَ مَا رَوَاهُ الْإِمَامُ أَحْمَدُ فِي " مُسْنَدِهِ " قَائِلًا: بسنده عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ ﷺ، قَالَ: " إِنَّ يَأْجُوجَ وَمَأْجُوجَ لَيَحْفِرُونَ السَّدَّ كُلَّ يَوْمٍ، حَتَّى إِذَا كَادُوا يَرَوْنَ شُعَاعَ الشَّمْسِ قَالَ الَّذِي عَلَيْهِمُ: ارْجِعُوا فَسَتَحْفِرُونَهُ غَدًا. فَيَعُودُونَ إِلَيْهِ كَأَشَدِّ مَا كَانَ، حَتَّى إِذَا بَلَغَتْ مُدَّتُهُمْ، وَأَرَادَ اللَّهُ أَنْ يَبْعَثَهُمْ عَلَى النَّاسِ، حَفَرُوا حَتَّى إِذَا كَادُوا يَرَوْنَ شُعَاعَ الشَّمْسِ قَالَ الَّذِي عَلَيْهِمُ: ارْجِعُوا فَسَتَحْفِرُونَ غَدًا إِنْ شَاءَ اللَّهُ. وَيَسْتَثْنِي، فَيَعُودُونَ إِلَيْهِ وَهُوَ كَهَيْئَتِهِ حِينَ تَرَكُوهُ، فَيَحْفِرُونَهُ وَيَخْرُجُونَ عَلَى النَّاسِ فَيُنَشِّفُونَ الْمِيَاهَ، وَيَتَحَصَّنُ النَّاسُ مِنْهُمْ فِي حُصُونِهِمْ، فَيَرْمُونَ بِسِهَامِهِمْ إِلَى السَّمَاءِ فَتَرْجِعُ وَعَلَيْهَا كَهَيْئَةِ الدَّمِ، فَيَقُولُونَ: قَهَرْنَا أَهْلَ الْأَرْضِ، وَعَلَوْنَا أَهْلَ السَّمَاءِ. فَيَبْعَثُ اللَّهُ عَلَيْهِمْ نَغَفًا فِي أَقْفَائِهِمْ، فَيَقْتُلُهُمْ بِهَا " قَالَ رَسُولُ اللَّهِ ﷺ: " وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، إِنَّ دَوَابَّ الْأَرْضِ لَتَسْمَنُ شُكْرًا مِنْ لُحُومِهِمْ وَدِمَائِهِمْ " وَرَوَاهُ التِّرْمِذِيُّ مِنْ حَدِيثِ أَبِي عَوَانَةَ عَنْ، قَتَادَةَ بِهِ. ثُمَّ قَالَ: غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ. فَقَدْ أَخْبَرَ فِي هَذَا الْحَدِيثِ أَنَّهُمْ كُلَّ يَوْمٍ يَلْحَسُونَهُ، حَتَّى كَادُوا يَنْظُرُونَ شُعَاعَ الشَّمْسِ مِنْ وَرَائِهِ ; لِرِقَّتِهِ، فَإِنْ لَمْ يَكُنْ رَفْعُ هَذَا الْحَدِيثِ مَحْفُوظًا، وَإِنَّمَا هُوَ مَأْخُوذٌ عَنْ كَعْبِ الْأَحْبَارِ، كَمَا قَالَهُ بَعْضُهُمْ، فَقَدِ اسْتَرَحْنَا مِنَ الْمَئُونَةِ، وَإِنْ كَانَ مَحْفُوظًا فَيَكُونُ مَحْمُولًا عَلَى أَنَّ صَنِيعَهُمْ هَذَا يَكُونُ فِي آخِرِ الزَّمَانِ عِنْدَ اقْتِرَابِ خُرُوجِهِمْ، كَمَا هُوَ الْمَرْوِيُّ عَنْ كَعْبِ الْأَحْبَارِ، أَوْ يَكُونُ الْمُرَادُ بِقَوْلِهِ: وَمَا اسْتَطَاعُوا لَهُ نَقْبًا أَيْ: نَافِذًا مِنْهُ، فَلَا يَنْفِي أَنْ يَلْحَسُوهُ وَلَا يَنْفُذُوهُ. وَاللَّهُ أَعْلَمُ. وَعَلَى هَذَا فَيُمْكِنُ الْجَمْعُ بَيْنَ هَذَا وَبَيْنَ مَا فِي " الصَّحِيحَيْنِ " عَنْ أَبِي هُرَيْرَةَ، ؓ: فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ وَعَقَدَ تِسْعِينَ. أَيْ: فُتِحَ فَتْحًا نَافِذًا فِيهِ. وَاللَّهُ أَعْلَمُ.

     ✧ It has been narrated that Yaʾjūj and Maʾjūj dig at the barrier every day. On the authority of Abū Hurayrah, that the Messenger of Allah ﷺ said: "Indeed Yaʾjūj and Maʾjūj dig at the barrier every day, until when they are about to see the rays of the sun, the one in charge over them says: 'Go back, and you will dig it tomorrow.' Then they return to it and find it stronger than it was, until when their term has come and Allah, Mighty and Majestic, wishes to send them upon the people, they dig until when they are about to see the rays of the sun, the one in charge over them says: 'Go back, and you will dig it tomorrow if Allah wills.' Then they return to it and it is as it was when they left it, so they dig it and come out upon the people. They drink up the waters, and the people fortify themselves against them in their strongholds. They shoot their arrows toward the sky, and they come back with something like blood on them, and they say: 'We have overcome the people of the earth and gained ascendancy over the people of the sky.' Then Allah, Mighty and Majestic, sends against them worms in their necks and kills them with them." Then the Messenger of Allah ﷺ said: "By the One in Whose hand is the soul of Muhammad, the beasts of the earth will indeed grow fat and give thanks from their flesh and their blood." And on the authority of al-Nawwās b. Samʿān al-Kilābī, who said: I heard the Messenger of Allah ﷺ mention Yaʾjūj and Maʾjūj, and he said: "The Muslims will indeed kindle fires from their quivers, their garments, their shields, and their bows for seven years." If it is said: How can one reconcile between His saying, Exalted is He: "So they were not able to climb over it, nor were they able to pierce it" [al-Kahf: 97] and the ḥadīth narrated by al-Bukhārī and Muslim from Zaynab bt. Jaḥsh, Mother of the Believers, ؓ, who said: The Messenger of Allah ﷺ woke from sleep with a red face, saying: "There is no god but Allah. Woe to the Arabs from an evil that has drawn near! Today an opening has been made in the barrier of Yaʾjūj and Maʾjūj like this," and he made a circle with his thumb and forefinger, meaning the size of a small opening. I said: "O Messenger of Allah, will we perish while there are righteous people among us?" He said: "Yes, when evil becomes widespread." And they both included it in the Ṣaḥīḥayn from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Today an opening has been made in the barrier of Yaʾjūj and Maʾjūj, like this," and he made a circle with his thumb and forefinger, meaning ninety. The answer is: As for the view of those who hold that this is an indication of the opening of the doors of evil and tribulations, and that it is a pure metaphor and a parable, there is no difficulty. As for the view of those who regard it as a report about a tangible matter, as is the apparent and immediate meaning, there is also no difficulty, because His saying, "So they were not able to climb over it, nor were they able to pierce it," means: at that time, for this is a past-tense statement, so it does not negate its occurrence in the future by Allah's permission for them in that as a matter of decree, and His giving them gradual mastery over it, little by little, until the appointed term is completed and the decreed period expires, and they come out, as Allah, Exalted is He, says: "And they will descend from every elevated place" [al-Anbiyāʾ: 96]. However, the other ḥadīth is more problematic than this, namely what Imam Aḥmad narrated in his Musnad, saying: With his chain from Abū Hurayrah, from the Messenger of Allah ﷺ, who said: "Indeed Yaʾjūj and Maʾjūj dig at the barrier every day, until when they are about to see the rays of the sun, the one in charge over them says: 'Go back, and you will dig it tomorrow.' Then they return to it and find it stronger than it was, until when their term has come and Allah wishes to send them upon the people, they dig until when they are about to see the rays of the sun, the one in charge over them says: 'Go back, and you will dig it tomorrow if Allah wills,' and he makes an exception. Then they return to it and it is as it was when they left it, so they dig it and come out upon the people. They drink up the waters, and the people fortify themselves against them in their strongholds. They shoot their arrows toward the sky, and they come back with something like blood on them, and they say: 'We have overcome the people of the earth and gained ascendancy over the people of the sky.' Then Allah sends against them worms in their necks and kills them with them." The Messenger of Allah ﷺ said: "By the One in Whose hand is the soul of Muhammad, the beasts of the earth will indeed grow fat, giving thanks, from their flesh and their blood." Al-Tirmidhī narrated it from the ḥadīth of Abū ʿAwānah, from Qatādah, with this chain, then said: It is gharīb; we do not know it except from this route. Thus, in this ḥadīth he informed that they lick it every day, until they were about to see the rays of the sun from behind it, because of its thinness. If the attribution of this ḥadīth to the Prophet is not preserved, and it is only taken from Kaʿb al-Aḥbār, as some have said, then we are relieved of the burden. If it is preserved, then it is to be understood as referring to their doing this at the end of time, when their emergence is near, as is narrated from Kaʿb al-Aḥbār, or what is meant by His saying, "nor were they able to pierce it," is: to make a hole through it, so it does not negate that they may lick it but not pierce through it. And Allah knows best. On this basis, it is possible to reconcile between this and what is in the Ṣaḥīḥayn from Abū Hurayrah, ؓ: "Today an opening has been made in the barrier of Yaʾjūj and Maʾjūj, like this," and he made a circle with his thumb and forefinger, meaning ninety. That is: an opening was made that penetrates through it. And Allah knows best.

347. Tarikh (al-Tabari) 348No grade recorded

     ذِكْرُ أَشْيَاءَ جَرَتْ لِذِي الْقَرْنَيْنِ فِي الْمَسِيرِ   عن صَفْوَانُ بْنُ عَمْرِو بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ الْخُزَاعِيِّ: أَنَّ ذَا الْقَرْنَيْنِ أَتَى عَلَى أُمَّةٍ مِنَ الْأُمَمِ لَيْسَ فِي أَيْدِيهِمْ شَيْءٌ مِمَّا يَسْتَمْتِعُ بِهِ النَّاسُ مِنْ دُنْيَاهُمْ، وَقَدِ احْتَفَرُوا قُبُورًا، فَإِذَا أَصْبَحُوا تَعَهَّدُوا تِلْكَ الْقُبُورَ وَكَنَسُوهَا وَصَلَّوْا عِنْدَهَا، وَرَعَوُا الْبَقْلَ كَمَا تَرْعَى الْبَهَائِمُ، وَقَدْ قُيِّضَ لَهُمْ فِي ذَلِكَ مَعَاشٌ مِنْ نَبَاتِ الْأَرْضِ، فَأَرْسَلَ ذُو الْقَرْنَيْنِ إِلَى مَلِكِهِمْ، فَقَالَ الرَّسُولُ: أَجِبِ الْمَلِكَ، فَقَالَ: مَا لِي إِلَيْهِ حَاجَةٌ، فَأَقْبَلَ إِلَيْهِ ذُو الْقَرْنَيْنِ فَقَالَ: إِنِّي أَرْسَلْتُ إِلَيْكَ لِتَأْتِيَنِي، فَمَا أَتَيْتَ، فَهَا أَنَا ذَا قَدْ جِئْتُكَ، فَقَالَ: لَوْ كَانَتْ لِي إِلَيْكَ حَاجَةٌ لَأَتَيْتُكَ، فَقَالَ لَهُ ذُو الْقَرْنَيْنِ: مَا لِي أَرَاكُمْ عَلَى الْحَالِ الَّتِي رَأَيْتُ، لَمْ أَرَ أَحَدًا مِنَ الْأُمَمِ عَلَيْهَا. قَالُوا: وَمَا ذَاكَ؟ قَالَ: لَيْسَ لَكُمْ دُنْيَا وَلَا شَيْءٌ، أَفَلَا اتَّخَذْتُمُ الذَّهَبَ وَالْفِضَّةَ وَاسْتَمْتَعْتُمْ بِهَا، فَقَالَ: إِنَّمَا كَرِهْنَا؛ لِأَنَّ أَحَدًا لَمْ يُعْطَ مِنْهَا شَيْئًا إِلَّا تَاقَتْ نَفْسُهُ إِلَى أَفْضَلَ مِنْهُ، فَقَالَ: مَا بَالُكُمْ قَدِ احْتَفَرْتُمْ قُبُورًا فَإِذَا أَصْبَحْتُمْ تَعَهَّدْتُمُوهَا وَكَنَسْتُمُوهَا وَصَلَّيْتُمْ عِنْدَهَا، قَالُوا: أَرَدْنَا إِذَا نَظَرْنَا إِلَيْهَا وَأَلْهَتْنَا الدُّنْيَا مَنَعَتْ قُبُورُنَا مِنَ الْأَمَلِ، قَالَ: وَأَرَاكُمْ لَا طَعَامَ لَكُمْ إِلَّا الْبَقْلَ مِنَ الْأَرْضِ، أَفَلَا اتَّخَذْتُمُ الْبَهَائِمَ مِنَ الْأَنْعَامِ فَاحْتَلَبْتُمُوهَا وَذَبَحْتُمُوهَا وَاسْتَمْتَعْتُمْ بِهَا، فَقَالُوا: رَأَيْنَا أَنَّ فِي نَبَاتِ الْأَرْضِ بَلَاغًا، ثُمَّ بَسَطَ مَلِكُ تِلْكَ الْأَرْضِ يَدَهُ خَلْفَ ذِي الْقَرْنَيْنِ، فَتَنَاوَلَ جُمْجُمَةً، فَقَالَ: يَا ذَا الْقَرْنَيْنِ أَتَدْرِي مَنْ هَذَا؟ قَالَ: لَا، مَنْ هُوَ؟ قَالَ: مَلِكٌ مِنْ مُلُوكِ الْأَرْضِ أَعْطَاهُ اللَّهُ سُلْطَانًا عَلَى أَهْلِ الْأَرْضِ فَغَشَمَ وَظَلَمَ وَعَتَى، فَلَمَّا رَأَى [اللَّهُ] ذَلِكَ مِنْهُ حَسَمَهُ بِالْمَوْتِ فَصَارَ كَالْحَجَرِ الْمُلْقَى، قَدْ أَحْصَى اللَّهُ عَلَيْهِ عَمَلَهُ حَتَّى يُجَازِيَهُ بِهِ فِي آخِرَتِهِ. ثُمَّ تَنَاوَلَ جُمْجُمَةً أُخْرَى إِلَيْهِ، فَقَالَ: يَا ذَا الْقَرْنَيْنِ، هَلْ تَدْرِي مَنْ هَذَا؟ قَالَ: لَا، مَنْ هَذَا؟ قَالَ: مَلِكٌ مَلَّكَهُ اللَّهُ بَعْدَهُ قَدْ كَانَ يَرَى مَا يَصْنَعُ الَّذِي قَبْلَهُ بِالنَّاسِ مِنَ الظُّلْمِ وَالْغَشْمِ وَالتَّجَبُّرَ، فَتَوَاضَعَ وَخَشَعَ لِلَّهِ عَزَّ وَجَلَّ وَعَمِلَ بِالْعَدْلِ فِي أَهْلِ مَمْلَكَتِهِ، فَصَارَ كَمَا تَرَى، قَدْ أَحْصَى اللَّهُ عَلَيْهِ عَمَلَهُ حَتَّى يَجْزِيَهُ بِهِ فِي آخِرَتِهِ، ثُمَّ أَهْوَى إِلَى جُمْجُمَةِ ذِي الْقَرْنَيْنِ، [وَقَالَ: وَهَذِهِ الْجُمْجُمَةُ تَصِيرُ إِلَى مَا صَارَتْ إِلَيْهِ هَذِهِ الْجَمَاجِمُ، فَانْظُرْ يَا عَبْدَ اللَّهِ مَا أَنْتَ صَانِعٌ]، فَقَالَ لَهُ ذُو الْقَرْنَيْنِ: هَلْ لَكَ فِي صُحْبَتِي فَأَتَّخِذَكَ وَزِيرًا وَشَرِيكًا فِيمَا أَنَا فِيهِ مِنْ هَذَا الْمَالِ، فَقَالَ: مَا أَصْلُحُ أَنَا وَأَنْتَ فِي مَكَانٍ، قَالَ: وَلِمَ؟ قَالَ: مِنْ أَجْلِ أَنَّ النَّاسَ كُلَّهُمْ لَكَ عَدُوٌّ وَلِي صَدِيقٌ، قَالَ: وَلِمَ ذَلِكَ؟ قَالَ: يُعَادُونَكَ لِمَا فِي يَدِكَ مِنَ الْمُلْكِ وَلَا أَجِدُ أَحَدًا يُعَادِينِي لِرَفْضِي ذَلِكَ، فَانْصَرَفَ عَنْهُ ذُو الْقَرْنَيْنِ. وَذَكَرُوا أَنَّ ذَا الْقَرْنَيْنِ لَمَّا رَجَعَ عَنْ سُلُوكِ الظُّلْمَةِ قَصَدَ بِلَادَ خُرَاسَانَ، فَلَمَّا صَارَ إِلَى نَهْرِ بَلْخٍ هَالَهُ أَمْرُهُ، فَأَمَرَهُمْ بِشَقِّ الْخَشَبِ الْغِلَاظِ وَتَرْقِيقِهَا، ثُمَّ أَمَرَ الْحَدَّادِينَ فَضَرَبُوا الْمَسَامِيرَ، ثُمَّ أَمَرَ بِثَلَاثِمِائَةِ سَفِينَةٍ فَصُنِعَتْ، وَأَمَرَ بِحِبَالٍ مِنْ لِيفٍ وَبِحِبَالٍ مِنْ قَنَبٍ فَنُصِعَتْ غِلَاظًا طِوَالًا، فَأَمَرَ بِبِنَاءِ [جِسْرٍ] مِنْ جَانِبَيِ النَّهْرِ، وَشُدَّتْ تِلْكَ الْحِبَالُ مِنْهُمَا مَمْدُودًا عَلَى الْمَاءِ عَرْضًا، وَجُعِلَتِ السُّفُنُ جِسْرًا بَيْنَ الْحِبَالِ فِي صُدُورِ السُّفُنِ وَفِي أَعْجَازِهَا لِتُمْسِكَهَا، ثُمَّ أَمَرَ بِالْخَشَبِ فَقُطِعَ بِمِقْدَارِ عَرْضِ السُّفُنِ، وَقُصِدَتْ سَقْفًا، وَهِيلَ عَلَيْهِ التُّرَابُ، وَلُبَّ بِالْمَاءِ حَتَّى اطْمَأَنَّ وَنَشَفَ، فَلَمَّا أَمْكَنَ الْعُبُورُ عَلَيْهِ عَبَرَهُ بِجُيُوشِهِ سَائِرًا إِلَى قُومِسَ، فَاشْتَكَى فَأَخَذَهُ الرُّعَافُ حَتَّى مَاتَ فِي طَرِيقِهِ، وَقَدْ كَانَ حِينَ بَلَغَ الصِّينَ أَمَرَ بِمُدُنٍ كَثِيرَةٍ فَبُنِيَتْ هُنَالِكَ، فَمِنْهَا: الدُّبْوَاسِيَةُ، وَحَمْدَانُ، وَشَيْرَكُ، وَبُرْجُ الْحِجَارَةِ، وَكَذَلِكَ أَمَرَ حِينَ بَلَغَ الْهِنْدَ فَبَنَى هُنَالِكَ مَدِينَةَ سَرَنْدِيبَ، وَلَهُ غَيْرُ هَذِهِ الْأَبْنِيَةِ فِي النَّوَاحِي الَّتِي طَافَهَا. وعن سَهْلُ بْنُ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ بُرَيْدَةَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "سَيَكُونُ بَعْدِي بُعُوثٌ كَثِيرَةٌ فَكُونُوا فِي بَعْثِ خُرَاسَانَ، ثُمَّ انْزِلُوا مَدِينَةَ مَرْوَ؛ فَإِنَّهُ بَنَاهَا ذُو الْقَرْنَيْنِ، وَدَعَا لَهَا بِالْبَرَكَةِ، وَلَا يُضَرُّ أَهْلُهَا بِسُوءٍ".

     ✧ Mention of things that happened to Dhū al-Qarnayn during his journeys From Ṣafwān b. ʿAmr b. ʿAbd al-Raḥmān b. ʿAbd Allāh al-Khuzāʿī: Dhū al-Qarnayn came upon a community among the nations who had in their hands nothing of what people enjoy of their worldly goods. They had dug graves, and when morning came they tended to those graves, swept them, and prayed at them. They grazed on wild herbs just as beasts graze, and they had been provided thereby a livelihood from the plants of the earth. Dhū al-Qarnayn sent for their king. The messenger said, "Answer the king." He said, "I have no need of him." So Dhū al-Qarnayn came to him and said, "I sent for you to come to me, but you did not come. Here I am now, having come to you." He said, "Had I had any need of you, I would have come to you." Dhū al-Qarnayn said to him, "Why do I see you in the state in which I saw you? I have not seen any of the nations upon it." They said, "And what is that?" He said, "You have no worldly goods and nothing. Would you not have taken gold and silver and enjoyed them?" He said, "We have only disliked them because no one is given anything of them but that his soul yearns for something better than it." He said, "What is the matter with you, that you have dug graves and when morning comes you tend to them, sweep them, and pray at them?" They said, "We intended that when we look at them and the world distracts us, our graves hold us back from hope." He said, "I see you have no food but wild herbs from the earth. Would you not have taken beasts from among the livestock and milked them and slaughtered them and enjoyed them?" They said, "We saw that in the plants of the earth there is sufficiency." Then the king of that land stretched out his hand behind Dhū al-Qarnayn and took hold of a skull and said, "O Dhū al-Qarnayn, do you know who this is?" He said, "No. Who is it?" He said, "A king among the kings of the earth. God gave him authority over the people of the earth, and he acted oppressively and wrongfully and tyrannically. When Allah saw that from him, He cut him off by death, and he became like a stone thrown away. Allah has counted his deeds against him so that He may recompense him for them in the Hereafter." Then he took hold of another skull and said, "O Dhū al-Qarnayn, do you know who this is?" He said, "No. Who is this?" He said, "A king whom Allah made king after him. He used to see what the one before him did to the people of oppression, wrongdoing, and tyranny, so he humbled himself and submitted to Allah, Mighty and Majestic, and acted justly among the people of his kingdom. So he became as you see. Allah has counted his deeds against him so that He may reward him for them in the Hereafter." Then he reached toward the skull of Dhū al-Qarnayn and said, "And this skull will become as these skulls have become. Consider, O servant of Allah, what you are doing." Dhū al-Qarnayn said to him, "Would you like to accompany me, that I may take you as a minister and partner in this wealth that I possess?" He said, "It is not fitting that I and you be in one place." He said, "Why?" He said, "Because all the people are enemies to you and friends to me." He said, "And why is that?" He said, "They are hostile to you because of the dominion you possess, and I find no one who is hostile to me because of my renouncing that." So Dhū al-Qarnayn departed from him. They have mentioned that when Dhū al-Qarnayn turned back from traversing the darkness, he headed for the lands of Khurāsān. When he reached the river of Balkh, its vastness alarmed him, so he ordered them to split thick timber and make it thin. Then he ordered the blacksmiths, and they forged nails. Then he ordered three hundred ships and they were built. He ordered ropes of palm fiber and ropes of hemp, and they were made thick and long. He ordered the building of a bridge from the two banks of the river, and those ropes were tied from them, stretched over the water across. The ships were made as a bridge between the ropes, at the prows of the ships and at their sterns, to hold them. Then he ordered the timber cut to the measure of the width of the ships and made into a deck, and earth was heaped upon it and soaked with water until it settled and dried. When crossing was possible upon it, he crossed with his armies, going on to Qūmis. He fell ill, and nosebleed took hold of him until he died on his way. When he reached China, he had ordered many cities to be built there, among them: al-Dubwāsiyya, Ḥamdān, Shayrak, and Burj al-Ḥijāra. Likewise, when he reached India, he ordered a city built there, Sarandīb. He has other buildings besides these in the regions he traversed. From Sahl b. ʿAbd Allāh b. Burayda, from his father, from his grandfather Burayda, who said: I heard the Messenger of Allah ﷺ say: "There will be after me many expeditions. Be in the expedition to Khurāsān, then settle in the city of Marw, for Dhū al-Qarnayn built it and prayed for blessing upon it, and its people will not be harmed by evil."

348. Tarikh (al-Tabari) 349No grade recorded

     كِتَابُ أُمِّ الْإِسْكَنْدَرِ إِلَيْهِ قَالَ كَعْبُ الْأَحْبَارِ: إِنَّ أُمَّ ذِي الْقَرْنَيْنِ كَانَتْ حَازِمَةً عَاقِلَةً، فَلَمَّا بَلَغَهَا أَنَّ ابْنَهَا قَدْ فَتَحَ الْمَدَائِنَ وَاسْتَعْبَدَ الرِّجَالَ، وَدَانَتْ لَهُ الْمُلُوكُ كَتَبَتْ إِلَيْهِ. بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. مِنْ رُوقَيَّةَ أُمُّ الْإِسْكَنْدَرِ إِلَى الْإِسْكَنْدَرِ الْمَوْتَى لَهُ، الضَّعِيفُ الَّذِي بِقُوَّةِ رَبِّهِ قَوِيَ، وَبِقُدْرَتِهِ قَهَرَ، وَبِعِزَّتِهِ اسْتَعْلَى، يَا بُنَيَّ لَا تَدَعْ لِلْعُجْبِ فِيكَ مَسَاغًا فَإِنَّ ذَلِكَ يُرْدِيكَ، وَلَا تَدَعْ لِلْعَظَمَةِ فِيكَ مَطْمَعًا فَإِنَّ ذَلِكَ يُضْعِفُكَ، يَا بُنَيَّ ذَلِّلْ نَفْسَكَ [لِلَّذِي رَفَعَكَ]. وَاعْلَمْ أَنَّكَ عَنْ قَلِيلٍ مُحَوَّلٌ عَمَّا أَنْتَ فِيهِ، يَا بُنَيَّ إِيَّاكَ وَالشُّحَّ؛ فَإِنَّ الشُّحَّ يُرْدِيكَ، وَيُزْرِي بِكَ، وَانْظُرْ هَذِهِ الْكُنُوزَ الَّتِي جَمَعْتَهَا أَنْ تُعَجِّلَ حَمْلَهَا إِلَيَّ كُلَّهَا مَعَ رَجُلٍ مُفْرَدٍ عَلَى فَرَسٍ أَجْرَدَ. فَلَمَّا وَرَدَ عَلَيْهِ الْكِتَابُ جَمَعَ النَّاسَ، فَقَالَ: انْظُرُوا فِيمَا كَتَبَتْ أُمِّي وَسَأَلَتْنِي فِيهِ: أَنْ أَرْسِلَ بِهَذِهِ الْأَمْوَالِ، فَقَالُوا: وَكَيْفَ السَّبِيلُ إِلَى حَمْلِهَا عَلَى فَرَسٍ؟ فَقَالَ: هَلْ عِنْدَكُمْ غَيْرُ هَذَا؟ قَالُوا: لَا، فَدَعَا كَاتِبَهُ فَقَالَ: اكْتُبْ كُلَّ مَالٍ جَمَعْتُهُ، فَأَحْصِهِ وَاجْعَلْهُ فِي كِتَابٍ وَبَيِّنْ مَوَاضِعَهَا وَعُدَّتَهَا، فَفَعَلَ الْكَاتِبُ ثُمَّ، خُتِمَ الْكِتَابُ، وَحَمَلَ رَجُلًا عَلَى فَرَسٍ، ثُمَّ قَالَ لَهُ: امْضِ بِهَذَا الْكِتَابِ إِلَى أُمِّي، ثُمَّ قَالَ لَهُمْ: إِنَّمَا سَأَلَتْنِي أُمِّي أَنْ أَبْعَثَ إِلَيْهَا بِعِلْمِ مَا لِي أَجْمَعَ وَمَوَاضِعِهَا. قَالَ: إِنَّ ذَلِكَ إِلَى الْيَوْمِ مَعْرُوفٌ بِالرُّومِ فِي بَيْتِ مَمْلَكَتِهِمْ وَبُيُوتِ أَمْوَالِهِمْ، يَجِدُونَ عِلْمَ ذَلِكَ فِي أَرْضِ كَذَا وَكُورَةِ كَذَا، وَمَوْضِعِ كَذَا وَكَذَا، وَمِنَ الْمَالِ كَذَا وَكَذَا، مِمَّا كَنَزَهُ الْإِسْكَنْدَرُ، وَكَانَ اللَّهُ لَمْ يَجْعَلْ فِيهِ مِنَ الْحِرْصِ شَيْئًا، وَلَمْ يَجْمَعِ الدُّنْيَا إِلَّا مَا كَانَ يَسُرُّ بِمَنْ مَعَهُ فَيُقَوِّيهِمْ عَلَى ذَلِكَ، وَكَانَ مَسِيرُهُ ذَلِكَ رَحْمَةً لِلْمُؤْمِنِينَ.

     ✧ The Book of Alexander's Mother to Him Kaʿb al-Aḥbār said: The mother of Dhū al-Qarnayn was resolute and wise. When it reached her that her son had conquered the cities, enslaved men, and that kings had submitted to him, she wrote to him. In the name of God, the Merciful, the Compassionate. From Rūqayyah, the mother of Alexander, to Alexander, the dead who, by the strength of his Lord, became strong; by His power, he subdued; and by His might, he rose above. My son, leave no path for self-conceit in you, for that will destroy you; and leave no desire for greatness in you, for that will weaken you. My son, humble yourself [to the One who raised you]. Know that you will soon be moved from what you are in. My son, beware of greed, for greed destroys you and disparages you. Consider these treasures that you have gathered: hasten to send them all to me with a single man on a bald horse. When the letter reached him, he gathered the people and said: "Look at what my mother wrote and what she asked of me: that I send these riches." They said: "How is there a way to carry them on a horse?" He said: "Do you have anything other than this?" They said: "No." So he called his scribe and said: "Write down every bit of wealth I have gathered, enumerate it, put it in a book, and indicate its locations and quantities." The scribe did so, then the book was sealed, and a man was mounted on a horse. Then he said to him: "Go with this book to my mother." Then he said to them: "My mother only asked me to send her the knowledge of all my wealth and its locations." He said: "That remains known to this day among the Byzantines in the house of their kingdom and their treasuries. They find knowledge of that wealth in such-and-such a land, in such-and-such a province, in such-and-such a place, and of such-and-such an amount, from what Alexander had stored. God did not place in him any greed, and he did not amass worldly goods except what he used to please those with him, thereby strengthening them. His journey was a mercy to the believers."

349. Tarikh (al-Tabari) 350No grade recorded

     ذِكْرُ وَفَاتِهِ   قَدْ رُوِّينَا أَنَّ الْخَضِرَ شَرِبَ مِنْ عَيْنِ الْحَيَاةِ، وَفَاتَتْ ذَا الْقَرْنَيْنِ، فَزَعَمَ أَقْوَامٌ أَنَّهَا لَمَّا فَاتَتْهُ اغْتَمَّ، فَقَالَ لَهُ الْحُسَّابُ: لَا تَحْزَنْ؛ إِنَّا نَرَى لَكَ مُدَّةً وَإِنَّكَ لَا تَمُوتُ إِلَّا عَلَى أَرْضٍ مِنْ حَدِيدٍ، وَسَمَاءٍ مِنْ خَشَبٍ، فَانْصَرَفَ رَاجِعًا يُرِيدُ الرُّومَ، فَأَقْبَلَ يَدْفِنُ كُنُوزَ كُلِّ أَرْضٍ بِهَا، وَيَكْتُبُ ذِكْرَ ذَلِكَ وَمَبْلَغَ مَا دَفَنَ وَمَوْضِعَهُ، وَحَمَلَ الْكِتَابَ مَعَهُ حَتَّى بَلَغَ بَابِلَ، فَرَعَفَ وَهُوَ فِي مَسِيرٍ، فَسَقَطَ عَنْ دَابَّتِهِ، فَبُسِطَ لَهُ دِرْعٌ، وَكَانَتِ الدِّرْعُ إِذْ ذَاكَ صَفَائِحَ، فَنَامَ عَلَى تِلْكَ الدِّرْعِ، فَآذَتْهُ الشَّمْسُ، فَدَعَوْا تُرْسًا فَأَظَلُّوهُ تَطَرُّفًا، فَإِذَا هُوَ مُضْطَجِعٌ عَلَى حَدِيدٍ وَفَوْقَهُ خَشَبٌ، فَقَالَ: هَذِهِ أَرْضٌ مِنْ حَدِيدٍ وَسَمَاءٌ مِنْ خَشَبٍ، فَأَيْقَنَ الْمَوْتَ. كِتَابِهِ إِلَى أُمِّهِ يُعَزِّيهَا عَنْ نَفْسِهِ عَنْ عَبْدِ اللَّهِ بْنِ زِيَادٍ، قَالَ: حَدَّثَنِي بَعْضُ مَنْ قَرَأَ الْكُتُبَ: أَنَّ ذَا الْقَرْنَيْنِ لَمَّا رَجَعَ مِنْ مَشَارِقِ الْأَرْضِ وَمَغَارِبِهَا بَلَغَ أَرْضَ بَابِلَ، فَمَرِضَ مَرَضًا شَدِيدًا أَشْفَقَ مِنْ مَرَضِهِ أَنْ يَمُوتَ بَعْدَمَا دَوَّخَ الْبِلَادَ، وَجَمَعَ الْأَمْوَالَ، فَنَزَلَ بَابِلَ فَدَعَا كَاتِبَهُ، فَقَالَ: خَفِّفْ عَلَيَّ فِي الْمَوْتَةِ بِكِتَابٍ تَكْتُبُهُ إِلَى أُمِّي تُعَزِّيهَا بِي، وَاسْتَعِنْ بِبَعْضِ عُلَمَاءِ أَهْلِ فَارِسَ، ثُمَّ اقْرَأْهُ [عَلَيَّ] فَكَتَبَ الْكِتَابَ. بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنَ الْإِسْكَنْدَرِ بْنِ قَيْصَرَ رَفِيقِ أَهْلِ الْأَرْضِ بِجَسَدِهِ قَلِيلًا، وَرَفِيقِ أَهْلِ السَّمَاءِ بِرُوحِهِ طَوِيلًا، إِلَى أُمِّهِ رُوقَيَّةَ ذَاتِ الصَّفَاءِ الَّتِي لَمْ تُمَتَّعْ بِثَمَرَتِهَا فِي دَارِ الْقُرْبِ، وَهِيَ مُجَاوِرَتُهُ عَمَّا قَلِيلٍ فِي دَارِ الْبُعْدِ، يَا أُمَّتَاهُ، يَا ذَاتَ الْحِكْمَةِ أَسْأَلُكِ بِرَحْمَتِي وَوِدِّي وَوِلَادَتِكِ إِيَّايَ، هَلْ وَجَدْتِ لِشَيْءٍ قَرَارًا بَاقِيًا وَخَيَالًا دَائِمًا، أَلَمْ تَرَيْ إِلَى الشَّجَرَةِ كَيْفَ تَنْضُرُ أَغْصَانُهَا وَتَخْرُجُ ثَمَرَتُهَا وَتَلْتَفُّ أَوْرَاقُهَا ثُمَّ لَا يَلْبَثُ الْغُصْنُ أَنْ يَتَهَشَّمَ، وَالثَّمَرُ أَنْ يَتَسَاقَطَ، وَالْوَرَقُ أَنْ يَتَبَايَنَ؟! أَلَمْ تَرَيِ النَّبْتَ الْأَزْهَرَ يُصْبِحُ نَضِيرًا ثُمَّ يُمْسِي هَشِيمًا؟! أَلَمْ تَرَيْ إِلَى النَّهَارِ الْمُضِيءِ ثُمَّ يُخْلِفُهُ اللَّيْلُ الْمُظْلِمُ؟! أَلَمْ تَرَيْ إِلَى الْقَمَرِ الزَّاهِرِ لَيْلَةَ بَدْرِهِ كَيْفَ يَغْشَاهُ الْكُسُوفُ؟! أَلَمْ تَرَيْ إِلَى شُهُبِ النَّارِ الْمُوقَدَةِ مَا أَوْشَكَ مَا تُخْمَدُ؟! أَلَمْ تَرَيْ إِلَى عَذْبِ الْمِيَاهِ الصَّافِيَةِ مَا أَسْرَعَهَا إِلَى الْبُحُورِ الْمُتَغَيِّرَةِ؟! أَلَمْ تَرَيْ إِلَى هَذَا الْخَلْقِ كَيْفَ يَعِيشُ فِي الدُّنْيَا قَدِ امْتَلَأَتْ مِنْهُ الْآفَاقُ، وَاسْتَعْلَتْ بِهِ الْأَشْيَاءُ، وَوَلَهَتْ بِهِ الْأَبْصَارُ وَالْقُلُوبُ؟! إِنَّمَا هُمَا شَيْئَانِ: إِمَّا مَوْلُودٌ وَإِمَّا مَيِّتٌ، كِلَاهُمَا مَقْرُونٌ بِالْفَنَاءِ، أَلَمْ تَرَيْ أَنَّهُ قِيلَ لِهَذِهِ الدَّارِ: رَوِّحِي بِأَهْلِكِ فَإِنَّكِ لَسْتِ لَهُمْ بِدَارٍ؟! يَا وَاهِبَةَ الْمَوْتِ، وَيَا مُوَرِّثَةَ الْأَحْزَانِ، وَيَا مُفَرِّقَةً بَيْنَ الْأَحِبَّةِ، وَيَا مُخَرِّبَةَ الْعِمْرَانِ، أَلَمْ تَرَيْ إِلَى كُلِّ مَخْلُوقٍ يَجْرِي عَلَى مَا لَا يَدْرِي؟ هَلْ رَأَيْتِ يَا أُمَّاهُ مُعْطِيًا لَا يَأْخُذُ، وَمُقْرِضًا لَا يَتَقَاضَى، وَمُسْتَوْدِعًا لَا يَسْتَرِدُّ وَدِيعَتَهُ؟! يَا أُمَّاهُ إِنْ كَانَ أَحَدٌ بِالْبُكَاءِ حَقِيقًا فَلْتَبْكِ السَّمَاءُ عَلَى نُجُومِهَا، وَلْتَبْكِ الْحِيتَانُ عَلَى بُحُورِهَا وَلْيَبْكِ الْجَوُّ عَلَى طَائِرِهِ، وَلْتَبْكِ الْأَرْضُ عَلَى أَوْلَادِهَا وَالنَّبْتِ الَّذِي يَخْرُجُ مِنْهَا، وَلْيَبْكِ الْإِنْسَانُ عَلَى نَفْسِهِ الَّتِي تَمُوتُ فِي كُلِّ سَاعَةٍ وَعِنْدَ كُلِّ طَرْفَةٍ. يَا أُمَّتَاهُ إِنَّ الْمَوْتَ لَا يُعْتِقُنِي مِنْ أَجْلِ أَنِّي كُنْتُ عَارِفًا أَنَّهُ نَازِلٌ بِي، فَلَا يُتْعِبْكِ الْحُزْنُ فَإِنَّكَ لَمْ تَكُونِي جَاهِلَةً بِأَنِّي مِنَ الَّذِينَ يَمُوتُونَ. يَا أُمَّتَاهُ إِنِّي كَتَبْتُ كِتَابِي هَذَا وَأَنَا أَرْجُو أَنْ تَعْتَبِرِي بِهِ، وَيَحْسُنَ مَوْقِعُهُ مِنْكِ، فَلَا تُخْلِفِي ظَنِّي وَلَا تُحْزِنِي رُوحِي، يَا أُمَّتَاهُ إِنِّي قَدْ عَلِمْتُ يَقِينًا أَنَّ الَّذِي أَذْهَبُ إِلَيْهِ خَيْرٌ مِنْ مَكَانِي الَّذِي أَنَا فِيهِ، وَأَطْهَرُ مِنَ الْهُمُومِ وَالْأَحْزَانِ وَالْأَسْقَامِ وَالنَّصَبِ وَالْأَمْرَاضِ، فَاغْتَبِطِي لِي بِمَذْهَبِي، وَاسْتَعِدِّي لِاتِّبَاعِي، يَا أُمَّتَاهُ إِنَّ ذِكْرِي قَدِ انْقَطَعَ مِنَ الدُّنْيَا وَمَا كُنْتُ أُذْكَرُ بِهِ مِنَ الْمُلْكِ وَالرَّأْيِ، فَاجْعَلِي لِي مِنْ بَعْدِي ذِكْرًا أُذْكَرُ بِهِ فِي حِلْمِكِ وَصَبْرِكِ وَالرِّضَا [بِمَا يَقُولُ الْحُكَمَاءُ، يَا أُمَّتَاهُ إِنَّ النَّاسَ سَيَنْظُرُونَ إِلَى هَذَا مِنْكِ وَهُمْ رَاضٍ وَكَارِهٌ وَمُسْتَمِعٌ وَقَائِلٌ، فَأَحْسِنِي إِلَيَّ وَإِلَى نَفْسِكِ فِي ذَلِكَ، يَا أُمَّتَاهُ السَّلَامُ فِي هَذَا الدَّارِ قَلِيلٌ زَائِلٌ فَلْيَكُنْ عَلَيْكِ] وَعَلَيْنَا فِي دَارِ الْأَزَلِ السَّلَامُ الدَّائِمُ. فَتَفَكَّرِي بِفَهْمِ وَدِيعَةِ نَفْسِكِ أَنْ تَكُونِي شِبْهَ النِّسَاءِ فِي الْجَزَعِ، كَمَا كُنْتُ لَا أَرْضَى شِبْهَ الرِّجَالِ فِي الِاسْتِكَانَةِ وَالضَّعْفِ، وَلَمْ يَكُنْ ذَلِكَ يُرْضِيكِ فِيَّ. ثُمَّ مَاتَ رَحِمَهُ اللَّهُ. ورُوِيَ عَنْ كَعْبِ الْأَحْبَارِ أَنَّهُ قَالَ لِمُعَاوِيَةَ: إِنَّ ذَا الْقَرْنَيْنِ لَمَّا حَضَرَتْهُ الْوَفَاةُ أَوْصَى أُمَّهُ ; إِذَا هُوَ مَاتَ أَنْ تَصْنَعَ طَعَامًا، وَتَجْمَعَ نِسَاءَ أَهْلِ الْمَدِينَةِ وَتَضَعَهُ بَيْنَ أَيْدِيهِنَّ، وَتَأْذَنَ لَهُنَّ فِيهِ، إِلَّا مَنْ كَانَتْ ثَكْلَى، فَلَا تَأْكُلْ مِنْهُ شَيْئًا، فَلَمَّا فَعَلَتْ ذَلِكَ لَمْ تَضَعْ وَاحِدَةٌ مِنْهُنَّ يَدَهَا فِيهِ، فَقَالَتْ لَهُنَّ: سُبْحَانَ اللَّهِ! كُلُّكُنَّ ثَكْلَى! فَقُلْنَ: أَيْ وَاللَّهِ مَا مِنَّا إِلَّا مَنْ أُثْكِلَتْ. فَكَانَ ذَلِكَ تَسْلِيَةً لِأُمِّهِ. فَلَمَّا حُمِلَ تَابُوتُهُ إِلَيْهَا تَلَفَّتَتْ بِعُظَمَاءِ أَهْلِ الْمَمْلَكَةِ، فَلَمَّا رَأَتْهُ قَالَتْ: يَا ذَا الَّذِي بَلَغَ السَّمَاءَ حِلْمُهُ، وَجَازَ أَقْطَارَ الْأَرْضِ مُلْكُهُ، وَدَانَتِ الْمُلُوكُ عَنْوَةً لَهُ، مَا لَكَ الْيَوْمَ نَائِمًا لَا تَسْتَيْقِظُ، وَسَاكِتًا لَا تَتَكَلَّمُ، مَنْ بَلَّغَكَ عَنِّي بِأَنَّكَ وَعَظْتَنِي فَاتَّعَظْتُ، وَعَزَّيْتَنِي فَتَعَزَّيْتُ، فَعَلَيْكَ السَّلَامُ حَيًّا وَمَيِّتًا. ثُمَّ أَمَرَتْ بِدَفْنِهِ. عمر ذو القرنين وَاخْتُلِفَ فِي قَدْرِ عُمُرِهِ  ، فَذُكِرَ عَنْ أَهْلِ الْكِتَابِ أَنَّهُ عَاشَ ثَلَاثَةَ آلَافِ سَنَةٍ. وَذَكَرَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ أَنَّهُ عَاشَ أَلْفًا وَسِتَّمِائَةِ سَنَةٍ. فَأَمَّا مَنْ يَقُولُ: عَاشَ نَحْوًا مِنْ أَرْبَعِينَ سَنَةً فَإِنَّمَا اشْتَبَهَ عَلَيْهِ بِالْإِسْكَنْدَرِ الْيُونَانِيِّ، وعند ابن الأثير في كتابه الكامل وَرَجَعَ إِلَى الْعِرَاقِ فَمَاتَ فِي طَرِيقِهِ بَشَهْرَزُورَ بِعِلَّةِ الْخَوَانِيقِ، وَكَانَ عُمُرُهُ سِتًّا وَثَلَاثِينَ سَنَةً فِي قَوْلٍ، وَدُفِنَ فِي تَابُوتٍ مِنْ ذَهَبٍ مُرَصَّعٍ بِالْجَوَاهِرِ، وَطُلِيَ بِالصَّبْرِ لِئَلَّا يَتَغَيَّرَ وَحُمِلَ إِلَى أُمِّهِ بِالْإِسْكَنْدَرِيَّةِ. وَكَانَ مُلْكُهُ أَرْبَعَ عَشْرَةَ سَنَةً، وَقَتَلَ دَارَا فِي السَّنَةِ الثَّالِثَةِ مِنْ مُلْكِهِ. وَبَنَى اثْنَتَيْ عَشْرَةَ مَدِينَةً، مِنْهَا: أَصْبَهَانُ، وَهِيَ الَّتِي يُقَالُ لَهَا جَيُّ، وَمَدِينَةَ هَرَاةَ، وَمَرْوَ، وَسَمَرْقَنْدَ، وَبَنَى بِالسَّوَادِ مَدِينَةً لِرُوشَنْكَ ابْنَةِ دَارَا، وَبِأَرْضِ الْيُونَانِ مَدِينَةً، وَبِمِصْرَ الْإِسْكَنْدَرِيَّةَ. فَلَمَّا مَاتَ الْإِسْكَنْدَرُ طَافَ بِهِ مَنْ مَعَهُ مِنَ الْحُكَمَاءِ الْيُونَانِيِّينَ وَالْفُرْسِ وَالْهِنْدِ وَغَيْرِهِمْ، فَكَانَ يَجْمَعُهُمْ وَيَسْتَرِيحُ إِلَى كَلَامِهِمْ، فَوَقَفُوا عَلَيْهِ، فَقَالَ كَبِيرُهُمْ: لِيَتَكَلَّمْ كُلُّ وَاحِدٍ مِنْكُمْ بِكَلَامٍ يَكُونُ لِلْخَاصَّةِ مُعَزِّيًا وَلِلْعَامَّةِ وَاعِظًا، وَوَضَعَ يَدَهُ عَلَى التَّابُوتِ، وَقَالَ: أَصْبَحَ آسِرُ الْأُسَرَاءِ أَسِيرًا. وَقَالَ آخَرُ: هَذَا الْمَلِكُ كَانَ يُخَبِّئُ الذَّهَبَ فَقَدْ صَارَ الذَّهَبُ يُخَبِّؤُهُ. وَقَالَ آخَرُ: مَا أَزْهَدَ النَّاسَ فِي هَذَا الْجَسَدِ وَمَا أَرْغَبَهُمْ فِي التَّابُوتِ. وَقَالَ آخَرُ: مِنْ أَعْجَبِ الْعَجَبِ أَنَّ الْقَوِيَّ قَدْ غُلِبَ، وَالضُّعَفَاءَ لَاهُونَ مُغْتَرُّونَ. وَقَالَ آخَرُ: هَذَا الَّذِي جَعَلَ أَجَلَهُ ضَمَانًا وَجَعَلَ أَمَلَهُ عِيَانًا، هَلَّا بَاعَدْتَ مِنْ أَجَلِكَ لِتَبْلُغَ بَعْضَ أَمَلِكَ، بَلْ هَلَّا حَقَّقْتَ مِنْ أَمَلِكَ بِالِامْتِنَاعِ مِنْ فَوْتِ أَجْلِكَ. وَقَالَ آخَرُ: أَيُّهَا السَّاعِي الْمُنْتَصِبُ، مَا خَذَلَكَ عِنْدَ الِاحْتِيَاجِ إِلَيْهِ، فَغُودِرَتْ عَلَيْكَ أَوْزَارُهُ، وَقَارَفْتَ آثَامَهُ، فَجَمَعْتَ لِغَيْرِكَ وَإِثْمُهُ عَلَيْكَ. وَقَالَ آخَرُ: قَدْ كُنْتَ لَنَا وَاعِظًا فَمَا وَعَظْتَنَا مَوْعِظَةً أَبْلَغَ مِنْ وَفَاتِكَ، فَمَنْ كَانَ لَهُ مَعْقُولٌ فَلْيَعْقِلْ، وَمَنْ كَانَ مُعْتَبِرًا فَلْيَعْتَبِرْ. وَقَالَ آخَرُ: رُبَّ هَائِبٍ لَكَ يَخَافُكَ مِنْ وَرَائِكَ وَهُوَ الْيَوْمَ بِحَضْرَتِكَ وَلَا يَخَافُكَ. رُبَّ حَرِيصٍ عَلَى سُكُوتِكَ إِذْ لَا تَسْكُتُ، وَهُوَ الْيَوْمَ حَرِيصٌ عَلَى كَلَامِكَ إِذْ لَا تَتَكَلَّمُ. وَقَالَ آخَرُ: كَمْ أَمَاتَتْ هَذِهِ النَّفْسُ لِئَلَّا تَمُوتَ وَقَدْ مَاتَتْ. وَقَالَ آخَرُ، وَكَانَ صَاحِبَ كُتُبِ الْحِكْمَةِ: قَدْ كُنْتَ تَأْمُرُنِي أَنْ لَا أَبْعُدَ عَنْكَ فَالْيَوْمَ لَا أَقْدِرُ عَلَى الدُّنُوِّ مِنْكَ. وَقَالَ آخَرُ: هَذَا يَوْمٌ عَظِيمٌ أَقْبَلَ مِنْ شَرِّهِ مَا كَانَ مُدْبِرًا، وَأَدْبَرَ مِنْ خَيْرِهِ مَا كَانَ مُقْبِلًا، فَمَنْ كَانَ بَاكِيًا عَلَى مَنْ زَالَ مُلْكُهُ فَلْيَبْكِ. وَقَالَ آخَرُ: يَا عَظِيمَ السُّلْطَانِ اضْمَحَلَّ سُلْطَانُكَ كَمَا اضْمَحَلَّ ظِلُّ السَّحَابِ، وَعَفَتْ آثَارُ مَمْلَكَتِكَ كَمَا عَفَتْ آثَارُ الذُّبَابِ. وَقَالَ آخَرُ: يَا مَنْ ضَاقَتْ عَلَيْهِ الْأَرْضُ طُولًا وَعَرْضًا لَيْتَ شِعْرِي كَيْفَ حَالُكَ بِمَا احْتَوَى عَلَيْكَ مِنْهَا ! وَقَالَ آخَرُ: اعْجَبُوا مِمَّنْ كَانَ هَذَا سَبِيلَهُ كَيْفَ شَهَرَ نَفْسَهُ بِجَمْعِ الْأَمْوَالِ الْحُطَامِ الْبَائِدِ، وَالْهَشِيمِ النَّافِذِ. وَقَالَ آخَرُ: أَيُّهَا الْجَمْعُ الْحَافِلُ، وَالْمُلْقَى الْفَاضِلُ لَا تَرْغَبُوا فِيمَا لَا يَدُومُ سُرُورُهُ، وَتَنْقَطِعُ لَذَّتُهُ، فَقَدْ بَانَ لَكُمُ الصَّلَاحُ، وَالرَّشَادُ مِنَ الْغَيِّ وَالْفَسَادِ. وَقَالَ آخَرُ انْظُرُوا إِلَى حُلْمِ النَّائِمِ كَيْفَ انْقَضَى، وَظِلِّ الْغَمَامِ كَيْفَ انْجَلَى. وَقَالَ آخَرُ: يَا مَنْ كَانَ غَضَبُهُ الْمَوْتَ هَلَّا غَضِبْتَ عَلَى الْمَوْتِ ! وَقَالَ آخَرُ: قَدْ رَأَيْتُمْ هَذَا الْمَلِكَ الَمَاضِيَ فَلْيَتَّعِظْ بِهِ هَذَا الْمَلِكُ الْبَاقِي. وَقَالَ آخَرُ: إِنَّ الَّذِي كَانَتِ الْآذَانُ تُنْصِتُ لَهُ قَدْ سَكَتَ فَلْيَتَكَلَّمِ الْآنَ كُلُّ سَاكِتٍ. وَقَالَ آخَرُ: سَيَلْحَقُ بِكَ مَنْ سَرَّهُ مَوْتُكَ كَمَا لَحِقْتَ بِمَنْ سَرَّكَ مَوْتُهُ. وَقَالَ آخَرُ: مَا لَكَ لَا تُقِلُّ عُضْوًا مِنْ أَعْضَائِكَ وَقَدْ كُنْتَ تَسْتَقِلُّ بِمُلْكِ الْأَرْضِ ! بَلْ مَا لَكَ لَا تَرْغَبُ عَنْ ضِيقِ الْمَكَانِ الَّذِي أَنْتَ فِيهِ وَقَدْ كُنْتَ تَرْغَبُ عَنْ رُحْبِ الْبِلَادِ ! وَقَالَ آخَرُ: إِنَّ دُنْيَا يَكُونُ هَذَا فِي آخِرِهَا فَالزُّهْدُ أَوْلَى أَنْ يَكُونَ فِي أَوَّلِهَا. وَقَالَ صَاحِبُ مَائِدَتِهِ: قَدْ فُرِشَتِ النَّمَارِقُ، وَنُضِّدَتِ النَّضَائِدُ، وَلَا أَرَى عَمِيدَ الْقَوْمِ. وَقَالَ صَاحِبُ بَيْتِ مَالِهِ: قَدْ كُنْتَ تَأْمُرُنِي بِالِادِّخَارِ فَإِلَى مَنْ أَدْفَعُ ذَخَائِرَكَ ؟ وَقَالَ آخَرُ: هَذِهِ الدُّنْيَا الطَّوِيلَةُ الْعَرِيضَةُ قَدْ طَوَيْتَ مِنْهَا سَبْعَةَ أَشْبَارٍ وَلَوْ كُنْتَ بِذَلِكَ مُوقِنًا لَمْ تَحْمِلْ عَلَى نَفْسِكَ فِي الطَّلَبِ. وَقَالَتْ زَوْجَتُهُ رُوشَنْكُ: مَا كُنْتُ أَحْسَبُ أَنَّ غَالِبَ دَارَا يُغْلَبُ، فَإِنَّ الْكَلَامَ الَّذِي سَمِعْتُ مِنْكُمْ فِيهِ شَمَاتَةٌ، فَقَدْ خَلَّفَ الْكَأْسَ الَّذِي شَرِبَ مِنْهُ لِيَشْرَبَهُ الْجَمَاعَةُ. وَقَالَتْ أُمُّهُ حِينَ بَلَغَهَا مَوْتُهُ: لَئِنْ فَقَدْتُ مِنَ ابْنِي أَمْرَهُ لَمْ يُفْقَدْ مِنْ قَلْبِي ذِكْرُهُ. فَهَذَا كَلَامُ الْحُكَمَاءِ فِيهِ مَوَاعِظُ وَحِكَمٌ حَسَنَةٌ فَلِهَذَا أُثْبِتُهَا.

     ✧ Mention of his death It has been narrated to us that al-Khaḍir drank from the spring of life, and it passed Dhū al-Qarnayn by. Some people claimed that when it passed him by, he became grieved, so the astrologers said to him: Do not grieve; we see for you a term and that you will not die except on a ground of iron and under a sky of wood. So he departed, returning, making for al-Rūm, and he came burying the treasures of every land he was in, and writing down mention of that, the amount of what he buried, and its location, and he carried the book with him until he reached Bābil. Then he had a nosebleed while travelling, and he fell from his mount. A coat of mail was spread for him, and the coat of mail at that time consisted of plates, so he slept on that coat of mail. The sun harmed him, so they called for a shield and shaded him with it as a canopy. And there he was, lying on iron with wood above him, so he said: This is a ground of iron and a sky of wood. Thus he became certain of death. His letter to his mother consoling her about himself From ʿAbd Allāh b. Ziyād, who said: Someone who read the books told me that when Dhū al-Qarnayn returned from the easts of the earth and its wests, he reached the land of Bābil, and he fell ill with a severe illness. He feared from his illness that he would die after he had subdued the lands and gathered wealth. So he alighted at Bābil and summoned his scribe and said: Lighten death for me with a letter you write to my mother consoling her for me, and seek help from some of the learned men of the people of Fāris. Then read it to me. So he wrote the letter. In the name of God, the Compassionate, the Merciful. From al-Iskandar b. Qayṣar, companion of the people of the earth with his body for a little while, and companion of the people of heaven with his spirit for a long while, to his mother Rūqayyah, possessor of purity, who was not granted enjoyment of her fruit in the abode of nearness, while she is his neighbour after a little while in the abode of distance. O my mother, O possessor of wisdom, I ask you by my mercy, my love, and your bearing of me: have you found for anything an enduring resting place and a lasting image? Have you not seen the tree, how its branches flourish, its fruit comes forth, and its leaves intertwine, then the branch does not tarry before it is crushed, the fruit before it falls, and the leaves before they scatter?! Have you not seen the blossoming plant, how it is verdant in the morning and then becomes dry stalks by evening?! Have you not seen the shining day, how the dark night succeeds it?! Have you not seen the radiant moon on the night of its fullness, how eclipse covers it?! Have you not seen the blazing firebrands, how soon they are extinguished?! Have you not seen the sweet, clear waters, how quickly they go to the changing seas?! Have you not seen this creation, how it lives in this world when the horizons have become full of it, things have risen high with it, and eyes and hearts have become infatuated with it?! They are but two things: either one born or one dead, both of them joined to extinction. Have you not seen that it was said to this abode: Give rest to your people, for you are not an abode for them?! O giver of death, O inheritor of sorrows, O separator of loved ones, O ruiner of inhabited places, have you not seen every creature running along what it does not know? Have you seen, O my mother, a giver who does not take, a lender who does not demand repayment, and a depositor who does not reclaim his deposit?! O my mother, if anyone truly deserves weeping, then let the sky weep over its stars, let the fish weep over their seas, let the air weep over its birds, let the earth weep over its children and the plants that come forth from it, and let man weep over his own soul, which dies at every hour and at every glance. O my mother, death will not release me because I knew that it would descend upon me, so let not grief weary you, for you were not ignorant that I am among those who die. O my mother, I have written this letter of mine while I hope that you will take warning from it, and that its impression upon you will be good, so do not belie my expectation and do not sadden my spirit. O my mother, I have known with certainty that the place to which I am going is better than my place in which I am, and purer than cares, sorrows, sicknesses, toil, and diseases, so rejoice for me in my departure and prepare to follow me. O my mother, my remembrance has been cut off from this world and from what I used to be remembered by of kingship and judgement, so make for me after me a remembrance by which I am remembered in your forbearance, patience, and contentment with what the sages say. O my mother, people will look at this from you, some pleased, some averse, some listening, and some speaking, so be good to me and to yourself in that. O my mother, peace in this abode is little and fleeting, so let there be upon you and upon us in the abode of eternity the lasting peace. So reflect with understanding on the trust of your soul, that you be not like women in distress, just as I was not pleased with the likeness of men in abasement and weakness, and that did not please you in me. Then he died, may God have mercy on him. It was narrated from Kaʿb al-Aḥbār that he said to Muʿāwiyah: When death attended Dhū al-Qarnayn, he enjoined his mother that if he died, she should prepare food and gather the women of the people of the city and place it before them and permit them to eat of it, except for any who was bereaved of a child, for she should not eat anything of it. So when she did that, not one of them put her hand in it, and she said to them: Glory be to God! Are all of you bereaved? They said: Yes, by God, there is none of us but has been bereaved of a child. And that was a consolation for his mother. Then when his coffin was carried to her, she turned to the great men of the people of the kingdom, and when she saw it, she said: O you whose forbearance reached the sky, whose dominion traversed the regions of the earth, and to whom kings submitted by force, what is with you today, sleeping and not waking, silent and not speaking? Who conveyed to you from me that you admonished me and I took admonition, and you consoled me and I was consoled? Peace be upon you, living and dead. Then she ordered his burial. The age of Dhū al-Qarnayn. There was disagreement about the extent of his age. It was mentioned from the People of the Book that he lived three thousand years. Abū Bakr b. Abī Khaythamah mentioned that he lived one thousand six hundred years. As for those who say he lived about forty years, they were confused with al-Iskandar the Greek. According to Ibn al-Athīr in his book al-Kāmil: He returned to al-ʿIrāq and died on his way at Shahrazūr of quinsy, and his age was thirty-six years according to one view. He was buried in a coffin of gold studded with jewels, and it was smeared with aloes so that he would not change, and it was carried to his mother at al-Iskandariyyah. His reign was fourteen years, and he killed Dārā in the third year of his reign. He built twelve cities, among them: Iṣbahān, which is called Jayy, the city of Harāt, Marw, Samarqand, and he built in al-Sawād a city for Rawshank, daughter of Dārā, and in the land of al-Yūnān a city, and in Egypt al-Iskandariyyah. When al-Iskandar died, the sages who were with him from the Greeks, Persians, Indians, and others circumambulated him; he used to gather them and find rest in their speech. They stood around him, and their eldest said: Let each one of you speak words that console the elite and admonish the common people. He placed his hand on the coffin and said: The captor of captives has become a captive. Another said: This king used to hide gold, and now gold hides him. Another said: How abstinent people are toward this body, and how desirous they are of the coffin. Another said: Among the most wondrous of wonders is that the strong one has been overcome, while the weak are heedless and deluded. Another said: This is the one who made his term a guarantee and made his hope something seen. Would that you had distanced yourself from your term to attain some of your hope; rather, would that you had realized your hope by preventing the passing of your term. Another said: O you who strove and stood erect, what failed you at the time of need, so its burdens were left upon you, and you committed its sins. You gathered for others while its sin is upon you. Another said: You were an admonisher to us, and you did not admonish us with any admonition more eloquent than your death. So let whoever has reason take heed, and let whoever takes warning take warning. Another said: Many a one who feared you from behind you, and today he is in your presence and does not fear you. Many a one who was eager for your silence when you would not be silent, and today he is eager for your speech when you will not speak. Another said: How many times this soul caused death so that it would not die, and it has died. Another said, and he was the keeper of the books of wisdom: You used to command me not to be far from you, and today I cannot come near you. Another said: This is a great day; of its evil, what had turned away has come, and of its good, what had come has turned away. So let whoever weeps for one whose dominion has passed weep. Another said: O great one of authority, your authority has vanished as the shadow of the cloud vanishes, and the traces of your kingdom have been effaced as the traces of flies are effaced. Another said: O you for whom the earth was too narrow in length and breadth, would that I knew how you are with what of it has enclosed you! Another said: Marvel at the one whose way this was, how he exposed himself by gathering perishable, crumbling wealth and passing dry stalks. Another said: O gathered assembly and excellent gathering, do not desire what whose joy does not last and whose pleasure is cut off, for rightness and guidance have become clear to you from error and corruption. Another said: Look at the dream of the sleeper, how it has ended, and the shadow of the clouds, how it has cleared away. Another said: O you whose anger was death, would that you had been angry at death! Another said: You have seen this king who has passed, so let this remaining king take warning from him. Another said: The one to whom ears listened has fallen silent, so let every silent one now speak. Another said: Those whom your death pleased will join you, just as you joined those whose death pleased you. Another said: What is with you that you cannot move a single limb of your limbs, when you used to carry the dominion of the earth alone! Rather, what is with you that you do not turn away from the narrowness of the place in which you are, when you used to turn away from the vastness of the lands! Another said: A world whose end is this—abstinence is more fitting at its beginning. The keeper of his table said: The cushions have been spread and the couches arranged, but I do not see the chief of the people. The keeper of his treasury said: You used to command me to store up, so to whom shall I hand over your treasures? Another said: This long and wide world, you have folded from it seven spans. Had you been certain of that, you would not have burdened yourself in seeking. His wife Rawshank said: I did not think that the conqueror of Dārā would be conquered. The speech I have heard from you about him is gloating, but he has left the cup from which he drank for the company to drink. His mother said when news of his death reached her: If I have lost my son’s command, his remembrance is not lost from my heart. So this is the speech of the sages about him; it contains good admonitions and wise sayings, and for this reason I have recorded them.

350. Tarikh (al-Tabari) 351No grade recorded

     ذَكَرَ اللَّهُ تَعَالَى ذَا الْقَرْنَيْنِ هَذَا، وَأَثْنَى عَلَيْهِ بِالْعَدْلِ، وَأَنَّهُ بَلَغَ الْمَشَارِقَ وَالْمَغَارِبَ، وَمَلَكَ الْأَقَالِيمَ وَقَهَرَ أَهْلَهَا، وَسَارَ فِيهِمْ بِالْمَعْدَلَةِ التَّامَّةِ، وَالسُّلْطَانِ الْمُؤَيَّدِ الْمُظَفَّرِ الْمَنْصُورِ الْقَاهِرِ الْمُقْسِطِ. قَالَ اللَّهُ تَعَالَى: وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا فَأَتْبَعَ سَبَبًا حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِنْدَهَا قَوْمًا قُلْنَا يَاذَا الْقَرْنَيْنِ إِمَّا أَنْ تُعَذِّبَ وَإِمَّا أَنْ تَتَّخِذَ فِيهِمْ حُسْنًا قَالَ أَمَّا مَنْ ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَى رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُكْرًا وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَى وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا ثُمَّ أَتْبَعَ سَبَبًا حَتَّى إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَى قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِهَا سِتْرًا كَذَلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا ثُمَّ أَتْبَعَ سَبَبًا حَتَّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُونِهِمَا قَوْمًا لَا يَكَادُونَ يَفْقَهُونَ قَوْلًا قَالُوا يَاذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا آتُونِي زُبَرَ الْحَدِيدِ حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ قَالَ انْفُخُوا حَتَّى إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا قَالَ هَذَا رَحْمَةٌ مِنْ رَبِّي فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ وَكَانَ وَعْدُ رَبِّي حَقًّا [ الْكَهْفِ: 83 - 98 ].

     ✧ Allah Almighty mentioned this Dhū al-Qarnayn and praised him for justice, and that he reached the easts and the wests, and ruled the regions and subdued their people, and moved among them with complete fairness and a supported, victorious, aided, conquering, and equitable authority. Allah Almighty said: “And they ask you about Dhū al-Qarnayn. Say: I shall recite to you a remembrance of him. Indeed We established him in the earth and gave him of everything a means. So he followed a means until, when he reached the setting place of the sun, he found it setting in a muddy spring, and found near it a people. We said: O Dhū al-Qarnayn, either you punish or take concerning them good. He said: As for one who wrongs, we will punish him, then he will be returned to his Lord and He will punish him with a terrible punishment. But as for one who believes and does righteous deeds, he will have the best reward, and we will speak to him of our command with ease. Then he followed a means until, when he reached the rising place of the sun, he found it rising on a people for whom We had not made from it any covering. Thus, and We had encompassed what was with him in knowledge. Then he followed a means until, when he reached between the two dams, he found beneath them a people who could scarcely understand speech. They said: O Dhū al-Qarnayn, indeed Yaʾjūj and Maʾjūj are corrupters in the land, so may we assign for you a tribute on condition that you make between us and them a dam? He said: That in which my Lord has established me is better, so assist me with strength; I will make between you and them a rampart. Bring me blocks of iron until, when he had levelled between the two cliffs, he said: Blow, until, when he had made it fire, he said: Bring me, I will pour over it molten brass. So they were unable to scale it, nor were they able to pierce it. He said: This is a mercy from my Lord, but when the promise of my Lord comes, He will make it level, and the promise of my Lord is true.” [al-Kahf: 83–98].

351. Tarikh (al-Tabari) 352No grade recorded

     كَانَ سَبَبُ نُزُولِ قِصَّةِ أَصْحَابِ الْكَهْفِ  ، وَخَبَرِ ذِي الْقَرْنَيْنِ، مَا ذَكَرَهُ مُحَمَّدُ بْنُ إِسْحَاقَ، فِي " السِّيرَةِ " وَغَيْرُهُ، أَنَّ قُرَيْشًا بَعَثُوا إِلَى الْيَهُودِ يَسْأَلُونَهُمْ عَنْ أَشْيَاءَ يَمْتَحِنُونَ بِهَا رَسُولَ اللَّهِ ﷺ، وَيَسْأَلُونَهُ عَنْهَا ; لِيَخْتَبِرُوا مَا يُجِيبُ بِهِ فِيهَا، فَجَاءُوا رَسُولَ اللَّهِ ﷺ فَقَالُوا: يَا مُحَمَّدُ، أَخْبِرْنَا عَنْ فِتْيَةٍ ذَهَبُوا فِي الدَّهْرِ الْأَوَّلِ قَدْ كَانَتْ لَهُمْ قِصَّةٌ عَجَبٌ؛ وَعَنْ رَجُلٍ كَانَ طَوَّافًا قَدْ بَلَغَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا؛ وَأَخْبِرْنَا عَنْ الرُّوحِ مَا هِيَ ؟ قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: أُخْبِرُكُمْ بِمَا سَأَلْتُمْ عَنْهُ غَدًا وَلَمْ يَسْتَثْنِ، فَانْصَرَفُوا عَنْهُ. فَمَكَثَ رَسُولُ اللَّهِ - ﷺ فِيمَا يَذْكُرُونَ - خَمْسَ عَشْرَةَ لَيْلَةً لَا يُحْدِثُ اللَّهُ إلَيْهِ فِي ذَلِكَ وَحْيًا، وَلَا يَأْتِيهِ جِبْرِيلُ، حَتَّى أَرْجَفَ أَهْلُ مَكَّةَ، وَقَالُوا: وَعَدَنَا مُحَمَّدٌ غَدًا، وَالْيَوْمَ خَمْسَ عَشْرَةَ لَيْلَةً، قَدْ أَصْبَحْنَا مِنْهَا لَا يُخْبِرُنَا بِشَيْءِ مِمَّا سَأَلْنَاهُ عَنْهُ، وَحَتَّى أَحْزَنَ رَسُولَ اللَّهِ ﷺ مُكْثُ الْوَحْيِ عَنْهُ، وَشَقَّ عَلَيْهِ مَا يَتَكَلَّمُ بِهِ أَهْلُ مَكَّةَ: ثُمَّ جَاءَهُ جِبْرِيلُ مِنْ اللَّهِ - عَزَّ وَجَلَّ - بِسُورَةِ أَصْحَابِ الْكَهْفِ، فِيهَا مُعَاتَبَتُهُ إيَّاهُ عَلَى حُزْنِهِ عَلَيْهِمْ، وَخَبَرُ مَا سَأَلُوهُ عَنْهُ مِنْ أَمْرِ اللَّهِ الْفِتْيَةَ، وَالرَّجُلِ الطَّوَّافِ، وَالرُّوحِ. وأَنْزَلَ اللَّهُ تَعَالَى وَيَسْأَلُونَكَ عَنِ الرُّوحِ [ الْإِسْرَاءِ: 58 ]. وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ وَقَالَ هَاهُنَا: أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا أَيْ: لَيْسُوا بِعَجَبٍ عَظِيمٍ بِالنِّسْبَةِ إِلَى مَا أَطْلَعْنَاكَ عَلَيْهِ مِنَ الْأَخْبَارِ الْعَظِيمَةِ، وَالْآيَاتِ الْبَاهِرَةِ وَالْعَجَائِبِ الْغَرِيبَةِ.

     ✧ The reason for the revelation of the story of the Companions of the Cave and the account of Dhu al-Qarnayn, as mentioned by Muhammad b. Ishaq in the Sirah and elsewhere, was that Quraysh sent to the Jews asking them about things with which to test the Messenger of Allah ﷺ and to question him about them, in order to find out what answer he would give. So they came to the Messenger of Allah ﷺ and said, “O Muhammad, tell us about some youths who went away in ancient times and had a wondrous story; and about a man who was a great traveler who reached the easts of the earth and its wests; and tell us about the spirit, what is it?” He said: The Messenger of Allah ﷺ said to them, “I will tell you about what you have asked tomorrow,” and he did not say “if Allah wills.” So they left him. The Messenger of Allah ﷺ remained, as they relate, fifteen nights during which Allah did not send him any revelation concerning that, and Jibril did not come to him, until the people of Makkah began to stir and said, “Muhammad promised us tomorrow, and today is the fifteenth night, and he has not told us anything about what we asked him.” The Messenger of Allah ﷺ was grieved by the withholding of revelation and distressed by what the people of Makkah were saying. Then Jibril came to him from Allah, Mighty and Majestic, with Surat Ashab al-Kahf, containing His rebuke of him for his grief over them, and the account of what they had asked about concerning the youths, the traveling man, and the spirit. Allah, exalted is He, revealed: “And they ask you about the spirit” (al-Isra': 85). “And they ask you about Dhu al-Qarnayn” (al-Kahf: 83). And He said here: “Or have you thought that the companions of the cave and the inscription were among Our signs a wonder?” That is, they are not a great wonder in relation to what We have shown you of mighty accounts, dazzling signs, and strange marvels.

352. Tarikh (al-Tabari) 353No grade recorded

     ذِكْرُ أَصْحَابِ الْكَهْفِ  ، وَكَانُوا أَيَّامَ مُلُوكِ الطَّوَائِفِ كَانَ أَصْحَابُ الْكَهْفِ أَيَّامَ مَلِكٍ اسْمُهُ دِقْيُوسْ، وَيُقَالُ دِقْيَانُوسْ، وَكَانُوا بِمَدِينَةٍ لِلرُّومِ اسْمُهَا أَفْسُوسْ، وَمَلِكَهُمْ يَعْبُدُ الْأَصْنَامَ، وَكَانُوا فَتِيَّةً آمَنُوا بِرَبِّهِمْ كَمَا ذَكَرَ اللَّهُ - تَعَالَى فَقَالَ: ( أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا )، وَالرَّقِيمُ خَبَرُهُمْ كُتِبَ فِي لَوْحٍ، وَجُعِلَ عَلَى بَابِ الْكَهْفِ الَّذِي أَوَوْا إِلَيْهِ، وَقِيلَ: كَتَبَهُ بَعْضُ أَهْلِ زَمَانِهِمْ وَجَعَلَهُ فِي الْبِنَاءِ وَفِيهِ أَسْمَاؤُهُمْ وَفِي أَيَّامِ مَنْ كَانُوا وَسَبَبُ وُصُولِهِمْ إِلَى الْكَهْفِ. وَكَانُوا مِنَ الرُّومِ، وَكَانُوا يَعْبُدُونَ الْأَوْثَانَ، فَهَدَاهُمُ اللَّهُ، وَكَانَتْ شَرِيعَتُهُمْ شَرِيعَةَ عِيسَى، عَلَيْهِ السَّلَامُ. وَزَعَمَ بَعْضُهُمْ أَنَّهُمْ كَانُوا قَبْلَ الْمَسِيحِ، وَأَنَّ الْمَسِيحَ أَعْلَمُ قَوْمِهِ بِهِمْ، وَأَنَّ اللَّهَ بَعَثَهُمْ مِنْ رَقْدَتِهِمْ بَعْدَ رَفْعِ الْمَسِيحِ، وَالْأَوَّلُ أَصَحُّ. وَاعْتِنَاءُ الْيَهُودِ بِأَمْرِهِمْ وَمَعْرِفَةِ خَبَرِهِمْ، يَدُلُّ عَلَى أَنَّ زَمَانَهُمْ مُتَقَدِّمٌ عَلَى مَا ذَكَرَهُ بَعْضُ الْمُفَسِّرِينَ أَنَّهُمْ كَانُوا بَعْدَ الْمَسِيحِ، وَأَنَّهُمْ كَانُوا نَصَارَى.

     ✧ Mention of the Companions of the Cave, and they were in the days of the regional kings. The Companions of the Cave were in the days of a king named Decius, and it is said Decianus, and they were in a city of Byzantium named Ephesus, and their king worshipped idols. They were youths who believed in their Lord, as God — Exalted is He — mentioned, saying: “Or have you reckoned that the Companions of the Cave and al-Raqīm were among Our signs a wonder?” And al-Raqīm is their account written on a tablet, placed at the door of the cave to which they repaired. It is said: Someone of the people of their time wrote it and placed it in the building, and in it were their names, in whose days they lived, and the cause of their coming to the cave. They were of the Byzantines, and they used to worship idols, and God guided them. Their religious law was the law of Jesus ﷺ. Some of them claimed that they were before the Messiah, and that the Messiah made his people aware of them, and that God raised them from their slumber after the ascension of the Messiah. The first is more correct. The Jews’ concern with their affair and their knowledge of their account indicates that their time was earlier than what some exegetes mentioned, that they were after the Messiah and that they were Christians.

353. Tarikh (al-Tabari) 354No grade recorded

     وَكَانَتْ عِدَّتُهُمْ، فِيمَا ذَكَرَ ابْنُ عَبَّاسٍ، سَبْعَةً وَثَامِنُهُمْ كَلْبُهُمْ، وَقَالَ: إِنَّا مِنَ الْقَلِيلِ الَّذِينَ تَعْلَمُونَهُمْ. وَقَالَ ابْنُ إِسْحَاقَ: كَانُوا ثَمَانِيَةً، فَعَلَى قَوْلِهِ يَكُونُ تَاسِعُهُمْ كَلْبَهُمْ. قَالَ تَعَالَى: سَيَقُولُونَ ثَلَاثَةٌ رَابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ فَذَكَرَ اخْتِلَافَ النَّاسِ فِي كَمِّيَّتِهِمْ، فَحَكَى ثَلَاثَةَ أَقْوَالٍ وَضَعَّفَ الْأَوَّلَيْنِ، وَقَرَّرَ الثَّالِثَ، فَدَلَّ عَلَى أَنَّهُ الْحَقُّ ; إِذْ لَوْ قِيلَ غَيْرُ ذَلِكَ لَحَكَاهُ وَلَوْ لَمْ يَكُنْ هَذَا الثَّالِثُ هُوَ الصَّحِيحَ لَوَهَّاهُ، فَدَلَّ عَلَى مَا قُلْنَاهُ، وَلَمَّا كَانَ النِّزَاعُ فِي مِثْلِ هَذَا لَا طَائِلَ تَحْتَهُ وَلَا جَدْوَى عِنْدَهُ، أَرْشَدَ نَبِيَّهُ ﷺ، إِلَى الْأَدَبِ فِي مِثْلِ هَذَا الْحَالِ، إِذَا اخْتَلَفَ النَّاسُ فِيهِ أَنْ يَقُولَ: اللَّهُ أَعْلَمُ. وَلِهَذَا قَالَ: قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ وَقَوْلُهُ: مَا يَعْلَمُهُمْ إِلَّا قَلِيلٌ أَيْ: مِنَ النَّاسِ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا أَيْ سَهْلًا، وَلَا تَتَكَلَّفْ إِعْمَالَ الْجِدَالِ فِي مِثْلِ هَذَا الْحَالِ، وَلَا تَسْتَفْتِ فِي أَمْرِهِمْ أَحَدًا مِنَ الرِّجَالِ; وَلِهَذَا أَبْهَمَ تَعَالَى عِدَّتَهُمْ فِي أَوَّلِ الْقِصَّةِ فَقَالَ: إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَلَوْ كَانَ فِي تَعْيِينِ عِدَّتِهِمْ كَبِيرُ فَائِدَةٍ لَذَكَرَهَا عَالِمُ الْغَيْبِ وَالشَّهَادَةِ. وقيل أن أَسْمَاءُ الْفِتْيَةِ: مَكْسِلْمِينْيَا وَيَمْلِيخَا وَمَرْطُوسْ وَنِيرُوِيسْ وَكَسْطُومَسْ وَدَيْنَمُوسْ وَرِيطُوفَسْ وَقَالُوسْ وَمَخْسِيلْمِينْيَا، وَهَذِهِ تِسْعَةُ أَسْمَاءٍ

     ✧ Their number, as Ibn ʿAbbās mentioned, was seven, and the eighth of them was their dog. He said: We are among the few who know them. Ibn Isḥāq said: They were eight, so according to his statement, the ninth of them was their dog. The Almighty said: They will say, “Three, the fourth of them being their dog,” and they will say, “Five, the sixth of them being their dog,” guessing at the unseen; and they will say, “Seven, and the eighth of them is their dog.” Thus He mentioned the disagreement of the people concerning their number, relating three statements, deeming the first two weak and affirming the third, which indicates that it is the truth; for if anything else had been said, He would have related it, and if this third statement were not the correct one, He would have deemed it weak. This indicates what we have stated. Since disputing about such a matter has no benefit or usefulness, He directed His Prophet ﷺ to proper conduct in such a situation when people differ about it: to say, “God knows best.” For this reason He said: Say, “My Lord knows best their number.” And His saying: None knows them except a few, that is, among the people. So do not dispute about them except with an outward dispute, meaning an easy one, and do not burden yourself with engaging in argumentation in such a situation, and do not consult anyone among men about their affair. For this reason the Almighty left their number unspecified at the beginning of the story, saying: Indeed, they were youths who believed in their Lord. Had there been great benefit in specifying their number, the Knower of the unseen and the witnessed would have mentioned it. It was said that the names of the youths were: Makslīmīnyā, Yamlīkhā, Marṭūs, Nīrūwīs, Kasṭūmas, Daynamūs, Rīṭūfas, Qālūs, and Makhsīlmīnyā—these are nine names.

354. Tarikh (al-Tabari) 355No grade recorded

     الظَّاهِرُ مِنَ السِّيَاقِ أَنَّ قَوْمَ أصحاب الكهف كَانُوا مُشْرِكِينَ يَعْبُدُونَ الْأَصْنَامَ. قَالَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ وَالْمُؤَرِّخِينَ وَغَيْرِهِمْ: كَانُوا فِي زَمَنِ مَلِكٍ يُقَالُ لَهُ: دِقْيَانُوسُ. وَكَانُوا مِنْ أَبْنَاءِ الْأَكَابِرِ. وَقِيلَ: مِنْ أَبْنَاءِ الْمُلُوكِ. وَاتَّفَقَ اجْتِمَاعُهُمْ فِي يَوْمِ عِيدٍ لِقَوْمِهِمْ فَرَأَوْا مَا يَتَعَاطَاهُ قَوْمُهُمْ، مِنَ السُّجُودِ لِلْأَصْنَامِ وَالتَّعْظِيمِ لِلْأَوْثَانِ، فَنَظَرُوا بِعَيْنِ الْبَصِيرَةِ، وَكَشَفَ اللَّهُ عَنْ قُلُوبِهِمْ حِجَابَ الْغَفْلَةِ، وَأَلْهَمَهُمْ رُشْدَهُمْ، فَعَلِمُوا أَنَّ قَوْمَهُمْ لَيْسُوا عَلَى شَيْءٍ، فَخَرَجُوا عَنْ دِينِهِمْ، وَانْتَمَوْا إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ. وَيُقَالُ: إِنَّ كُلَّ وَاحِدٍ مِنْهُمْ لَمَّا أَوْقَعَ اللَّهُ فِي نَفْسِهِ مَا هَدَاهُ إِلَيْهِ مِنَ التَّوْحِيدِ، انْحَازَ عَنِ النَّاسِ، وَاتَّفَقَ اجْتِمَاعُ هَؤُلَاءِ الْفِتْيَةِ فِي مَكَانٍ وَاحِدٍ، كَمَا صَحَّ فِي الْبُخَارِيِّ الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ، فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ، وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ فَكُلٌّ مِنْهُمْ سَأَلَ الْآخَرَ عَنْ أَمْرِهِ وَعَنْ شَأْنِهِ، فَأَخْبَرَهُ بِمَا هُوَ عَلَيْهِ، وَاتَّفَقُوا عَلَى الِانْحِيَازِ عَنْ قَوْمِهِمْ، وَالتَّبَرِّي مِنْهُمْ، وَالْخُرُوجِ مِنْ بَيْنِ أَظْهُرِهِمْ، وَالْفِرَارِ بِدِينِهِمْ مِنْهُمْ، وَهُوَ الْمَشْرُوعُ حَالَ الْفِتَنِ وَظُهُورِ الشُّرُورِ. قَالَ اللَّهُ تَعَالَى: نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى وَرَبَطْنَا عَلَى قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَ مِنْ دُونِهِ إِلَهًا لَقَدْ قُلْنَا إِذًا شَطَطًا هَؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ أَيْ: بِدَلِيلٍ ظَاهِرٍ عَلَى مَا ذَهَبُوا إِلَيْهِ، وَصَارُوا مِنَ الْأَمْرِ عَلَيْهِ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ أَيْ: وَإِذْ قَدْ فَارَقْتُمُوهُمْ فِي دِينِهِمْ وَتَبَرَّأْتُمْ مِمَّا يَعْبُدُونَ مِنْ دُونِ اللَّهِ، وَذَلِكَ لِأَنَّهُمْ كَانُوا يُشْرِكُونَ مَعَ اللَّهِ، كَمَا قَالَ الْخَلِيلُ: إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ [ الزُّخْرُفِ: 26، 27 ]. وَهَكَذَا هَؤُلَاءِ الْفِتْيَةُ قَالَ بَعْضُهُمْ لِبَعْضٍ: إِذْ قَدْ فَارَقْتُمْ قَوْمَكُمْ فِي دِينِهِمْ، فَاعْتَزَلُوهُمْ بِأَبْدَانِكُمْ لِتَسْلَمُوا مِنْهُمْ أَنْ يُوصِلُوا إِلَيْكُمْ شَرًّا فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرفَقًا أَيْ: يُسْبِلْ عَلَيْكُمْ سِتْرَهُ، وَتَكُونُوا تَحْتَ حِفْظِهِ وَكَنَفِهِ، وَيَجْعَلْ عَاقِبَةَ أَمْرِكُمْ إِلَى خَيْرٍ، كَمَا جَاءَ فِي الْحَدِيثِ: اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِي الْأُمُورِ كُلِّهَا، وَأَجِرْنَا مِنْ خِزْيِ الدُّنْيَا وَمِنْ عَذَابِ الْآخِرَةِ وَلَمَّا ذَكَرَ اللَّهُ تَعَالَى مَا هُوَ الْأَنْفَعُ مِنْ خَبَرِهِمْ وَالْأَهَمُّ مِنْ أَمْرِهِمْ، وَوَصَفَ حَالَهُمْ، حَتَّى كَأَنَّ السَّامِعَ رَاءٍ، وَالْمُخْبَرَ مُشَاهِدٌ لِصِفَةِ كَهْفِهِمْ، وَكَيْفِيَّتِهِمْ فِي ذَلِكَ الْكَهْفِ وَتَقَلُّبِهِمْ مِنْ جَنْبٍ إِلَى جَنْبٍ، وَأَنَّ كَلْبَهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ. قَالَ: لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا أَيْ: لِمَا عَلَيْهِمْ مِنَ الْمَهَابَةِ وَالْجَلَالَةِ فِي أَمْرِهِمُ الَّذِي صَارُوا إِلَيْهِ، وَلَعَلَّ الْخِطَابَ هَاهُنَا لِجِنْسِ الْإِنْسَانِ الْمُخَاطَبِ، لَا لِخُصُوصِيَّةِ الرَّسُولِ ﷺ، كَقَوْلِهِ: فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ [ التِّينِ: 7 ]. أَيْ: أَيُّهَا الْإِنْسَانُ ; وَذَلِكَ لِأَنَّ طَبِيعَةَ الْبَشَرِيَّةِ تَفِرُّ مِنْ رُؤْيَةِ الْأَشْيَاءِ الْمَهِيبَةِ غَالِبًا، وَلِهَذَا قَالَ: لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا، وَدَلَّ عَلَى أَنَّ الْخَبَرَ لَيْسَ كَالْمُعَايَنَةِ، كَمَا جَاءَ فِي الْحَدِيثِ; لِأَنَّ الْخَبَرَ قَدْ حَصَلَ وَلَمْ يَحْصُلِ الْفِرَارُ وَلَا الرُّعْبُ. ثُمَّ ذَكَرَ تَعَالَى أَنَّهُ بَعَثَهُمْ مِنْ رَقْدَتِهِمْ بَعْدَ نَوْمِهِمْ بِثَلَاثِمِائَةِ سَنَةٍ وَتِسْعِ سِنِينَ، فَلَمَّا اسْتَيْقَظُوا، قَالَ بَعْضُهُمْ لِبَعْضٍ: كَمْ لَبِثْتُمْ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ أَيْ: بِدَرَاهِمِكُمْ هَذِهِ، يَعْنِي الَّتِي مَعَهُمْ، إِلَى الْمَدِينَةِ. وَيُقَالُ، كَانَ اسْمُهَا دَفْسُوسَ. فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَامًا أَيْ: أَطْيَبَ مَالًا فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ أَيْ: بِطَعَامٍ تَأْكُلُونَهُ، وَهَذَا مِنْ زُهْدِهِمْ وَوَرَعِهِمْ وَلْيَتَلَطَّفْ أَيْ: فِي دُخُولِهِ إِلَيْهَا وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا إِنَّهُمْ إِنْ يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَنْ تُفْلِحُوا إِذًا أَبَدًا أَيْ: إِنْ عُدْتُمْ فِي مِلَّتِهِمْ بَعْدَ إِذْ أَنْقَذَكُمُ اللَّهُ مِنْهَا ; وَهَذَا كُلُّهُ لِظَنِّهِمْ أَنَّهُمْ رَقَدُوا يَوْمًا أَوْ بَعْضَ يَوْمٍ أَوْ أَكْثَرَ مِنْ ذَلِكَ، وَلَمْ يَحْسَبُوا أَنَّهُمْ قَدْ رَقَدُوا أَزْيَدَ مِنْ ثَلَاثِمِائَةِ سَنَةٍ وَقَدْ تَبَدَّلَتِ الدُّوَلُ أَطْوَارًا عَدِيدَةً، وَتَغَيَّرَتِ الْبِلَادُ وَمَنْ عَلَيْهَا، وَذَهَبَ أُولَئِكَ الْقَرْنُ الَّذِينَ كَانُوا فِيهِمْ، وَجَاءَ غَيْرُهُمْ وَذَهَبُوا، وَجَاءَ غَيْرُهُمْ ; وَلِهَذَا لَمَّا خَرَجَ أَحَدُهُمْ، وَهُوَ تِيذُوسِيسُ فِيمَا قِيلَ، وَجَاءَ إِلَى الْمَدِينَةِ مُتَنَكِّرًا ; لِئَلَّا يَعْرِفَهُ أَحَدٌ مِنْ قَوْمِهِ فِيمَا يَحْسَبُهُ، تَنَكَّرَتْ لَهُ الْبِلَادُ وَاسْتَنْكَرَهُ مَنْ رَآهُ مِنْ أَهْلِهَا، وَاسْتَغْرَبُوا شَكْلَهُ وَصِفَتَهُ وَدَرَاهِمَهُ. وقيل أنهم قَالُوا لِتَمْلِيخَا صَاحِبِ نَفَقَتِهِمْ: انْطَلِقْ [ فَاسْمَعْ مَا يَذْكُرُونَهُ ] وَابْتَعْ لَنَا طَعَامًا، فَوَضَعَ ثِيَابَهُ، وَأَخَذَ الثِّيَابَ الَّتِي يَتَنَكَّرُ فِيهَا وَخَرَجَ، فَمَرَّ مُسْتَخْفِيًا مُتَخَوِّفًا أَنْ يَرَاهُ أَحَدٌ، فَلَمَّا رَأَى بَابَ الْمَدِينَةِ رَأَى عَلَيْهِ عَلَامَةً تَكُونُ لِأَهْلِ الْإِيمَانِ فَعَجِبَ، وَخُيِّلَ إِلَيْهِ أَنَّهَا لَيْسَتِ الْمَدِينَةُ الَّتِي يَعْرِفُ، وَرَأَى نَاسًا لَا يَعْرِفُهُمْ، فَتَعَجَّبَ، وَجَعَلَ يَقُولُ: لَعَلِّي نَائِمٌ، فَلَمَّا دَخَلَهَا رَأَى قَوْمًا يَحْلِفُونَ بَاسِمِ عِيسَى فَقَامَ مُسْنِدًا ظَهْرَهُ إِلَى جِدَارٍ، وَقَالَ فِي نَفْسِهِ: وَاللَّهِ مَا أَدْرِي لَمَا هَذَا إِلَّا غَشْيَةً، أَمْسِ لَمْ يَكُنْ عَلَى وَجْهِ الْأَرْضِ مَنْ يَذْكُرُ عِيسَى إِلَّا قُتِلَ، وَالْيَوْمَ أَسْمَعُهُمْ يَذْكُرُونَهُ، لَعَلَّ هَذِهِ لَيْسَتْ بِالْمَدِينَةِ الَّتِي أَعْرِفُ، وَاللَّهِ مَا أَعْرِفُ مَدِينَةً قُرْبَ مَدِينَتِنَا [ شَيْئًا ]. فَقَامَ كَالْحَيَوَانِ، وَأَخْرَجَ وَرَقًا، فَأَعْطَاهُ رَجُلًا، وَقَالَ: بِعْنِي طَعَامًا. فَنَظَرَ الرَّجُلُ إِلَى نَقْشِهِ فَعَجِبَ ثُمَّ أَلْقَاهُ إِلَى آخَرَ، فَجَعَلُوا يَتَطَارَحُونَهُ بَيْنَهُمْ وَيَتَعَجَّبُونَ وَيَتَنَاقَدُونَ وَقَالُوا: إِنَّ هَذَا قَدْ أَصَابَ كَنْزًا فَفَرَقَ مِنْهُمْ وَظَنَّهُمْ قَدْ عَرَفُوهُ، فَقَالَ: أَمْسِكُوا طَعَامَكُمْ فَلَا حَاجَةَ لِي إِلَيْهِ، فَقَالُوا لَهُ: مَنْ أَنْتَ يَا فَتًى، وَاللَّهِ لَقَدْ وَجَدْتَ كَنْزًا، وَأَنْتَ تُرِيدُ أَنْ تُخْفِيهِ، فَشَارِكْنَا فِيهِ، وَإِلَّا أَتَيْنَا بِكَ إِلَى السُّلْطَانِ فَيَقْتُلُكَ. فَلَمْ يَدْرِ مَا يَقُولُ، فَطَرَحُوا كِسَاءَهُ فِي عُنُقِهِ وَهُوَ يَبْكِي وَيَقُولُ: فُرِّقَ بَيْنِي وَبَيْنَ إِخْوَتِي يَا لَيْتَهُمْ يَعْلَمُونَ مَا أَصَبْتُ فَأَتَوْا بِهِ إِلَى رَجُلَيْنِ كَانَا يُدَبِّرَانِ أَمْرَ الْمَدِينَةِ، فَقَالَا: أَيْنَ الْكَنْزُ الَّذِي وَجَدْتَ ؟ فَقَالَ: مَا وَجَدْتُ كَنْزًا، وَلَكِنْ مَا هَذِهِ وَرِقُ آبَائِي وَنَقْشُ هَذِهِ الْمَدِينَةِ وَضَرْبُهَا، وَلَكِنْ وَاللَّهِ مَا أَدْرِي مَا شَأْنِي وَلَا مَا أَقُولُ [ لَكُمْ ]. قَالَ مُجَاهِدٌ: وَكَانَ وَرِقُ أَصْحَابِ الْكَهْفِ مِثْلُ أَخْفَافِ الْإِبِلِ فَقَالُوا: مَنْ أَنْتَ، وَمَا اسْمُ أَبِيكَ ؟ فَأَخْبَرَهُمْ، فَلَمْ يَجِدُوا مَنْ يَعْرِفُهُ، فَقَالَ لَهُ أَحَدُهُمَا: أَتُظَنُّ أَنَّكَ تَسْخَرُ مِنَّا وَخَزَائِنُ هَذِهِ الْمَدِينَةِ بِأَيْدِينَا وَلَيْسَ عِنْدَنَا مِنْ هَذَا الضَّرْبِ دِرْهَمَ وَلَا دِينَارٌ، إِنِّي سَآمُرُ بِكَ فَتُعَذَّبَ عَذَابًا شَدِيدًا، ثُمَّ أُوثِقُكَ حَتَّى تَعْرِفَ هَذَا الْكَنْزَ. فَقَالَ تَمْلِيخَا: أَنْبَئُونِي عَنْ شَيْءٍ أَسْأَلُكُمْ عَنْهُ، فَإِنْ فَعَلْتُمْ صَدَقْتُمْ. قَالُوا: سَلْ، قَالَ: مَا فَعَلَ الْمَلِكُ دِقْيَانُوسُ، قَالُوا: لَا نَعْرِفُ الْيَوْمَ عَلَى وَجْهِ الْأَرْضِ مَلِكًا يُسَمَّى دِقْيَانُوسُ، وَإِنَّمَا هَذَا مَلِكٌ مُنْذُ زَمَانٍ طَوِيلٍ، وَهَلَكَتْ بَعْدَهُ قُرُونٌ كَثِيرَةٌ، فَقَالَ: وَاللَّهِ مَا يَصْدُقُنِي أَحَدٌ بِمَا أَقُولُهُ، لَقَدْ كُنَّا فَتِيَّةٌ، وَأَكْرَهَنَا الْمَلِكُ عَلَى عِبَادَةِ الْأَوْثَانِ وَالذَّبْحِ لِلطَّوَاغِيتِ، فَهَرَبْنَا مِنْهُ عَشِيَّةَ أَمْسِ، فَنِمْنَا، فَلَمَّا انْتَبَهْنَا خَرَجْتُ أَشْتَرِي لِأَصْحَابِي طَعَامًا، فَإِذَا أَنَا كَمَا تَرَوْنَ، فَانْطَلِقُوا مَعِي إِلَى الْكَهْفِ أُرِيكُمْ أَصْحَابِي. فَانْطَلَقُوا مَعَهُ وَسَارَ أَهْلُ الْمَدِينَةِ فَكَانَ أَصْحَابُهُ قَدْ ظَنُّوا لِإِبْطَائِهِ عَلَيْهِمْ أَنَّهُ قَدْ أُخِذَ، فَبَيْنَمَا هُمْ يَتَخَوَّفُونَ ذَلِكَ إِذْ سَمِعُوا الْأَصْوَاتَ وَجَلَبَةَ الْخَيْلِ، فَظَنُّوا أَنَّهُمْ رُسُلُ دِقْيَانُوسُ، فَقَامُوا إِلَى الصَّلَاةِ وَسَلَّمَ بَعْضُهُمْ عَلَى بَعْضٍ فَسَبَقَ تَمْلِيخَا إِلَيْهِمْ وَهُوَ يَبْكِي فَبَكَوْا مَعَهُ وَسَأَلُوهُ عَنْ شَأْنِهِ فَأَخْبَرَهُمْ، وَقَصَّ عَلَيْهِمُ النَّبَأَ كُلَّهُ، فَعَرَفُوا أَنَّهُمْ كَانُوا نِيَامًا بِأَمْرِ اللَّهِ عَزَّ وَجَلَّ، وَإِنَّمَا أُوقِظُوا لِيَكُونُوا آيَةً لِلنَّاسِ، وَتَصْدِيقًا لِلْبَعْثِ. وَنَظَرَ النَّاسُ [ إِلَى ] الْمَسْطُورِ الَّذِي فِيهِ أَسْمَاؤُهُمْ وَقِصَّتُهُمْ فَأَرْسَلُوا إِلَى مِلْكِهِمْ، فَجَاءَ وَاعْتَنَقَ الْقَوْمَ وَبَكَى، فَقَالُوا لَهُ: نَسْتَوْدِعُكَ اللَّهَ وَنَقْرَأُ عَلَيْكَ السَّلَامَ، حَفِظَكَ اللَّهُ، وَحَفِظَ مُلْكَكَ، فَبَيْنَا الْمَلِكُ قَائِمٌ رَجَعُوا إِلَى مَضَاجِعِهِمْ، وَتَوَفَّى اللَّهُ سُبْحَانَهُ أَنْفُسَهُمْ وقيل أن أَهْلُ الْبَلْدَةِ، لَمْ يَهْتَدُوا إِلَى مَوْضِعِهِمْ مِنَ الْغَارِ، وَعَمَّى اللَّهُ عَلَيْهِمْ أَمْرَهُمْ. وَيُقَالُ: لَمْ يَسْتَطِيعُوا دُخُولَهُ حِسًّا. وَيُقَالُ: مَهَابَةً لَهُمْ. سبب إيمان أصحاب الكهف وفي رواية أخرى ذكرها ابن الأثير في كتابه الكامل أن سَبَبَ إِيمَانِهِمْ أَنَّهُ جَاءَ حَوَارِيٌّ مِنْ أَصْحَابِ عِيسَى إِلَى مَدِينَتِهِمْ فَأَرَادَ أَنْ يَدْخُلَهَا، فَقِيلَ لَهُ: إِنَّ عَلَى بَابِهَا صَنَمًا لَا يَدْخُلُهَا أَحَدٌ حَتَّى يَسْجُدَ لَهُ، فَلَمْ يَدْخُلْهَا وَأَتَى حَمَّامًا قَرِيبًا مِنَ الْمَدِينَةِ، فَكَانَ يَعْمَلُ فِيهِ، فَرَأَى صَاحِبُ الْحَمَّامِ الْبَرَكَةَ وَعَلِقَهُ الْفِتْيَةُ، فَجَعَلَ يُخْبِرُهُمْ خَبَرَ السَّمَاءِ وَالْأَرْضِ وَخَبَرَ الْآخِرَةِ حَتَّى آمَنُوا بِهِ وَصَدَّقُوهُ. فَكَانَ عَلَى ذَلِكَ حَتَّى جَاءَ ابْنُ الْمَلِكِ بِامْرَأَةٍ فَدَخَلَ بِهَا الْحَمَّامَ، فَعَيَّرَهُ الْحِوَارِيُّ فَاسْتَحْيَا، ثُمَّ رَجَعَ مَرَّةً أُخْرَى فَعَيَّرَهُ فَسَبَّهُ وَانْتَهَرَهُ وَدَخَلَ الْحَمَّامَ وَمَعَهُ الْمَرْأَةُ، فَمَاتَا فِي الْحَمَّامِ، فَقِيلَ لِلْمَلِكِ: إِنَّ الَّذِي بِالْحَمَّامِ قَتَلَهُمَا، فَطُلِبَ فَلَمْ يُوجَدْ، فَقِيلَ: مَنْ كَانَ يَصْحَبُهُ ؟ فَذُكِرَ الْفِتْيَةُ، فَطُلِبُوا فَهَرَبُوا، فَمَرُّوا بِصَاحِبٍ لَهُمْ عَلَى حَالِهِمْ فِي زَرْعٍ لَهُ فَذَكَرُوا لَهُ أَمْرَهُمْ. فَسَارَ مَعَهُمْ وَتَبِعَهُمُ الْكَلْبُ الَّذِي لَهُ، حَتَّى آوَاهُمُ اللَّيْلُ إِلَى الْكَهْفِ، فَقَالُوا: نَبِيتُ هَهُنَا حَتَّى نُصْبِحَ ثُمَّ نَرَى رَأْيَنَا، فَدَخَلُوهُ فَرَأَوْا عِنْدَهُ عَيْنَ مَاءٍ وَثِمَارًا، فَأَكَلُوا مِنَ الثِّمَارِ وَشَرِبُوا مِنَ الْمَاءِ، فَلَمَّا جَنَّهُمُ اللَّيْلُ ضَرَبَ اللَّهُ عَلَى آذَانِهِمْ وَوَكَّلَ بِهِمْ مَلَائِكَةً يُقَلِّبُونَهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ لِئَلَّا تَأْكُلَ الْأَرْضُ أَجْسَادَهُمْ، وَكَانَتِ الشَّمْسُ تَطْلُعُ عَلَيْهِمْ. وَسَمِعَ الْمَلِكُ دِقْيَانُوسْ خَبَرَهُمْ فَخَرَجَ فِي أَصْحَابِهِ يَتْبَعُونَ أَثَرَهُمْ حَتَّى وَجَدَهُمْ قَدْ دَخَلُوا الْكَهْفَ، وَأَمَرَ أَصْحَابَهُ بِالدُّخُولِ إِلَيْهِمْ وَإِخْرَاجِهِمْ. فَكُلَّمَا أَرَادَ رَجُلٌ أَنْ يَدْخُلَ فَأُرْعِبَ فَعَادَ، فَقَالَ بَعْضُهُمْ: أَلَيْسَ لَوْ كُنْتَ ظَفِرْتَ بِهِمْ قَتَلْتَهُمْ ؟ قَالَ: بَلَى. قَالَ: فَابْنِ عَلَيْهِمْ بَابَ الْكَهْفِ وَدَعْهُمْ يَمُوتُوا جُوعًا وَعَطَشًا. فَفَعَلَ، فَبَقُوا زَمَانًا بَعْدَ زَمَانٍ. ثُمَّ إِنَّ رَاعِيًا أَدْرَكَهُ الْمَطَرُ فَقَالَ: لَوْ فَتَحْتُ بَابَ هَذَا الْكَهْفِ فَأَدْخَلْتُ غَنَمِي فِيهِ، فَفَتَحَهُ، فَرَدَّ اللَّهُ إِلَيْهِمْ أَرْوَاحَهُمْ مِنَ الْغَدِ حِينَ أَصْبَحُوا، فَبَعَثُوا أَحَدَهُمْ بِوَرِقٍ لِيَشْتَرِيَ لَهُمْ طَعَامًا، وَاسْمُهُ تَمْلِيخَا، فَلَمَّا أَتَى بَابَ الْمَدِينَةِ رَأَى مَا أَنْكَرَهُ حَتَّى دَخَلَ عَلَى رَجُلٍ فَقَالَ: بِعْنِي بِهَذِهِ الدَّرَاهِمِ طَعَامًا. فَقَالَ: فَمِنْ أَيْنَ لَكَ هَذِهِ الدَّرَاهِمُ ؟ قَالَ: خَرَجْتُ أَنَا وَأَصْحَابٌ لِي أَمْسِ ثُمَّ أَصْبَحُوا فَأَرْسَلُونِي. فَقَالَ: هَذِهِ الدَّرَاهِمُ كَانَتْ عَلَى عَهْدِ الْمَلِكِ الْفُلَانِيِّ. فَرَفَعَهُ إِلَى الْمَلِكِ، وَكَانَ مَلِكًا صَالِحًا، فَسَأَلَهُ عَنْهَا، فَأَعَادَ عَلَيْهِ حَالَهُمْ. فَقَالَ الْمَلِكُ: أَيْنَ أَصْحَابُكَ ؟ قَالَ: انْطَلِقُوا مَعِي. فَانْطَلَقُوا مَعَهُ حَتَّى أَتَوْا بَابَ الْكَهْفِ، فَقَالَ: دَعُونِي أَدْخُلْ إِلَى أَصْحَابِي قَبْلَكُمْ لِئَلَّا يَسْمَعُوا أَصْوَاتَكُمْ فَيَخَافُوا ظَنًّا مِنْهُمْ أَنَّ دِقْيَانُوسْ قَدْ عَلِمَ بِهِمْ، فَدَخَلَ عَلَيْهِمْ وَأَخْبَرَهُمُ الْخَبَرَ، فَسَجَدُوا شُكْرًا لِلَّهِ وَسَأَلُوهُ أَنْ يَتَوَفَّاهُمْ، فَاسْتَجَابَ لَهُمْ. فَضَرَبَ عَلَى أُذُنِهِ وَآذَانِهِمْ، وَأَرَادَ الْمَلِكُ الدُّخُولَ عَلَيْهِمْ فَكَانُوا كُلَّمَا دَخَلَ عَلَيْهِمْ رَجُلٌ أُرْعِبَ، فَلَمْ يَقْدِرُوا أَنْ يَدْخُلُوا عَلَيْهِمْ، فَعَادَ عَنْهُمْ، فَبَنَوْا عَلَيْهِمْ كَنِيسَةً يُصَلُّونَ فِيهَا. قَالَ عِكْرِمَةُ: لَمَّا بَعَثَهُمُ اللَّهُ كَانَ الْمَلِكُ حِينَئِذٍ مُؤْمِنًا، وَكَانَ قَدِ اخْتَلَفَ أَهْلُ مَمْلَكَتِهِ فِي الرُّوحِ وَالْجَسَدِ وَبَعْثِهِمَا، فَقَالَ قَائِلٌ: يَبْعَثُ اللَّهُ الرُّوحَ دُونَ الْجَسَدِ. وَقَالَ قَائِلٌ: يُبْعَثَانِ جَمِيعًا، فَشَقَّ ذَلِكَ عَلَى الْمَلِكِ فَلَبِسَ الْمُسُوحَ وَسَأَلَ اللَّهَ أَنْ يُبَيِّنَ لَهُ الْحَقَّ، فَبَعَثَ اللَّهُ أَصْحَابَ الْكَهْفِ بُكْرَةً، فَلَمَّا بَزَغَتِ الشَّمْسُ قَالَ بَعْضُهُمْ لِبَعْضٍ: قَدْ غَفَلْنَا هَذِهِ اللَّيْلَةَ عَنِ الْعِبَادَةِ، فَقَامُوا إِلَى الْمَاءِ، وَكَانَ عِنْدَ الْكَهْفِ عَيْنٌ وَشَجَرَةٌ، فَإِذَا الْعَيْنُ قَدْ غَارَتْ وَالْأَشْجَارُ قَدْ يَبِسَتْ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: إِنَّ أَمْرَنَا لَعَجَبٌ ! هَذِهِ الْعَيْنُ غَارَتْ وَهَذِهِ الْأَشْجَارُ يَبِسَتْ فِي لَيْلَةٍ وَاحِدَةٍ ! وَأَلْقَى اللَّهُ عَلَيْهِمُ الْجُوعَ، فَقَالُوا أَيُّكُمْ يَذْهَبُ ( إِلَى الْمَدِينَةِ فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَامًا فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا ). فَدَخَلَ أَحَدُهُمْ يَشْتَرِي الطَّعَامَ، فَلَمَّا رَأَى السُّوقَ عَرَفَ طُرُقَهَا وَأَنْكَرَ الْوُجُوهَ وَرَأَى الْإِيمَانَ ظَاهِرًا بِهَا، فَأَتَى رَجُلًا يَشْتَرِي مِنْهُ، فَأَنْكَرَ الدَّرَاهِمَ، فَرَفَعَهُ إِلَى الْمَلِكِ، فَقَالَ الْفَتَى: أَلَيْسَ مَلِكَكُمْ فُلَانٌ ؟ فَقَالَ الرَّجُلُ: لَا بَلْ فُلَانٌ فَعَجِبَ لِذَلِكَ. فَلَمَّا أُحْضِرَ عِنْدَ الْمَلِكِ أَخْبَرَهُ بِخَبَرِ أَصْحَابِهِ، فَجَمَعَ الْمَلِكُ النَّاسَ وَقَالَ لَهُمْ: إِنَّكُمْ قَدِ اخْتَلَفْتُمْ فِي الرُّوحِ وَالْجَسَدِ، وَإِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ آيَةً هَذَا الرَّجُلُ مِنْ قَوْمِ فُلَانٍ، يَعْنِي الْمَلِكَ الَّذِي مَضَى. فَقَالَ الْفَتَى: انْطَلِقُوا بِي إِلَى أَصْحَابِي، فَرَكِبَ الْمَلِكُ وَالنَّاسُ مَعَهُ، فَلَمَّا انْتَهَى إِلَى الْكَهْفِ قَالَ الْفَتَى لِلْمَلِكِ: ذَرُونِي أَسْبِقُكُمْ إِلَى أَصْحَابِي أُعَرِّفُهُمْ خَبَرَكُمْ لِئَلَّا يَخَافُوا إِذَا سَمِعُوا وَقْعَ حَوَافِّ دَوَابِّكُمْ وَأَصْوَاتَكُمْ فَيَظُنُّوكُمْ دِقْيَانُوسْ. فَقَالَ: افْعَلْ، فَسَبَقَهُمْ إِلَى أَصْحَابِهِ وَدَخَلَ عَلَى أَصْحَابِهِ فَأَخْبَرَهُمُ الْخَبَرَ، فَعَلِمُوا حِينَئِذٍ مِقْدَارَ لَبْثِهِمْ فِي الْكَهْفِ وَبَكَوْا فَرَحًا وَدَعَوُا اللَّهَ أَنْ يُمِيتَهُمْ وَلَا يَرَاهُمْ أَحَدٌ مِمَّنْ جَاءَهُمْ، فَمَاتُوا لِسَاعَتِهِمْ، فَضَرَبَ اللَّهُ عَلَى أُذُنِهِ وَآذَانِهِمْ مَعَهُ. فَلَمَّا اسْتَبْطَأُوهُ دَخَلُوا إِلَى الْفِتْيَةِ فَإِذَا أَجْسَادُهُمْ لَا يُنْكِرُونَ مِنْهَا شَيْئًا غَيْرَ أَنَّهَا لَا أَرْوَاحَ فِيهَا، فَقَالَ الْمَلِكُ: هَذِهِ آيَةٌ لَكُمْ. وَرَأَى الْمَلِكُ تَابُوتًا مِنْ نُحَاسٍ مَخْتُومًا بِخَاتَمٍ، فَفَتَحَهُ، فَرَأَى فِيهِ لَوْحًا مِنْ رَصَاصٍ مَكْتُوبَا فِيهِ أَسْمَاءُ الْفِتْيَةِ، وَأَنَّهُمْ هَرَبُوا مِنْ دِقْيَانُوسْ الْمَلِكِ مَخَافَةً عَلَى نُفُوسِهِمْ وَدِينِهِمْ فَدَخَلُوا هَذَا الْكَهْفَ. فَلَمَّا عَلِمَ دِقْيَانُوسْ بِمَكَانِهِمْ بِالْكَهْفِ سَدَّهُ عَلَيْهِمْ. فَلْيَعْلَمْ مَنْ يَقْرَأُ كِتَابَنَا هَذَا شَأْنَهُمْ. فَلَمَّا قَرَأُوهُ عَجِبُوا وَحَمِدُوا اللَّهَ تَعَالَى الَّذِي أَرَاهُمْ هَذِهِ الْآيَةَ لِلْبَعْثِ وَرَفَعُوا أَصْوَاتَهُمْ بِالتَّحْمِيدِ وَالتَّسْبِيحِ. وَقِيلَ: إِنَّ الْمَلِكَ وَمَنْ مَعَهُ دَخَلُوا عَلَى الْفِتْيَةِ فَرَأَوْهُمْ أَحْيَاءً مُشْرِقَةً وُجُوهُهُمْ وَأَلْوَانُهُمْ لَمْ تُبْلَ ثِيَابُهُمْ، وَأَخْبَرَهُمُ الْفِتْيَةُ بِمَا لَقُوا مِنْ مَلِكِهِمْ دِقْيَانُوسْ، وَاعْتَنَقَهُمُ الْمَلِكُ، وَقَعَدُوا مَعَهُ يُسَبِّحُونَ اللَّهَ وَيَذْكُرُونَهُ. ثُمَّ قَالُوا لَهُ: نَسْتَوْدِعُكَ اللَّهَ. وَرَجَعُوا إِلَى مَضَاجِعِهِمْ كَمَا كَانُوا، فَعَمِلَ الْمَلِكُ لِكُلِّ رَجُلٍ مِنْهُمْ تَابُوتًا مِنَ الذَّهَبِ، فَلَمَّا نَامَ رَآهُمْ فِي مَنَامِهِ وَقَالُوا: إِنَّنَا لَمْ نُخْلَقْ مِنَ الذَّهَبِ إِنَّمَا خُلِقْنَا مِنَ التُّرَابِ وَإِلَيْهِ نَصِيرُ، فَعَمِلَ لَهُمْ حِينَئِذٍ تَوَابِيتَ مِنْ خَشَبٍ، فَحَجَبَهُمُ اللَّهُ بِالرُّعْبِ، وَبَنَى الْمَلِكُ عَلَى بَابِ الْكَهْفِ مَسْجِدًا وَجَعَلَ لَهُمْ عِيدًا عَظِيمًا.

     ✧ The apparent meaning from the context is that the people of the Companions of the Cave were polytheists who worshipped idols. Many of the commentators, historians, and others said: They lived in the time of a king named Decius (Diqyānūs). They were sons of nobles. It is also said: sons of kings. They happened to gather on a feast day of their people, and they saw what their people were engaged in—prostrating to idols and venerating images. They looked with the eye of insight, and God removed from their hearts the veil of heedlessness and inspired them with their right guidance. They knew that their people were upon nothing, so they left their religion and turned to the worship of God alone, with no partner. It is said that when God placed in the soul of each one of them what He guided him to of monotheism, each withdrew from the people. These young men happened to gather in one place, as is authentically reported in al-Bukhārī: “Souls are like conscripted soldiers; those that recognize one another come together, and those that do not recognize one another are at variance.” So each of them asked the other about his situation and his affair, and he informed him of what he was upon. They agreed to withdraw from their people, to disavow them, to leave from among them, and to flee with their religion from them. That is what is prescribed at times of tribulation and the appearance of evils. God Almighty said: “We relate to you their story in truth. They were young men who believed in their Lord, and We increased them in guidance. And We bound up their hearts when they stood up and said: ‘Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him; for then we would have uttered an enormity. These, our people, have taken gods besides Him. Why do they not bring a clear authority for them?’” That is, a clear proof for what they have adopted and come to believe. “And who is more unjust than one who fabricates a lie against God? And when you have withdrawn from them and what they worship except God…” That is, when you have parted from them in their religion and disavowed what they worship besides God, because they used to associate partners with God, as Abraham said: “Indeed, I am quit of what you worship, except Him who created me; indeed, He will guide me” [al-Zukhruf: 26–27]. Likewise these young men said to one another: Since you have parted from your people in their religion, withdraw from them with your bodies so that you may be safe from their reaching you with harm. “So take refuge in the cave; your Lord will spread for you of His mercy and prepare for you from your affair a comfort.” That is, He will extend His covering over you, and you will be under His protection and care, and He will make the outcome of your affair good, as it came in the hadith: “O God, make good the outcome of our affairs in all matters, and protect us from the disgrace of this world and from the punishment of the hereafter.” When God Almighty mentioned what is most beneficial of their story and most important of their affair, He described their condition, until it was as if the listener were a beholder and the one told were a witness, with the description of their cave and their state in that cave, and their turning from side to side, and that their dog was stretching its forelegs at the entrance. He said: “Had you looked upon them, you would have turned away from them in flight and been filled with terror of them.” That is, because of the awe and majesty in their affair to which they had come. Perhaps the address here is to humankind in general, not specifically to the Messenger ﷺ, as in His saying: “So what yet causes you to deny the reckoning?” [al-Tīn: 7]. That is, O human being. That is because human nature generally flees from seeing awe-inspiring things. For this reason He said: “Had you looked upon them, you would have turned away from them in flight and been filled with terror of them.” This indicates that hearing a report is not like seeing directly, as it came in the hadith, because the report had reached them but neither flight nor terror occurred. Then God Almighty mentioned that He raised them from their sleep after their slumber of three hundred and nine years. When they woke up, some of them said to others: “How long have you remained?” They said: “We have remained a day or part of a day.” They said: “Your Lord knows best how long you have remained. So send one of you with this silver coin of yours to the city.” That is, with these dirhams of yours, meaning the ones they had with them, to the city. It is said its name was Ephesus (Dafsūs). “Let him look to which is the purest food.” That is, the best in wealth. “And let him bring you provision from it.” That is, food for you to eat. This shows their asceticism and scrupulousness. “And let him be courteous.” That is, in entering it. “And let no one become aware of you. Indeed, if they come to know of you, they will stone you or return you to their religion, and then you will never succeed.” That is, if you return to their religion after God has saved you from it. All this was because they thought they had slept a day or part of a day or a little more than that, and they did not imagine that they had slept more than three hundred years. The states had changed many times, the lands and their inhabitants had been transformed, those generations in which they had lived had passed away, and others had come and gone, and still others had come. For this reason, when one of them—he was Tīdhūsīs, as it is said—went out and came to the city in disguise, so that no one of his people would recognize him, as he supposed, the city seemed strange to him, and those of its inhabitants who saw him found him strange. They were astonished at his appearance, his description, and his dirhams. It is also said that they said to Tamlīkhā, the keeper of their expenses: “Go and listen to what they mention, and buy us food.” So he laid down his clothes, took the clothes in which he disguised himself, and went out. He passed along hiding himself, fearful that someone would see him. When he saw the gate of the city, he saw upon it a sign that was for the people of faith, and he was amazed. It seemed to him that this was not the city he knew, and he saw people he did not recognize, so he was astonished and began to say: “Perhaps I am asleep.” When he entered it, he saw people swearing by the name of Jesus. He stood leaning his back against a wall and said to himself: “By God, I do not know whether this is not a fainting spell. Yesterday there was no one on the face of the earth who mentioned Jesus but he was killed, and today I hear them mentioning him. Perhaps this is not the city I know. By God, I do not know any city near our city at all.” He rose like an animal, took out some silver coins, gave them to a man, and said: “Sell me food.” The man looked at their inscription and was astonished, then passed them to another. They began tossing them among themselves, marveling and examining them, and said: “This man has found a treasure.” He became afraid of them and thought they had recognized him, so he said: “Keep your food; I have no need of it.” They said to him: “Who are you, young man? By God, you have found a treasure and want to hide it. Share it with us, or we will take you to the ruler and he will kill you.” He did not know what to say. They threw his cloak around his neck while he wept and said: “I have been separated from my brothers. Would that they knew what I have encountered.” They brought him to two men who managed the affairs of the city, and they said: “Where is the treasure you found?” He said: “I found no treasure; these are the coins of my fathers and the inscription and minting of this city, but by God, I do not know what my situation is nor what to say to you.” Mujāhid said: “The coins of the Companions of the Cave were like the hoofs of camels.” They said: “Who are you, and what is your father’s name?” He told them, but they found no one who knew him. One of the two said to him: “Do you think you can mock us when the treasuries of this city are in our hands and we have not a single dirham or dinar of this minting? I shall order you to be tortured severely, then I shall bind you until you reveal this treasure.” Tamlīkhā said: “Inform me about something I shall ask you. If you do, you will be telling the truth.” They said: “Ask.” He said: “What happened to King Decius (Diqyānūs)?” They said: “Today we know no king on the face of the earth named Decius. That was a king long ago, and many generations have perished after him.” He said: “By God, no one believes me in what I say. We were young men, and the king forced us to worship idols and to sacrifice to false gods. We fled from him yesterday evening, and we slept. When we woke up, I went out to buy food for my companions, and here I am as you see. Come with me to the cave, and I will show you my companions.” They went with him, and the people of the city marched along. His companions had thought, because of his delay, that he had been seized. While they were fearing that, they heard voices and the clamor of horses. They thought they were the messengers of Decius, so they stood up to pray and greeted one another. Tamlīkhā reached them first, weeping, and they wept with him and asked him about his situation. He told them and related the whole story to them, and they knew that they had been asleep by the command of God, Mighty and Majestic, and that they had been awakened to be a sign for people and a confirmation of the resurrection. The people looked at the inscription in which their names and story were written, and they sent for their king. He came, embraced the group, and wept. They said to him: “We entrust you to God and bid you peace. May God preserve you and preserve your kingdom.” While the king was standing, they returned to their resting places, and God, glorified be He, took their souls. It is also said that the people of the town could not find their place in the cave, and God made their affair obscure to them. It is said they could not enter it physically, and it is said it was out of awe for them. The reason for the faith of the Companions of the Cave: In another narration mentioned by Ibn al-Athīr in his book al-Kāmil, the reason for their faith was that a disciple of the companions of Jesus came to their city. He wanted to enter it, but it was said to him: “At its gate there is an idol, and no one enters it until he prostrates to it.” So he did not enter it, but went to a bath near the city and worked there. The owner of the bath saw the blessing, and the young men became attached to him. He began telling them about the heavens and the earth and the news of the hereafter until they believed in him and trusted him. This continued until the king’s son came with a woman and entered the bath with her. The disciple rebuked him, and he felt ashamed. Then he returned another time, and the disciple rebuked him again, but he insulted him and scolded him and entered the bath with the woman, and both of them died in the bath. It was said to the king: “The one at the bath killed them.” He was sought but not found. It was asked: “Who used to keep company with him?” The young men were mentioned, so they were sought, and they fled. They passed by a friend of theirs who was in the same condition, working in his field, and they told him their affair. He went with them, and his dog followed them until night brought them to the cave. They said: “We will spend the night here until morning and then decide what to do.” They entered it and found a spring of water and fruits. They ate of the fruits and drank of the water. When night covered them, God struck upon their ears and appointed angels over them to turn them to the right and to the left so that the earth would not consume their bodies. The sun used to rise upon them. King Decius heard news of them and went out with his companions following their tracks until he found that they had entered the cave. He ordered his companions to enter upon them and bring them out, but whenever a man wanted to enter, he was terrified and turned back. Some of them said: “If you had caught them, would you not have killed them?” He said: “Yes.” He said: “Then build over them the door of the cave and leave them to die of hunger and thirst.” He did so, and they remained for a long time. Then a shepherd was caught by rain and said: “If I open the door of this cave, I can bring my sheep into it.” He opened it, and God returned their spirits to them the next day when morning came. They sent one of them with silver coins to buy food for them, and his name was Tamlīkhā. When he came to the gate of the city, he saw what he did not recognize, until he came to a man and said: “Sell me food for these dirhams.” The man said: “Where did you get these dirhams?” He said: “I and some companions of mine went out yesterday, and they woke up and sent me.” He said: “These dirhams were from the time of such-and-such a king.” He took him to the king, who was a righteous king, and asked him about them. He repeated their story to him. The king said: “Where are your companions?” He said: “Come with me.” They went with him until they reached the door of the cave. He said: “Let me enter to my companions before you, lest they hear your voices and become afraid, thinking that Decius has learned of them.” He entered upon them and told them the news, and they prostrated in gratitude to God and asked Him to take their souls. He answered them. He struck upon his ear and their ears. The king wanted to enter upon them, but whenever a man entered upon them, he was terrified, and they could not enter upon them. So he turned away from them, and they built a church over them in which they prayed. ʿIkrimah said: When God raised them, the king at that time was a believer, and the people of his kingdom had differed about the spirit and the body and their resurrection. One said: “God will resurrect the spirit without the body.” Another said: “Both will be resurrected together.” This distressed the king, so he put on sackcloth and asked God to make the truth clear to him. God raised the Companions of the Cave early in the morning. When the sun rose, some of them said to others: “We have been heedless of worship this night.” They went to the water—there was a spring and a tree near the cave—and behold, the spring had sunk away and the trees had withered. Some of them said to others: “Our affair is indeed strange! This spring has sunk away and these trees have withered in a single night!” God cast hunger upon them, and they said: “Which of you will go to the city and see which is the purest food, and bring you provision from it, and let him be courteous and let no one become aware of you?” One of them went in to buy food. When he saw the market, he recognized its streets but found the faces unfamiliar, and he saw that faith was openly practiced there. He came to a man to buy from him, but the man did not recognize the dirhams, so he took him up to the king. The young man said, "Is not your king so-and-so?" The man replied, "No, rather so-and-so." He was astonished at that. When he was brought before the king, he told him the story of his companions. The king gathered the people and said to them, "You have differed concerning the spirit and the body, and God has sent you a sign: this man from the people of so-and-so," meaning the king who had passed away. The young man said, "Take me to my companions." So the king and the people with him rode out. When he reached the cave, the young man said to the king, "Let me go ahead of you to my companions to inform them of your news, so that they will not be afraid when they hear the sound of your animals' hooves and your voices and think you are Decius." He said, "Do so." He went ahead of them to his companions, entered upon them, and told them the news. Only then did they realize how long they had stayed in the cave. They wept for joy and prayed to God to cause them to die and not to be seen by any of those who had come to them. They died on the spot, and God sealed his hearing and their hearing along with him. When they thought he was slow in returning, they entered upon the youths and found their bodies with nothing changed except that they had no souls in them. The king said, "This is a sign for you." The king saw a chest of brass sealed with a seal. He opened it and found in it a tablet of lead on which were written the names of the youths, and that they had fled from King Decius out of fear for their lives and their religion and had entered this cave. When Decius learned of their place in the cave, he blocked it over them. Let anyone who reads this book of ours know their affair. When they read it, they marveled and praised God Almighty who had shown them this sign of the resurrection, and they raised their voices in praise and glorification. It is also said that the king and those with him entered upon the youths and saw them alive, their faces and complexions radiant, their clothes not worn out. The youths told them what they had suffered from their king Decius. The king embraced them, and they sat with him glorifying God and remembering Him. Then they said to him, "We entrust you to God." And they returned to their resting places as they had been. The king made for each of them a chest of gold, but when he slept he saw them in his dream, and they said, "We were not created from gold; we were created from dust, and to it we shall return." So then he made for them chests of wood, and God veiled them with fear. The king built a mosque at the entrance of the cave and made for them a great festival.

355. Tarikh (al-Tabari) 356No grade recorded

     الْكَهْفُ هُوَ الْغَارُ فِي الْجَبَلِ. قَالَ شُعَيْبٌ الْجَبَائِيُّ: وَاسْمُ كَهْفِهِمْ حَيْزَمُ. وقد ذكَرَ تَعَالَى صِفَةَ الْغَارِ الَّذِي آوَوْا إِلَيْهِ، وَأَنَّ بَابَهُ مُوَجَّهٌ إِلَى نَحْوِ الشَّمَالِ، وَأَعْمَاقَهُ إِلَى جِهَةِ الْقِبْلَةِ، وَذَلِكَ أَنْفَعُ الْأَمَاكِنِ ; أَنْ يَكُونَ الْمَكَانُ قِبْلِيًّا، وَبَابُهُ نَحْوَ الشَّمَالِ، فَقَالَ: وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ وَقُرِئَ: ( تَزْوَرُّ ) عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ فَأَخْبَرَ أَنَّ الشَّمْسَ، يَعْنِي فِي زَمَنِ الصَّيْفِ وَأَشْبَاهِهِ، تُشْرِقُ أَوَّلَ طُلُوعِهَا فِي الْغَارِ فِي جَانِبِهِ الْغَرْبِيِّ، ثُمَّ تَشْرَعُ فِي الْخُرُوجِ مِنْهُ قَلِيلًا قَلِيلًا، وَهُوَ ازْوِرَارُهَا ذَاتَ الْيَمِينِ فَتَرْتَفِعُ فِي جَوِّ السَّمَاءِ وَتَتَقَلَّصُ عَنْ بَابِ الْغَارِ، ثُمَّ إِذَا تَضَيَّفَتْ لِلْغُرُوبِ تَشْرَعُ فِي الدُّخُولِ فِيهِ مِنْ جِهَتِهِ الشَّرْقِيَّةِ قَلِيلًا قَلِيلًا إِلَى حِينِ الْغُرُوبِ، كَمَا هُوَ الْمُشَاهَدُ فِي مِثْلِ هَذَا الْمَكَانِ، وَالْحِكْمَةُ فِي دُخُولِ الشَّمْسِ إِلَيْهِ فِي بَعْضِ الْأَحْيَانِ أَنْ لَا يَفْسُدَ هَوَاؤُهُ وَهُمْ فِي فَجْوَةٍ مِنْهُ ذَلِكَ مِنْ آيَاتِ اللَّهِ أَيْ: بَقَاؤُهُمْ عَلَى هَذِهِ الصِّفَةِ دَهْرًا طَوِيلًا مِنَ السِّنِينَ، لَا يَأْكُلُونَ وَلَا يَشْرَبُونَ، وَلَا تَتَغَذَّى أَجْسَادُهُمْ فِي هَذِهِ الْمُدَّةِ الطَّوِيلَةِ مِنْ آيَاتِ اللَّهِ وَبُرْهَانِ قُدْرَتِهِ الْعَظِيمَةِ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ قَالَ بَعْضُهُمْ: لِأَنَّ أَعْيُنَهُمْ مَفْتُوحَةٌ ; لِئَلَّا تَفْسُدَ بِطُولِ الْغَمْضِ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ قِيلَ: فِي كُلِّ عَامٍ يَتَحَوَّلُونَ مَرَّةً مِنْ جَنْبٍ إِلَى جَنْبٍ، وَيَحْتَمِلُ أَكْثَرَ مِنْ ذَلِكَ. فَاللَّهُ أَعْلَمُ. وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ قَالَ شُعَيْبٌ الْجَبَائِيُّ: اسْمُ كَلْبِهِمْ حُمْرَانُ. وَقَالَ غَيْرُهُ: الْوَصِيدُ أُسْكُفَّةُ الْبَابِ. وَالْمُرَادُ أَنَّ كَلْبَهُمُ الَّذِي كَانَ مَعَهُمْ، وَصَحِبَهُمْ حَالَ انْفِرَادِهِمْ مِنْ قَوْمِهِمْ، لَزِمَهُمْ وَلَمْ يَدْخُلْ مَعَهُمْ فِي الْكَهْفِ، بَلْ رَبَضَ عَلَى بَابِهِ وَوَضَعَ يَدَيْهِ عَلَى الْوَصِيدِ، وَهَذَا مِنْ جُمْلَةِ أَدَبِهِ وَمِنْ جُمْلَةِ مَا أُكْرِمُوا بِهِ ; فَإِنَّ الْمَلَائِكَةَ لَا تَدْخُلُ بَيْتًا فِيهِ كَلْبٌ، وَلَمَّا كَانَتِ التَّبَعِيَّةُ مُؤَثِّرَةً، حَتَّى فِي كَلْبِ هَؤُلَاءِ، صَارَ بَاقِيًا مَعَهُمْ بِبَقَائِهِمْ ; لِأَنَّ مَنْ أَحَبَّ قَوْمًا سَعِدَ بِهِمْ، فَإِذَا كَانَ هَذَا فِي حَقِّ كَلْبٍ فَمَا ظَنُّكَ بِمَنْ تَبِعَ أَهْلَ الْخَيْرِ وَهُوَ أَهْلٌ لِلْإِكْرَامِ. وَقَدْ ذَكَرَ كَثِيرٌ مِنَ الْقُصَّاصِ وَالْمُفَسِّرِينَ لِهَذَا الْكَلْبِ نَبَأً وَخَبَرًا طَوِيلًا، أَكْثَرُهُ مُتَلَقًّى مِنَ الْإِسْرَائِيلِيَّاتِ، وَكَثِيرٌ مِنْهَا كَذِبٌ، وَمِمَّا لَا فَائِدَةَ فِيهِ، كَاخْتِلَافِهِمْ فِي اسْمِهِ وَلَوْنِهِ.

     ✧ The Cave is the cavern in the mountain. Shuʿayb al-Jubāʾī said: The name of their cave is Ḥayzam. The Exalted has mentioned the description of the cavern to which they repaired, and that its door faces toward the north, and its depths toward the direction of the qiblah, and that is the most beneficial of places; that the place should be qiblah-facing, and its door toward the north. Thus He said: “And you would see the sun, when it rose, inclining away”—and it was recited: (tazwarru)—“from their cave to the right, and when it set, passing them by on the left.” So He informed that the sun, meaning in the time of summer and the like, shines at the beginning of its rising into the cave on its western side, then begins to depart from it little by little, and that is its turning away to the right, then it rises in the sky's expanse and withdraws from the cave's door, then when it inclines to setting it begins to enter it from its eastern side little by little until the time of sunset, as is observed in such a place. The wisdom in the sun's entering it at some times is that its air should not become foul while they are in an open space within it. “That is among the signs of God”—that is, their remaining in this condition for a long span of years, neither eating nor drinking, their bodies not being nourished during this long period, is among the signs of God and the proof of His immense power. “Whomever God guides, he is rightly guided; and whomever He leads astray, you will never find for him a protector to guide.” “And you would think them awake, while they were asleep.” Some said: Because their eyes were open, lest they be corrupted by long closing. “And We turned them to the right and to the left.” It was said: Each year they turn once from one side to the other, and it may be more than that. God knows best. “And their dog was stretching its forelegs at the threshold.” Shuʿayb al-Jubāʾī said: The name of their dog was Ḥumrān. Others said: al-waṣīd is the doorsill. The meaning is that their dog that was with them, and accompanied them when they separated from their people, stayed with them and did not enter the cave with them, but crouched at its door and placed its forelegs on the threshold. This is part of its good manners and part of the honor they were shown; for the angels do not enter a house in which there is a dog. And since companionship has an effect, even in the case of the dog of these people, it remained with them by their remaining; for whoever loves a people is blessed through them. If this is so in the case of a dog, what do you suppose concerning one who follows the people of good and is worthy of honor? Many storytellers and exegetes have mentioned a lengthy account and report about this dog, most of which is taken from Israelite traditions, and much of it is false, and of no benefit, such as their disagreement about its name and color.

356. Tarikh (al-Tabari) 357No grade recorded

     وَأَمَّا اخْتِلَافُ الْعُلَمَاءِ فِي مَحَلَّةِ هَذَا الْكَهْفِ،  فَقَالَ كَثِيرُونَ: هُوَ بِأَرْضِ أَيْلَةَ. وَقِيلَ: بِأَرْضِ نِينَوَى. وَقِيلَ: بِالْبَلْقَاءِ. وَقِيلَ: بِبِلَادِ الرُّومِ. وَهُوَ أَشْبَهُ. وَاللَّهُ أَعْلَمُ.

     ✧ As for the scholars' disagreement about the location of this cave, many said: It is in the land of Aylah. It was said: in the land of Nineveh. It was said: in al-Balqāʾ. It was said: in the lands of the Byzantines, and this is most likely. And Allah knows best.

357. Tarikh (al-Tabari) 358No grade recorded

     وَاخْتَلَفُوا فِي أَمْرِهِمْ ; فَقَائِلُونَ يَقُولُونَ: ابْنُوا عَلَيْهِمْ بُنْيَانًا أَيْ: سُدُّوا عَلَيْهِمْ بَابَ الْكَهْفِ ; لِئَلَّا يَخْرُجُوا أَوْ لِئَلَّا يَصِلَ إِلَيْهِمْ مَا يُؤْذِيهِمْ، وَآخَرُونَ، وَهُمُ الْغَالِبُونَ عَلَى أَمْرِهِمْ قَالُوا: لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا أَيْ: مَعْبَدًا يَكُونُ مُبَارَكًا لِمُجَاوَرَتِهِ هَؤُلَاءِ الصَّالِحِينَ. وَهَذَا كَانَ شَائِعًا فِيمَنْ كَانَ قَبْلَنَا، فَأَمَّا فِي شَرْعِنَا فَقَدْ ثَبَتَ فِي " الصَّحِيحَيْنِ " عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ يُحَذِّرُ مَا فَعَلُوا. وَأَمَّا قَوْلُهُ تَعَالَى: وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا فَمَعْنَى ( أَعْثَرْنَا ) أَطْلَعَنَا عَلَى أَمْرِهِمُ النَّاسَ. قَالَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ: لِيَعْلَمَ النَّاسُ أَنَّ الْمَعَادَ حَقٌّ، وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا، إِذَا عَلِمُوا أَنَّ هَؤُلَاءِ الْقَوْمَ رَقَدُوا أَزْيَدَ مِنْ ثَلَاثِمِائَةِ سَنَةٍ ثُمَّ قَامُوا، كَمَا كَانُوا مِنْ غَيْرِ تَغَيُّرٍ مِنْهُمْ، فَإِنَّ مَنْ أَبْقَاهُمْ كَمَا هُمْ قَادِرٌ عَلَى إِعَادَةِ الْأَبْدَانِ وَإِنْ أَكَلَتْهَا الدِّيدَانُ، وَعَلَى إِحْيَاءِ الْأَمْوَاتِ وَإِنْ صَارَتْ أَجْسَامُهُمْ وَعِظَامُهُمْ رُفَاتًا، وَهَذَا مِمَّا لَا يَشُكُّ فِيهِ الْمُؤْمِنُونَ إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ [ النَّحْلِ: 40 ]. هَذَا وَيَحْتَمِلُ عَوْدُ الضَّمِيرِ فِي قَوْلِهِ: لِيَعْلَمُوا إِلَى أَصْحَابِ الْكَهْفِ، إِذْ عِلْمُهُمْ بِذَلِكَ مِنْ أَنْفُسِهِمْ أَبْلَغُ مِنْ عِلْمِ غَيْرِهِمْ بِهِمْ، وَيَحْتَمِلُ أَنْ يَعُودَ عَلَى الْجَمِيعِ. وَاللَّهُ أَعْلَمُ.

     ✧ They differed concerning their affair. Some said: 'Build over them a building,' meaning: 'Seal the door of the cave over them' so that they would not come out, or so that nothing harmful would reach them. Others—those who prevailed in their affair—said: 'We shall surely take over them a mosque,' meaning a place of worship that would be blessed due to its proximity to these righteous ones. This was common among those before us; but in our Sacred Law, it is established in the two Ṣaḥīḥs on the authority of the Messenger of God ﷺ that he said: 'God cursed the Jews and the Christians; they took the graves of their prophets as mosques,' warning against what they did. As for His saying, may He be exalted: 'And thus We made them stumbled upon, that they might know that the promise of God is true and that the Hour—there is no doubt about it,' the meaning of 'We made them stumbled upon' is 'We caused the people to discover their affair.' Many of the commentators said: 'So that the people might know that the resurrection is true and that the Hour—there is no doubt about it—when they learn that these people slept for more than three hundred years and then arose as they were, without any change in them. For He who preserved them as they were is able to restore the bodies even if worms have consumed them, and to revive the dead even if their bodies and bones have become dust. This is something about which the believers have no doubt: "Our only word to a thing when We intend it is that We say to it, 'Be,' and it is" [al-Naḥl: 40].' It is possible that the pronoun in 'that they might know' refers back to the Companions of the Cave, since their knowledge of that from themselves is more profound than others' knowledge of them. It is possible that it refers to all. And God knows best.

358. Tarikh (al-Tabari) 359No grade recorded

     ثُمَّ قَالَ: وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا لَمَّا كَانَ فِي الْإِخْبَارِ بِطُولِ مُدَّةِ لُبْثِهِمْ فَائِدَةٌ عَظِيمَةٌ، ذَكَرَهَا تَعَالَى، وَهَذِهِ التِّسْعُ الْمَزِيدَةُ بِالْقَمَرِيَّةِ، وَهِيَ لِتَكْمِيلِ ثَلَاثِمِائَةٍ شَمْسِيَّةٍ، فَإِنَّ كُلَّ مِائَةٍ قَمَرِيَّةٍ تَنْقُصُ عَنِ الشَّمْسِيَّةِ ثَلَاثَ سِنِينَ قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا أَيْ إِذَا سُئِلْتَ عَنْ مِثْلِ هَذَا، وَلَيْسَ عِنْدَكَ فِي ذَلِكَ نَقْلٌ، فَرُدَّ الْأَمْرَ فِي ذَلِكَ إِلَى اللَّهِ، عَزَّ وَجَلَّ لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ أَيْ: هُوَ الْعَالِمُ بِالْغَيْبِ، فَلَا يُطْلِعُ عَلَيْهِ إِلَّا مَنْ شَاءَ مِنْ خَلْقِهِ أَبْصِرْ بِهِ وَأَسْمِعْ يَعْنِي أَنَّهُ يَضَعُ الْأَشْيَاءَ فِي مَحَالِّهَا لِعِلْمِهِ التَّامِّ بِخَلْقِهِ، وَبِمَا يَسْتَحِقُّونَهُ، ثُمَّ قَالَ: مَا لَهُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا أَيْ: بَلْ هُوَ الْمُنْفَرِدُ بِالْمُلْكِ وَالْمُتَصَرِّفُ فِيهِ وَحْدَهُ لَا شَرِيكَ لَهُ.

     ✧ Then He said: “And they remained in their cave three hundred years and increased by nine” (Q 18:25) – since in informing of the length of their stay there is a great benefit, the Most High mentioned it. These nine added are by lunar years, and they are to complete three hundred solar years, for every hundred lunar years falls short of solar years by three years. Say: “Allah knows best how long they remained” (Q 18:26) – that is, if you are asked about the like of this while you have no transmitted report concerning it, then refer the matter in that to Allah, Mighty and Majestic. “To Him belongs the unseen of the heavens and the earth” (Q 18:26) – that is, He is the Knower of the unseen, and He discloses it to none except whom He wills of His creation. “How seeing is He and how hearing!” (Q 18:26) – meaning that He puts things in their proper places due to His complete knowledge of His creation and of what they deserve. Then He said: “They have no protector besides Him, nor does He share in His judgment with anyone” (Q 18:26) – that is, rather, He is alone in sovereignty, disposing therein alone, with no partner.

359. Tarikh (al-Tabari) 360No grade recorded

     قِصَّةُ أَصْحَابِ الْكَهْفِ   قَالَ اللَّهُ تَعَالَى: أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا فَضَرَبْنَا عَلَى آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى لِمَا لَبِثُوا أَمَدًا نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى وَرَبَطْنَا عَلَى قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَ مِنْ دُونِهِ إِلَهًا لَقَدْ قُلْنَا إِذًا شَطَطًا هَؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرْفَقًا وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِنْهُ ذَلِكَ مِنْ آيَاتِ اللَّهِ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا وَكَذَلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ قَالَ قَائِلٌ مِنْهُمْ كَمْ لَبِثْتُمْ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَامًا فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا إِنَّهُمْ إِنْ يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَنْ تُفْلِحُوا إِذًا أَبَدًا وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَيْهِمْ بُنْيَانًا رَبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا سَيَقُولُونَ ثَلَاثَةٌ رَابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ مَا يَعْلَمُهُمْ إِلَّا قَلِيلٌ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَدًا وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا إِلَّا أَنْ يَشَاءَ اللَّهُ وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَى أَنْ يَهْدِيَنِي رَبِّي لِأَقْرَبَ مِنْ هَذَا رَشَدًا وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ أَبْصِرْ بِهِ وَأَسْمِعْ مَا لَهُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا [ الْكَهْفِ: 9 - 26 ].

     ✧ The Story of the Companions of the Cave Allah, Exalted is He, said: Or have you thought that the Companions of the Cave and the Raqīm were among Our signs a wonder? When the youths took refuge in the cave, they said, “Our Lord, grant us from Yourself mercy, and prepare for us from our affair right guidance. So We struck upon their ears in the cave for years, a number. Then We raised them up that We might know which of the two parties was more precise in calculating how long they had remained. We relate to you their tidings in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance. And We bound up their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him; then we would have spoken an outrage. These, our people, have taken gods besides Him. Why do they not bring for them a clear authority? And who is more unjust than one who fabricates against Allah a lie? And when you have withdrawn from them and what they worship except Allah, then take refuge in the cave. Your Lord will spread for you of His mercy and will prepare for you from your affair a facility. And you see the sun, when it rises, inclining away from their cave to the right, and when it sets, passing them by to the left, while they are in an open space within it. That is of the signs of Allah. Whomever Allah guides, he is the rightly guided; and whomever He leads astray, you will never find for him a protecting friend to guide. And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched its forelegs at the threshold. Had you looked upon them, you would have turned from them in flight and been filled with terror of them. And thus We raised them up that they might question one another. A speaker among them said, “How long have you remained?” They said, “We have remained a day or part of a day.” They said, “Your Lord knows best how long you have remained. So send one of you with this silver coin of yours to the city, and let him see which is the purest food and bring you provision from it. And let him be courteous and let no one become aware of you. Indeed, if they come to know of you, they will stone you or return you to their religion, and then you will never succeed, ever.” And thus We caused them to be discovered, that they might know that the promise of Allah is true and that the Hour has no doubt about it. When they disputed among themselves their affair, they said, “Build over them a structure; their Lord knows best about them.” Those who prevailed in their affair said, “We will certainly take over them a mosque.” They will say, “Three, the fourth of them their dog,” and they say, “Five, the sixth of them their dog,” guessing at the unseen, and they say, “Seven, and the eighth of them their dog.” Say, “My Lord knows best their number; none knows them except a few. So do not dispute about them except in outward dispute, and do not ask any of them about them.” And never say of anything, “I will do that tomorrow,” except [if] Allah wills. And remember your Lord when you forget, and say, “Perhaps my Lord will guide me to something closer than this in right guidance.” And they remained in their cave three hundred years, and they added nine. Say, “Allah knows best how long they remained; to Him belongs the unseen of the heavens and the earth. How seeing is He and how hearing! They have besides Him no protector, and He shares His rule with no one.” [Al-Kahf: 9–26].

360. Tarikh (al-Tabari) 361No grade recorded

     قَالَ بَعْضُ النَّاسِ: هَذَا مَثَلٌ مَضْرُوبٌ وَلَا يَلْزَمُ أَنْ يَكُونَ وَاقِعًا. وَالْجُمْهُورُ أَنَّهُ أَمْرٌ قَدْ وَقَعَ، وَقَوْلُهُ: وَاضْرِبْ لَهُمْ مَثَلًا يَعْنِي لِكُفَّارِ قُرَيْشٍ، فِي عَدَمِ اجْتِمَاعِهِمْ بِالضُّعَفَاءِ وَالْفُقَرَاءِ، وَازْدِرَائِهِمْ بِهِمْ، وَافْتِخَارِهِمْ عَلَيْهِمْ كَمَا قَالَ تَعَالَى: وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ [ يس: 13 ]. وَالْمَشْهُورُ أَنَّ هَذَيْنِ كَانَا رَجُلَيْنِ مُصْطَحِبَيْنِ، وَكَانَ أَحَدُهُمَا مُؤْمِنًا وَالْآخِرُ كَافِرًا، وَيُقَالُ: إِنَّهُ كَانَ لِكُلٍّ مِنْهُمَا مَالٌ، فَأَنْفَقَ الْمُؤْمِنُ مَالَهُ فِي طَاعَةِ اللَّهِ وَمَرْضَاتِهِ ابْتِغَاءَ وَجْهِهِ، وَأَمَّا الْكَافِرُ فَإِنَّهُ اتَّخَذَ لَهُ بُسْتَانَيْنِ، وَهُمَا الْجَنَّتَانِ الْمَذْكُورَتَانِ فِي الْآيَةِ، عَلَى الصِّفَةِ وَالنَّعْتِ الْمَذْكُورِ ; فِيهِمَا أَعْنَابٌ، وَنَخْلٌ تَحُفُّ تِلْكَ الْأَعْنَابَ وَالزُّرُوعُ فِي خِلَالِ ذَلِكَ، وَالْأَنْهَارُ سَارِحَةٌ هَاهُنَا وَهَاهُنَا لِلسَّقْيِ وَالتَّنَزُّهِ، وَقَدِ اسْتَوْسَقَتْ فِيهِمَا الثِّمَارُ، وَاضْطَرَبَتْ فِيهِمَا الْأَنْهَارُ، وَابْتَهَجَتِ الزُّرُوعُ وَالثِّمَارُ، وَافْتَخَرَ مَالِكُهُمَا عَلَى صَاحِبِهِ الْمُؤْمِنِ الْفَقِيرِ قَائِلًا لَهُ: أَنَا أَكْثَرُ مِنْكَ مَالًا وَأَعَزُّ نَفَرًا أَيْ: وَأَمْنَعُ جَنَابًا. وَمُرَادُهُ أَنَّهُ خَيْرٌ مِنْهُ، وَمَعْنَاهُ، مَاذَا أَغْنَى عَنْكَ إِنْفَاقُكَ مَا كُنْتَ تَمْلِكُهُ فِي الْوَجْهِ الَّذِي صَرَفْتَهُ فِيهِ ؟ كَانَ الْأَوْلَى بِكَ أَنْ تَفْعَلَ كَمَا فَعَلْتُ لِتَكَوْنَ مِثْلِي. فَافْتَخَرَ عَلَى صَاحِبِهِ وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ أَيْ: وَهُوَ عَلَى غَيْرِ طَرِيقَةٍ مَرْضِيَّةٍ قَالَ مَا أَظُنُّ أَنْ تَبِيدَ هَذِهِ أَبَدًا وَذَلِكَ لِمَا رَأَى مِنِ اتِّسَاعِ أَرْضِهَا، وَكَثْرَةِ مَائِهَا وَحُسْنِ نَبَاتِ أَشْجَارِهَا ; وَلَوْ قَدْ بَادَتْ كُلُّ وَاحِدَةٍ مِنْ هَذِهِ الْأَشْجَارِ لَاسْتَخْلَفَ مَكَانَهَا أَحْسَنَ مِنْهَا، وَزُرُوعُهَا دَارَّةٌ لِكَثْرَةِ مِيَاهِهَا. ثُمَّ قَالَ: وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً فَوَثِقَ بِزَهْرَةِ الْحَيَاةِ الدُّنْيَا الْفَانِيَةِ، وَكَذَّبَ بِوُجُودِ الْآخِرَةِ الْبَاقِيَةِ الدَّائِمَةِ، ثُمَّ قَالَ: وَلَئِنْ رُدِدْتُ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا أَيْ: وَلَئِنْ كَانَ ثَمَّ آخِرَةٌ وَمَعَادٌ فَلَأَجِدَنَّ هُنَاكَ خَيْرًا مِنْ هَذَا. وَذَلِكَ لِأَنَّهُ اغْتَرَّ بِدُنْيَاهُ، وَاعْتَقَدَ أَنَّ اللَّهَ لَمْ يُعْطِهِ ذَلِكَ فِيهَا إِلَّا لِحُبِّهِ لَهُ وَحَظْوَتِهِ عِنْدَهُ، كَمَا قَالَ الْعَاصِ بْنُ وَائِلٍ فِيمَا قَصَّ اللَّهُ مِنْ خَبَرِهِ وَخَبَرِ خَبَّابِ بْنِ الْأَرَتِّ فِي قَوْلِهِ: أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا [ مَرْيَمَ: 77، 78 ]. وَقَالَ تَعَالَى إِخْبَارًا عَنِ الْإِنْسَانِ إِذَا أَنْعَمَ اللَّهُ عَلَيْهِ لَيَقُولَنَّ هَذَا لِي وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُجِعْتُ إِلَى رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَى [ فُصِّلَتْ: 50 ]. قَالَ اللَّهُ تَعَالَى: فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُمْ مِنْ عَذَابٍ غَلِيظٍ [ فُصِّلَتْ: 50 ]. وَقَالَ قَارُونُ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي [ الْقَصَصِ: 78 ]. أَيْ لِعِلْمِ اللَّهِ فِيَّ أَنِّي أَسْتَحِقُّهُ. قَالَ اللَّهُ تَعَالَى: أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ [ الْقَصَصِ: 78 ]. وَقَالَ تَعَالَى: وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُولَئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ [ سَبَأٍ: 37 ]. وَقَالَ تَعَالَى: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَلْ لَا يَشْعُرُونَ [ الْمُؤْمِنُونَ: 55، 56 ].

     ✧ Some of the people said: This is a parable struck, and it is not necessary that it be real. The majority hold that it is a matter that actually occurred. His saying: And strike for them a parable means for the disbelievers of Quraysh, in their not associating with the weak and poor, their scorning them, and their boasting over them, as He, exalted is He, said: And strike for them a parable: the companions of the town, when the messengers came to it [Yā Sīn: 13]. The well-known view is that these two were two men who were companions, one of them a believer and the other a disbeliever. It is said that each of them had wealth. The believer spent his wealth in obedience to Allah and His good pleasure, seeking His countenance. As for the disbeliever, he took for himself two gardens, which are the two gardens mentioned in the verse, with the description and attribute mentioned: in them were grapevines, and palm trees surrounding those grapevines, and crops in the midst of that, and rivers flowing here and there for irrigation and enjoyment. The fruits in them were ripe and abundant, the rivers abounded, the crops and fruits rejoiced, and their owner boasted over his believing poor companion, saying to him: I am greater than you in wealth and mightier in manpower, that is, more inviolable in protection. His intent was that he was better than him, and its meaning: What did your spending of what you owned in the way you spent it avail you? It would have been more fitting for you to do as I did, so that you would be like me. So he boasted over his companion and entered his garden while wronging his soul, that is, while on a path not pleasing to Allah. He said: I do not think that this will ever perish. That was because of the vastness of its land, the abundance of its water, and the beauty of its trees' growth; and even if every one of these trees were to perish, something better than it would take its place, and its crops were abundant due to the abundance of its waters. Then he said: And I do not think the Hour will come. So he trusted in the splendor of the fleeting life of this world and denied the existence of the lasting, enduring Hereafter. Then he said: And if I am returned to my Lord, I will surely find better than this as a return, that is, if there is a Hereafter and a return, I will surely find there something better than this. That was because he was deceived by his worldly life and believed that Allah did not give him that in this world except because of His love for him and his favor with Him, as al-ʿĀṣ b. Wāʾil said in what Allah related of his story and the story of Khabbāb b. al-Aratt in His saying: Have you seen the one who disbelieved in Our verses and said: I will surely be given wealth and children. Has he looked into the unseen or taken a covenant with the Most Merciful? [Maryam: 77, 78]. And He, exalted is He, said, informing about man when Allah bestows blessings upon him: He will surely say: This is for me, and I do not think the Hour will come, and if I am returned to my Lord, indeed for me with Him will be the best [Fuṣṣilat: 50]. Allah, exalted is He, said: We will surely inform those who disbelieved of what they did, and We will surely make them taste a harsh punishment [Fuṣṣilat: 50]. And Qārūn said: I was only given it because of knowledge I possess [al-Qaṣaṣ: 78], that is, because of Allah's knowledge in me that I deserve it. Allah, exalted is He, said: Did he not know that Allah had destroyed before him of the generations those who were stronger than him in power and greater in accumulation? And the criminals will not be asked about their sins [al-Qaṣaṣ: 78]. And He, exalted is He, said: And it is not your wealth or your children that bring you near to Us in nearness, except one who believes and does righteous deeds; for those there is double reward for what they did, and they will be in upper chambers secure [Sabaʾ: 37]. And He, exalted is He, said: Do they think that what We extend to them of wealth and children is [because] We hasten for them good things? Rather, they do not perceive [al-Muʾminūn: 55, 56].

361. Tarikh (al-Tabari) 362No grade recorded

     وَلَمَّا اغْتَرَّ هَذَا الْجَاهِلُ بِمَا خَوَّلَهُ اللَّهُ بِهِ فِي الدُّنْيَا، فَجَحَدَ الْآخِرَةَ، وَادَّعَى أَنَّهَا إِنْ وُجِدَتْ لَيَجِدَنَّ عِنْدَ رَبِّهِ خَيْرًا مِمَّا هُوَ فِيهِ، وَسَمِعَهُ صَاحِبُهُ يَقُولُ ذَلِكَ قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَيْ: يُجَادِلُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا أَيْ: أَجَحَدْتَ الْمَعَادَ وَأَنْتَ تَعْلَمُ أَنَّ اللَّهَ خَلَقَكَ مِنْ تُرَابٍ، ثُمَّ مِنْ نُطْفَةٍ ثُمَّ صَوَّرَكَ أَطْوَارًا حَتَّى صِرْتَ رَجُلًا سَوِيًّا سَمِيعًا بَصِيرًا، تَعْلَمُ وَتَبْطِشُ وَتَفْهَمُ، فَكَيْفَ أَنْكَرْتَ الْمَعَادَ وَاللَّهُ قَادِرٌ عَلَى الْبَدَاءَةِ لَكِنَّا هُوَ اللَّهُ رَبِّي أَيْ: لَكِنْ أَنَا أَقُولُ بِخِلَافِ مَا قُلْتَ وَأَعْتَقِدُ خِلَافَ مُعْتَقَدِكَ هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا أَيْ: لَا أَعْبُدُ سِوَاهُ، وَأَعْتَقِدَ أَنَّهُ يَبْعَثُ الْأَجْسَادَ بَعْدَ فَنَائِهَا، وَيُعِيدُ الْأَمْوَاتَ، وَيَجْمَعُ الْعِظَامَ الرُّفَاتَ، وَأَعْلَمُ أَنَّ اللَّهَ لَا شَرِيكَ لَهُ فِي خَلْقِهِ، وَلَا فِي مُلْكِهِ، وَلَا إِلَهَ غَيْرُهُ. ثُمَّ أَرْشَدَهُ إِلَى مَا كَانَ الْأَوْلَى بِهِ أَنْ يَسْلُكَهُ عِنْدَ دُخُولِ جَنَّتِهِ فَقَالَ: وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ وَلِهَذَا يُسْتَحَبُّ لِكُلِّ مَنْ أَعْجَبَهُ شَيْءٌ مِنْ مَالِهِ أَوْ أَهْلِهِ أَوْ حَالِهِ أَنْ يَقُولَ كَذَلِكَ. وَقَدْ وَرَدَ فِيهِ حَدِيثٌ مَرْفُوعٌ، فِي صِحَّتِهِ نَظَرٌ عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً مِنْ أَهْلٍ أَوْ مَالٍ أَوْ وَلَدٍ فَيَقُولُ: مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ. فَيَرَى فِيهِ آفَةً دُونَ الْمَوْتِ وَكَانَ يَتَأَوَّلُ هَذِهِ الْآيَةَ: وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ثُمَّ قَالَ الْمُؤْمِنُ لِلْكَافِرِ: فَعَسَى رَبِّي أَنْ يُؤْتِيَنِ خَيْرًا مِنْ جَنَّتِكَ أَيْ: فِي الدَّارِ الْآخِرَةِ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِنَ السَّمَاءِ قَالَ ابْنُ عَبَّاسٍ، وَالضَّحَّاكُ، وَقَتَادَةُ: أَيْ: عَذَابًا مِنَ السَّمَاءِ. وَالظَّاهِرُ أَنَّهُ الْمَطَرُ الْمُزْعِجُ الْبَاهِرُ، الَّذِي يَقْتَلِعُ زُرُوعَهَا وَأَشْجَارَهَا فَتُصْبِحَ صَعِيدًا زَلَقًا وَهُوَ التُّرَابُ الْأَمْلَسُ الَّذِي لَا نَبَاتَ فِيهِ أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا وَهُوَ ضِدُّ الْمَعِينِ السَّارِحِ فَلَنْ تَسْتَطِيعَ لَهُ طَلَبًا يَعْنِي، فَلَا تَقْدِرُ عَلَى اسْتِرْجَاعِهِ.

     ✧ And when this ignorant man was beguiled by what Allah had granted him in this world, and he denied the Hereafter, and claimed that if it were to exist, he would find with his Lord something better than what he was in, his companion heard him saying that, and his companion said to him while conversing with him, that is, arguing with him: “Have you disbelieved in the One who created you from dust, then from a drop of sperm, then fashioned you into a man?” That is: have you denied the resurrection while you know that Allah created you from dust, then from a drop of sperm, then shaped you by stages until you became a fully formed man, hearing and seeing, knowing and grasping and understanding? So how could you deny the resurrection when Allah is capable of the first creation? “But as for me, He is Allah, my Lord,” that is: but as for me, I say contrary to what you have said and I hold a belief contrary to your belief: He is Allah, my Lord, “and I associate none with my Lord,” that is: I worship none besides Him, and I believe that He will resurrect bodies after their annihilation, and bring back the dead, and gather the crumbled bones, and I know that Allah has no partner in His creation, nor in His dominion, and there is no god other than Him. Then he directed him to what would have been more fitting for him to say upon entering his garden, and he said: “And why did you not, when you entered your garden, say: ‘What Allah wills; there is no strength except in Allah’?” For this reason it is recommended for everyone who is impressed by anything of his wealth, his family, or his condition to say that. And there has been reported concerning it a hadith raised to the Prophet, whose soundness is questionable, on the authority of Anas who said: The Messenger of Allah ﷺ said: “Allah does not bestow upon a servant a blessing of family, wealth, or child, and he says, ‘What Allah wills; there is no strength except in Allah,’ without seeing in it some affliction short of death.” And he used to interpret this verse: “And why did you not, when you entered your garden, say: ‘What Allah wills; there is no strength except in Allah’?” Then the believer said to the disbeliever: “It may be that my Lord will give me something better than your garden,” that is, in the Hereafter, “and will send upon it a reckoning from the sky.” Ibn ʿAbbās, al-Ḍaḥḥāk, and Qatādah said: that is, a punishment from the sky. The apparent meaning is that it is the sudden, overwhelming rain that uproots its crops and trees, so that it becomes “a slippery, bare expanse,” which is smooth dust with no vegetation in it, “or its water becomes sunken,” which is the opposite of the flowing spring, “so that you will never be able to seek it out,” meaning, you will not be able to recover it.

362. Tarikh (al-Tabari) 363No grade recorded

     قَالَ اللَّهُ تَعَالَى: وَأُحِيطَ بِثَمَرِهِ أَيْ: جَاءَهُ أَمْرٌ أَحَاطَ بِجَمِيعِ حَوَاصِلِهِ، وَخَرَّبَ جَنَّتَهُ، وَدَمَّرَهَا فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا أَيْ: خَرِبَتْ بِالْكُلِّيَّةِ، فَلَا عَوْدَةَ لَهَا، وَذَلِكَ ضِدُّ مَا كَانَ عَلَيْهِ أَمَّلَ حَيْثُ قَالَ: وَمَا أَظُنُّ أَنْ تَبِيدَ هَذِهِ أَبَدًا وَنَدِمَ عَلَى مَا كَانَ سَلَفَ مِنْهُ مِنَ الْقَوْلِ الَّذِي كَفَرَ بِسَبَبِهِ بِاللَّهِ الْعَظِيمِ، فَهُوَ يَقُولُ: يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا قَالَ اللَّهُ تَعَالَى: وَلَمْ تَكُنْ لَهُ فِئَةٌ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مُنْتَصِرًا هُنَالِكَ أَيْ: لَمْ يَكُنْ لَهُ أَحَدٌ يَتَدَارَكُ مَا فَرَطَ مِنْ أَمْرِهِ، وَمَا كَانَ لَهُ قُدْرَةٌ فِي نَفْسِهِ عَلَى شَيْءٍ مِنْ ذَلِكَ، كَمَا قَالَ تَعَالَى: فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ [ الطَّارِقِ: 10 ]. وَقَوْلُهُ: الْوَلَايَةُ لِلَّهِ الْحَقِّ وَمِنْهُمْ مَنْ يَبْتَدِئُ بِقَوْلِهِ: هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ وَهُوَ حَسَنٌ أَيْضًا، كَقَوْلِهِ: الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَنِ وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا [ الْفُرْقَانِ: 26 ]. فَالْحُكْمُ الَّذِي لَا يُرَدُّ وَلَا يُمَانَعُ وَلَا يُغَالَبُ - فِي تِلْكَ الْحَالِ وَفِي كُلِّ حَالٍ - لِلَّهِ الْحَقِّ. وَمِنْهُمْ مَنْ رَفَعَ ( الْحَقِّ ) جَعَلَهُ صِفَةً لِ ( الْوِلَايَةَ ) وَهُمَا مُتَلَازِمَتَانِ. وَقَوْلُهُ: هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا أَيْ: مُعَامَلَتُهُ خَيْرٌ لِصَاحِبِهَا ثَوَابًا، وَهُوَ الْجَزَاءُ، وَخَيْرٌ عُقْبًا ; وَهُوَ الْعَاقِبَةُ فِي الدُّنْيَا وَالْآخِرَةِ.

     ✧ Allah, may He be exalted, said: “And his fruit was encompassed” — that is, there came to him a command that encompassed all his possessions, ruined his garden, and destroyed it. So he began to turn his hands over what he had spent on it, while it had collapsed upon its trellises — that is, it was utterly ruined, with no return for it. This was the opposite of what he had hoped for when he said: “And I do not think that this will ever perish.” He regretted what had preceded from him of the speech by which he had disbelieved in Allah the Almighty. So he was saying: “Oh, would that I had not associated anyone with my Lord.” Allah, may He be exalted, said: “And there was no company for him to help him besides Allah, nor could he defend himself.” That is, he had no one to repair what had occurred of his affair, and he had no power in himself over any of that, as He, may He be exalted, said: “Then he will have no strength nor any helper” [al-Ṭāriq: 10]. And His saying: “Sovereignty belongs to Allah, the True.” Among them, there are those who begin with His saying: “There, sovereignty belongs to Allah, the True,” which is also good, like His saying: “The sovereignty on that Day will be the True, belonging to the Most Merciful, and it will be a difficult Day for the disbelievers” [al-Furqān: 26]. For the judgment that is not rejected, not resisted, and not overcome — in that state and in every state — belongs to Allah, the True. Among them, there are those who read “the True” in the nominative, making it an attribute of “sovereignty,” and the two are inseparable. And His saying: “He is best in reward and best in outcome” — that is, dealing with Him is best for its owner in reward, which is the recompense, and best in outcome, which is the final result in this world and the hereafter.

363. Tarikh (al-Tabari) 364No grade recorded

     وَهَذِهِ الْقِصَّةُ تَضَمَّنَتْ أَنَّهُ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَرْكَنَ إِلَى الْحَيَاةِ الدُّنْيَا، وَلَا يَغْتَرَّ بِهَا،  وَلَا يَثِقَ بِهَا، بَلْ يَجْعَلَ طَاعَةَ اللَّهِ وَالتَّوَكُّلَ عَلَيْهِ فِي كُلِّ حَالٍ نُصْبَ عَيْنَيْهِ، وَلْيَكُنْ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ. وَفِيهَا أَنَّ مَنْ قَدَّمَ شَيْئًا عَلَى طَاعَةِ اللَّهِ وَالْإِنْفَاقِ فِي سَبِيلِهِ، عُذِّبَ بِهِ، وَرُبَّمَا سُلِبَ مِنْهُ ; مُعَامَلَةً لَهُ بِنَقِيضِ قَصْدِهِ. وَفِيهَا أَنَّ الْوَاجِبَ قَبُولُ نَصِيحَةِ الْأَخِ الْمُشْفِقِ  ، وَأَنَّ مُخَالَفَتَهُ وَبَالٌ وَدَمَارٌ عَلَى مَنْ رَدَّ النَّصِيحَةَ الصَّحِيحَةَ. وَفِيهَا، أَنَّ النَّدَامَةَ لَا تَنْفَعُ إِذَا حَانَ الْقَدَرُ، وَنَفَذَ الْأَمْرُ الْحَتْمُ. وَاللَّهُ الْمُسْتَعَانُ وَعَلَيْهِ التُّكْلَانُ.

     ✧ This story shows that no one should incline toward the life of this world, be deceived by it, or trust in it. Rather, one should keep obedience to Allah and reliance upon Him in every situation as the focus of one's attention, and one should have more confidence in what is with Allah than in what is in one's own hand. It also teaches that whoever gives precedence to anything over obedience to Allah and spending in His cause will be punished because of it, and perhaps will be deprived of it, as a recompense contrary to his intention. It also shows the obligation of accepting the sincere advice of a compassionate brother, and that opposing it brings woe and destruction upon the one who rejects sound counsel. It further shows that regret is of no avail when the decree arrives and the inevitable matter is carried out. Allah is the One whose help is sought, and upon Him is the reliance.

364. Tarikh (al-Tabari) 365No grade recorded

     قَالَ اللَّهُ تَعَالَى فِي سُورَةِ " الْكَهْفِ " بَعْدَ قِصَّةِ أَصْحَابِ الْكَهْفِ: وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا  كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِمْ مِنْهُ شَيْئًا وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنْكَ مَالًا وَأَعَزُّ نَفَرًا وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ قَالَ مَا أَظُنُّ أَنْ تَبِيدَ هَذِهِ أَبَدًا وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا لَكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا فَعَسَى رَبِّي أَنْ يُؤْتِيَنِ خَيْرًا مِنْ جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِنَ السَّمَاءِ فَتُصْبِحَ صَعِيدًا زَلَقًا أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَنْ تَسْتَطِيعَ لَهُ طَلَبًا وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا وَلَمْ تَكُنْ لَهُ فِئَةٌ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مُنْتَصِرًا هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا [ الْكَهْفِ: 32 - 44 ].

     ✧ Allah, exalted is He, said in Sūrat al-Kahf after the story of the Companions of the Cave: “And strike for them a similitude: two men, to one of whom We gave two gardens of grapevines, and We surrounded them with date-palms and placed between them crops. Each of the two gardens brought forth its produce and did not fail in anything thereof, and We caused a river to gush forth in their midst. And he had fruit, so he said to his companion while he was conversing with him, ‘I am greater than you in wealth and mightier in men.’ And he entered his garden while wronging himself; he said, ‘I do not think that this will ever perish. And I do not think the Hour will occur; and if I am returned to my Lord, I will surely find better than this as a return.’ His companion said to him while he was conversing with him, ‘Have you disbelieved in the One who created you from dust, then from a drop, then fashioned you into a man? But as for me, He is Allah, my Lord, and I do not associate anyone with my Lord. And would that when you entered your garden you had said, “What Allah wills! There is no strength except in Allah.” If you see me as less than you in wealth and children, then perhaps my Lord will give me better than your garden and send upon it a reckoning from the sky so that it becomes a barren slippery ground, or its water becomes sunken so that you will never be able to seek it.’ And his fruit was encompassed, so he began wringing his hands over what he had spent on it, while it had collapsed upon its trellises, and he said, ‘Would that I had not associated anyone with my Lord.’ And he had no party to help him besides Allah, nor was he able to defend himself. There, protection belongs to Allah, the True; He is best in reward and best in outcome” [al-Kahf: 32–44].

365. Tarikh (al-Tabari) 368No grade recorded

     هُوَ لُقْمَانُ بْنُ عَنْقَاءَ بْنِ سَدُونَ، وَيُقَالَ لُقْمَانُ بْنُ ثَارَانَ حَكَاهُ السُّهَيْلِيُّ عَنِ ابْنِ جَرِيرٍ وَالْقُتَيْبِيِّ. قَالَ السُّهَيْلِيُّ: وَكَانَ نُوبِيًّا مِنْ أَهْلِ أَيْلَةَ قُلْتُ: وَكَانَ رَجُلًا صَالِحًا، ذَا عِبَادَةٍ، وَعِبَارَةٍ، وَحِكْمَةٍ عَظِيمَةٍ، وَيُقَالُ: كَانَ قَاضِيًا فِي زَمَنِ دَاوُدَ عَلَيْهِ السَّلَامُ. فَاللَّهُ أَعْلَمُ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ عَبْدًا حَبَشِيًّا نَجَّارًا. وعَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، قُلْتُ لِجَابِرِ بْنِ عَبْدِ اللَّهِ: مَا انْتَهَى الَيْكُمْ فِي شَأْنِ لُقْمَانَ ؟ قَالَ: كَانَ قَصِيرًا، أَفْطَسَ مِنَ النُّوبَةِ. وَقَالَ يَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ: كَانَ لُقْمَانُ مِنْ سُودَانِ مِصْرَ، ذَا مَشَافِرَ أَعْطَاهُ اللَّهُ الْحِكْمَةَ، وَمَنَعَهُ النُّبُوَّةَ. وَقَالَ الْأَوْزَاعِيُّ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ حَرْمَلَةَ قَالَ: جَاءَ أَسْوَدُ إِلَى سَعِيدِ بْنِ الْمُسَيَّبِ يَسْأَلُهُ فَقَالَ لَهُ سَعِيدٌ: لَا تَحْزَنَ مِنْ أَجْلِ أَنَّكَ أَسْوَدُ فَإِنَّهُ كَانَ مِنْ أَخْيَرِ النَّاسِ ثَلَاثَةٌ مِنَ السُّودَانِ ; بِلَالٌ، وَمِهْجَعٌ مَوْلَى عُمَرَ، وَلُقْمَانُ الْحَكِيمُ، كَانَ أَسْوَدَ نُوبِيًّا ذَا مَشَافِرَ. وَقَالَ الْأَعْمَشُ عَنْ مُجَاهِدٍ، كَانَ لُقْمَانُ عَبْدًا أَسْوَدَ عَظِيمَ الشَّفَتَيْنِ، مُشَقَّقَ الْقَدَمَيْنِ. وَفِي رِوَايَةٍ: مُصَفَّحَ الْقَدَمَيْنِ. وَقَالَ عَمْرُو بْنُ قَيْسٍ: كَانَ عَبْدًا أَسْوَدَ غَلِيظَ الشَّفَتَيْنِ، مُصَفَّحَ الْقَدَمَيْنِ فَأَتَاهُ رَجُلٌ وَهُوَ فِي مَجْلِسِ أُنَاسٍ يُحَدِّثُهُمْ فَقَالَ لَهُ: أَلَسْتَ الَّذِي كُنْتَ تَرْعَى مَعِيَ الْغَنَمَ فِي مَكَانِ كَذَا وَكَذَا ؟ قَالَ: نَعَمْ قَالَ: فَمَا بَلَغَ بِكَ مَا أَرَى ؟ قَالَ: صِدْقُ الْحَدِيثِ وَالصَّمْتُ عَمَّا لَا يَعْنِينِي. عن عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ قَالَ: إِنَّ اللَّهَ رَفَعَ لُقْمَانَ الْحَكِيمَ بِحِكْمَتِهِ فَرَآهُ رَجُلٌ كَانَ يَعْرِفُهُ قَبْلَ ذَلِكَ فَقَالَ: أَلَسْتَ عَبْدَ بَنِي فُلَانٍ الَّذِي كُنْتَ تَرْعَى بِالْأَمْسِ قَالَ: بَلَى قَالَ: فَمَا بَلَغَ بِكَ مَا أَرَى ؟ قَالَ: قَدَرُ اللَّهِ، وَأَدَاءُ الْأَمَانَةِ، وَصِدْقُ الْحَدِيثِ، وَتَرْكُ مَا لَا يَعْنِينِي. وعَنْ عُمَرَ مَوْلَى غَفْرَةَ قَالَ: وَقَفَ رَجُلٌ عَلَى لُقْمَانَ الْحَكِيمِ فَقَالَ: أَنْتَ لُقْمَانُ أَنْتَ عَبْدُ بَنِي الْحَسْحَاسِ قَالَ: نَعَمْ قَالَ: فَأَنْتَ رَاعِي الْغَنَمِ الْأَسْوَدُ قَالَ: أَمَّا سَوَادِي فَظَاهِرٌ فَمَا الَّذِي يُعْجِبُكَ مِنْ أَمْرِي قَالَ: وَطْءُ النَّاسِ بِسَاطَكَ، وَغَشْيُهُمْ بَابَكَ، وَرِضَاهُمْ بِقَوْلِكَ قَالَ: يَا ابْنَ أَخِي إِنْ صَنَعْتَ مَا أَقُولُ لَكَ كُنْتَ كَذَلِكَ قَالَ: مَا هُوَ ؟ قَالَ لُقْمَانُ: غَضِّي بَصَرِي، وَكَفِّي لِسَانِي، وَعِفَّةُ مَطْعَمِي، وَحِفْظِي فَرْجِي، وَقِيَامِي بِعُدَّتِي، وَوَفَائِي بِعَهْدِي، وَتَكْرُمَتِي ضَيْفِي، وَحِفْظِي جَارِي، وَتَرْكِي مَا لَا يَعْنِينِي; فَذَاكَ الَّذِي صَيَّرَنِي كَمَا تَرَى. وعَنْ أَبِي الدَّرْدَاءِ أَنَّهُ قَالَ يَوْمًا، وَذَكَرَ لُقْمَانَ الْحَكِيمَ فَقَالَ: مَا أُوتِيَ مَا أُوتِيَ عَنْ أَهْلٍ وَلَا مَالٍ وَلَا حَسَبٍ وَلَا خِصَالٍ، وَلَكِنَّهُ كَانَ رَجُلًا صَمْصَامَةً سِكِّيتًا طَوِيلَ التَّفَكُّرِ، عَمِيقَ النَّظَرِ، لَمْ يَنَمْ نَهَارًا قَطُّ، وَلَمْ يَرَهُ أَحَدٌ يَبْزُقُ وَلَا يَتَنَخَّعُ وَلَا يَبُولُ وَلَا يَتَغَوَّطُ وَلَا يَغْتَسِلُ وَلَا يَعْبَثُ وَلَا يَضْحَكُ وَكَانَ لَا يُعِيدُ مَنْطِقًا نَطَقَهُ إِلَّا أَنْ يَقُولَ حِكْمَةً يَسْتَعِيدُهَا إِيَّاهُ أَحَدٌ وَكَانَ قَدْ تَزَوَّجَ، وَوُلِدَ لَهُ أَوْلَادٌ فَمَاتُوا فَلَمْ يَبْكِ عَلَيْهِمْ وَكَانَ يَغْشَى السُّلْطَانَ، وَيَأْتِي الْحُكَّامَ لِيَنْظُرَ وَيَتَفَكَّرَ وَيَعْتَبِرَ فَبِذَلِكَ أُوتِيَ مَا أُوتِيَ.

     ✧ He is Luqmān b. ʿAnqāʾ b. Sadūn, and it is said Luqmān b. Thārān, as related by al-Suhaylī from Ibn Jarīr and al-Qutaybī. Al-Suhaylī said: He was a Nubian from the people of Aylah. I say: He was a righteous man, possessing worship, powers of expression, and great wisdom. It is said he was a judge in the time of Dāwūd ﷺ. But God knows best. From Ibn ʿAbbās, who said: He was an Abyssinian slave, a carpenter. And from ʿAbd Allāh b. al-Zubayr: I said to Jābir b. ʿAbd Allāh, “What has reached you concerning the matter of Luqmān?” He said: “He was short, snub-nosed, from Nubia.” Yaḥyā b. Saʿīd al-Anṣārī said, from Saʿīd b. al-Musayyab, who said: “Luqmān was among the blacks of Egypt, with thick lips. God gave him wisdom and withheld prophethood from him.” Al-Awzāʿī said: ʿAbd al-Raḥmān b. Ḥarmalah narrated to me, saying: A black man came to Saʿīd b. al-Musayyab asking him something. Saʿīd said to him: “Do not grieve because you are black, for three of the best of people were from the blacks: Bilāl, Mihjaʿ the freedman of ʿUmar, and Luqmān the Wise. He was a black Nubian with thick lips.” Al-Aʿmash said, from Mujāhid: “Luqmān was a black slave with large lips and cracked feet.” In another version: “flat-footed.” ʿAmr b. Qays said: “He was a black slave with thick lips and flat feet. A man came to him while he was in a gathering of people, speaking to them, and said: ‘Are you not the one who used to tend sheep with me in such-and-such a place?’ He said: ‘Yes.’ The man said: ‘What brought you to the state I see?’ He said: ‘Truthfulness in speech, and silence regarding what does not concern me.’” From ʿAbd al-Raḥmān b. Yazīd b. Jābir, who said: “God raised Luqmān the Wise through his wisdom. A man who had known him before saw him and said: ‘Are you not the slave of the Banū Fulān, the one who used to tend sheep yesterday?’ He said: ‘Yes indeed.’ The man said: ‘What brought you to the state I see?’ He said: ‘The decree of God, fulfilling trusts, truthfulness in speech, and abandoning what does not concern me.’” From ʿUmar, the freedman of Ghafrah, who said: “A man stopped before Luqmān the Wise and said: ‘Are you Luqmān? Are you the slave of the Banū al-Ḥasḥās?’ He said: ‘Yes.’ The man said: ‘Are you the black shepherd of sheep?’ He said: ‘As for my blackness, it is evident. But what is it about my affair that impresses you?’ The man said: ‘That people tread upon your carpets, crowd at your door, and are pleased with your words.’ He said: ‘O son of my brother, if you do what I tell you, you will be like that.’ The man said: ‘What is it?’ Luqmān said: ‘Lowering my gaze, restraining my tongue, moderation in my food, guarding my private parts, upholding my obligations, fulfilling my covenant, honoring my guest, protecting my neighbor, and abandoning what does not concern me. That is what made me as you see.’” From Abū al-Dardāʾ, who said one day, mentioning Luqmān the Wise: “He was not given what he was given on account of family, wealth, lineage, or qualities. Rather, he was a resolute man, silent, long in reflection, deep in insight. He never slept during the day at all. No one ever saw him spit, clear his throat, urinate, defecate, bathe, play, or laugh. He never repeated a word he had uttered unless it was a wise saying that someone asked him to repeat. He married and had children, and they died, but he did not weep over them. He used to visit the ruler and come to the judges in order to observe, reflect, and take admonition. Thus he was given what he was given.”

366. Tarikh (al-Tabari) 369No grade recorded

     مِنْهُمْ مَنْ زَعَمَ أَنَّهُ عُرِضَتْ عَلَيْهِ النُّبُوَّةَ فَخَافَ أَنْ لَا يَقُومُ بِأَعْبَائِهَا; فَاخْتَارَ الْحِكْمَةَ لِأَنَّهَا أَسْهَلُ عَلَيْهِ وَفِي هَذَا نَظَرٌ. وَاللَّهُ أَعْلَمُ. عَنْ عِكْرِمَةَ أَنَّهُ قَالَ: كَانَ لُقْمَانُ نَبِيًّا. وَهَذَا ضَعِيفٌ لِحَالِ الْجُعْفِيِّ. وَالْمَشْهُورُ عَنِ الْجُمْهُورِ أَنَّهُ كَانَ حَكِيمًا وَلِيًّا، وَلَمْ يَكُنْ نَبِيًّا. عَنْ قَتَادَةَ قَالَ: خَيَّرَ اللَّهُ لُقْمَانَ الْحَكِيمَ بَيْنَ النُّبُوَّةِ وَالْحِكْمَةِ فَاخْتَارَ الْحِكْمَةَ عَلَى النُّبُوَّةِ قَالَ: فَأَتَاهُ جِبْرِيلُ وَهُوَ نَائِمٌ فَذَرَّ عَلَيْهِ الْحِكْمَةَ. قَالَ: فَأَصْبَحَ يَنْطِقُ بِهَا. قَالَ سَعِيدٌ: فَسَمِعْتُ قَتَادَةَ يَقُولُ: قِيلَ لِلُقْمَانَ: كَيْفَ اخْتَرْتَ الْحِكْمَةَ عَلَى النُّبُوَّةِ وَقَدْ خَيَّرَكَ رَبُّكَ ؟ فَقَالَ: إِنَّهُ لَوْ أُرْسِلَ إِلَيَّ بِالنُّبُوَّةِ عَزْمَةً، لَرَجَوْتُ فِيهِ الْفَوْزَ مِنْهُ، وَلَكُنْتُ أَرْجُو أَنْ أَقُومَ بِهَا، وَلَكِنْ خَيَّرَنِي فَخِفْتُ أَنْ أَضْعُفَ عَنِ النُّبُوَّةِ فَكَانَتِ الْحِكْمَةُ أَحَبَّ إِلَيَّ. وَهَذَا فِيهِ نَظَرٌ لِأَنَّ سَعِيدَ بْنَ بَشِيرٍ عَنْ قَتَادَةَ; قَدْ تَكَلَّمُوا فِيهِ وَالَّذِي رَوَاهُ سَعِيدُ بْنُ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ فِي قَوْلِهِ وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ قَالَ: يَعْنِي الْفِقْهَ فِي الْإِسْلَامِ، وَلَمْ يَكُنْ نَبِيًّا، وَلَمْ يُوحَ إِلَيْهِ، وَهَكَذَا نَصَّ عَلَى هَذَا غَيْرُ وَاحِدٍ مِنَ السَّلَفِ مِنْهُمْ مُجَاهِدٌ، وَسَعِيدُ بْنُ الْمُسَيَّبِ، وَابْنُ عَبَّاسٍ. وَاللَّهُ أَعْلَمُ.

     ✧ Among them are those who claimed that prophethood was offered to him and he feared he would not fulfill its burdens; so he chose wisdom because it was easier for him, and in this there is room for examination. And Allah knows best. From ʿIkrimah that he said: Luqmān was a prophet. This is weak due to the status of al-Juʿfī. And what is famous from the majority is that he was a wise saint and was not a prophet. From Qatādah who said: Allah gave Luqmān the Wise a choice between prophethood and wisdom, and he chose wisdom over prophethood. He said: Gabriel came to him while he was asleep and sprinkled wisdom over him. He said: He arose speaking with it. Saʿīd said: I heard Qatādah say: It was said to Luqmān: How did you choose wisdom over prophethood when your Lord gave you the choice? He said: If it had been sent to me as prophethood by divine decree, I would have hoped for success therein, and I would have hoped to fulfill it, but He gave me the choice, so I feared that I might be too weak for prophethood, and wisdom was dearer to me. This contains room for examination because Saʿīd b. Bashīr from Qatādah has been criticized. And what Saʿīd b. Abī ʿArūbah narrated from Qatādah regarding His saying 'And We had certainly given Luqmān wisdom' (Q 31:12) he said: meaning understanding in Islam, and he was not a prophet nor was revelation sent to him. Likewise more than one of the early scholars stated this, among them Mujāhid, Saʿīd b. al-Musayyab, and Ibn ʿAbbās. And Allah knows best.

367. Tarikh (al-Tabari) 370No grade recorded

     ذَكَرَهُ اللَّهُ تَعَالَى فِي الْقُرْآنِ فَأَثْنَى عَلَيْهِ، وَحَكَى مِنْ كَلَامِهِ فِيمَا وَعَظَ بِهِ وَلَدَهُ الَّذِي هُوَ أَحَبُّ الْخَلْقِ إِلَيْهِ وَهُوَ أَشْفَقُ النَّاسِ عَلَيْهِ فَكَانَ مِنْ أَوَّلِ مَا وَعَظَ بِهِ  أَنْ قَالَ: يَابُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ [ لُقْمَانَ: 13 ] فَنَهَاهُ عَنْهُ، وَحَذَّرَهُ مِنْهُ. وَقَدْ قَالَ الْبُخَارِيُّ بسنده عَنْ عَبْدِ اللَّهِ قَالَ لَمَّا نَزَلَتْ الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ [ الْأَنْعَامِ: 82 ] شَقَّ ذَلِكَ عَلَى أَصْحَابِ رَسُولِ اللَّهِ ﷺ، وَقَالُوا: أَيُّنَا لَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: إِنَّهُ لَيْسَ بِذَاكَ أَلَمْ تَسْمَعْ إِلَى قَوْلِ لُقْمَانَ ؟ يَابُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ [ لُقْمَانَ: 13 ] وَرَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ سُلَيْمَانَ بْنِ مِهْرَانَ الْأَعْمَشِ بِهِ، ثُمَّ اعْتَرَضَ تَعَالَى بِالْوَصِيَّةِ بِالْوَالِدَيْنِ، وَبَيَانِ حَقِّهِمَا عَلَى الْوَلَدِ، وَتَأَكُّدِهِ، وَأَمَرَ بِالْإِحْسَانِ إِلَيْهِمَا حَتَّى وَلَوْ كَانَا مُشْرِكَيْنِ، وَلَكِنْ لَا يُطَاعَانِ عَلَى الدُّخُولِ فِي دِينِهِمَا، إِلَى أَنْ قَالَ مُخْبِرًا عَنْ لُقْمَانَ فِيمَا وَعَظَ بِهِ وَلَدَهُ يَابُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ يَنْهَاهُ عَنْ ظُلْمِ النَّاسِ وَلَوْ بِحَبَّةِ خَرْدَلٍ فَإِنَّ اللَّهَ يَسْأَلُ عَنْهَا وَيُحْضِرُهَا حَوْزَةَ الْحِسَابِ، وَيَضَعُهَا فِي الْمِيزَانِ. كَمَا قَالَ تَعَالَى إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ [ النِّسَاءِ: 40 ] وَقَالَ تَعَالَى وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ [ الْأَنْبِيَاءِ: 47 ]. وَأَخْبَرَهُ أَنَّ هَذَا الظُّلْمَ لَوْ كَانَ فِي الْحَقَارَةِ كَالْخَرْدَلَةِ وَلَوْ كَانَ فِي جَوْفِ صَخْرَةٍ صَمَّاءَ لَا بَابَ لَهَا وَلَا كُوَّةَ، أَوْ لَوْ كَانَتْ سَاقِطَةً فِي شَيْءٍ مِنْ ظُلُمَاتِ الْأَرْضِ أَوِ السَّمَاوَاتِ فِي اتِّسَاعِهِمَا، وَامْتِدَادِ أَرْجَائِهِمَا لَعَلِمَ اللَّهُ مَكَانَهَا إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ أَيْ عِلْمُهُ دَقِيقٌ فَلَا يَخْفَى عَلَيْهِ الذَّرُّ مِمَّا تَرَاءَى لِلنَّوَاظِرِ أَوْ تَوَارَى كَمَا قَالَ تَعَالَى وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ [ الْأَنْعَامِ: 59 ] وَقَالَ وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُبِينٍ [ النَّمْلِ: 75 ] وَقَالَ عَالِمِ الْغَيْبِ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ [ سَبَأٍ: 3 ] وَقَدْ زَعَمَ السُّدِّيُّ فِي خَبَرِهِ عَنِ الصَّحَابَةِ أَنَّ الْمُرَادَ بِهَذِهِ الصَّخْرَةِ; الصَّخْرَةُ الَّتِي تَحْتَ الْأَرْضِينَ السَّبْعِ، وَهَكَذَا حُكِيَ عَنْ عَطِيَّةَ الْعَوْفِيِّ، وَأَبِي مَالِكٍ وَالثَّوْرِيِّ وَالْمِنْهَالِ بْنِ عَمْرٍو وَغَيْرِهِمْ، وَفِي صِحَّةِ هَذَا الْقَوْلِ مِنْ أَصْلِهِ نَظَرٌ، ثُمَّ فِي أَنَّ هَذَا هُوَ الْمُرَادُ نَظَرٌ آخَرُ فَإِنَّ هَذِهِ الْآيَةَ نَكِرَةٌ غَيْرُ مُعَرَّفَةٍ فَلَوْ كَانَ الْمُرَادُ بِهَا مَا قَالُوهُ لَقَالَ: فَتَكُنْ فِي الصَّخْرَةِ، وَإِنَّمَا الْمُرَادُ فَتَكُنْ فِي صَخْرَةٍ أَيِّ صَخْرَةٍ كَانَتْ كَمَا قَالَ الْإِمَامُ أَحْمَدُ وعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ رَسُولِ اللَّهِ ﷺ قَالَ: لَوْ أَنَّ أَحَدَكُمْ يَعْمَلُ فِي صَخْرَةٍ صَمَّاءَ لَيْسَ لَهَا بَابٌ وَلَا كُوَّةٌ لَخَرَجَ عَمَلُهُ لِلنَّاسِ كَائِنًا مَا كَانَ ثُمَّ قَالَ يَا بُنَيَّ أَقِمِ الصَّلَاةَ أَيْ أَدِّهَا بِجَمِيعِ وَاجِبَاتِهَا مِنْ حُدُودِهَا، وَأَوْقَاتِهَا، وَرُكُوعِهَا، وَسُجُودِهَا، وَطُمَأْنِينَتِهَا، وَخُشُوعِهَا وَمَا شُرِعَ فِيهَا، وَاجْتَنِبْ مَا نُهِيَ عَنْهُ فِيهَا، ثُمَّ قَالَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ أَيْ بِجُهْدِكَ، وَطَاقَتِكَ أَيْ إِنِ اسْتَطَعْتَ بِالْيَدِ فَبِالْيَدِ، وَإِلَّا فَبِلِسَانِكَ فَإِنْ لَمْ تَسْتَطِعْ فَبِقَلْبِكَ، ثُمَّ أَمَرَهُ بِالصَّبْرِ فَقَالَ وَاصْبِرْ عَلَى مَا أَصَابَكَ وَذَلِكَ أَنَّ الْآمِرَ بِالْمَعْرُوفِ وَالنَّاهِيَ عَنِ الْمُنْكَرِ فِي مَظِنَّةِ أَنْ يُعَادَى، وَيُنَالَ مِنْهُ، وَلَكِنَّ لَهُ الْعَاقِبَةُ، وَلِهَذَا أَمَرَهُ بِالصَّبْرِ عَلَى ذَلِكَ، وَمَعْلُومٌ أَنَّ عَاقِبَةَ الصَّبْرِ الْفَرَجُ، وَقَوْلُهُ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ أَيْ أَنَّ أَمْرَكَ بِالْمَعْرُوفِ وَنَهْيَكَ عَنِ الْمُنْكَرِ وَصَبْرَكَ عَلَى الْأَذَى مِنْ عَزَائِمِ الْأُمُورِ الَّتِي لَا بُدَّ مِنْهَا وَلَا مَحِيدَ عَنْهَا، وَقَوْلُهُ وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ قَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَعِكْرِمَةُ، وَسَعِيدُ بْنُ جُبَيْرٍ وَالضَّحَّاكُ، وَيَزِيدُ بْنُ الْأَصَمِّ، وَأَبُو الْجَوْزَاءِ، وَغَيْرُ وَاحِدٍ: مَعْنَاهُ لَا تَتَكَبَّرْ عَلَى النَّاسِ، وَتُمِيلُ خَدَّكَ حَالَ كَلَامِكَ لَهُمْ، وَكَلَامِهِمْ لَكَ عَلَى وَجْهِ التَّكَبُّرِ عَلَيْهِمْ وَالِازْدِرَاءِ لَهُمْ قَالَ أَهْلُ اللُّغَةِ: وَأَصْلُ الصَّعَرِ دَاءٌ يَأْخُذُ الْإِبِلَ فِي أَعْنَاقِهَا فَتَلْتَوِي رُءُوسُهَا فَشَبَّهَ بِهِ الرَّجُلَ الْمُتَكَبِّرَ الَّذِي يَمِيلُ وَجْهُهُ إِذَا كَلَّمَ النَّاسَ أَوْ كَلَّمُوهُ عَلَى وَجْهِ التَّعَاظُمِ عَلَيْهِمْ. قَالَ أَبُو طَالِبٍ فِي شِعْرِهِ وَكُنَّا قَدِيمًا لَا نُقِرُّ ظُلَامَةً إِذَا مَا ثَنَوْا صُعْرَ الْخُدُودِ نُقِيمُهَا وَقَالَ عَمْرُو بْنُ حُنَيٍّ التَّغْلِبِيُّ وَكُنَّا إِذَا الْجَبَّارُ صَعَّرَ خَدَّهُ     أَقَمْنَا لَهُ مِنْ مَيْلِهِ فَتَقَوَّمَا وَقَوْلُهُ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ يَنْهَاهُ عَنِ التَّبَخْتُرِ فِي الْمِشْيَةِ عَلَى وَجْهِ الْعَظَمَةِ وَالْفَخْرِ عَلَى النَّاسِ  كَمَا قَالَ تَعَالَى وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا [ الْإِسْرَاءِ: 37 ] يَعْنِي: لَسْتَ بِسُرْعَةِ مَشْيِكَ تَقْطَعُ الْبِلَادَ فِي مِشْيَتِكَ هَذِهِ، وَلَسْتَ بِدَقِّكَ الْأَرْضَ بِرِجْلِكَ تَخْسِفَ الْأَرْضَ بِوَطْئِكَ عَلَيْهَا، وَلَسْتَ بِتَشَامُخِكَ، وَتَعَاظُمِكَ، وَتَرَفُّعِكَ تَبْلُغُ الْجِبَالَ طُولًا فَاتَّئِدْ عَلَى نَفْسِكَ فَلَسْتَ تَعْدُوَ قَدْرَكَ. وَقَدْ ثَبَتَ فِي الْحَدِيثِ بَيْنَمَا رَجُلٌ يَمْشِي فِي بُرْدَيْهِ يَتَبَخْتَرُ فِيهِمَا إِذْ خَسَفَ اللَّهُ بِهِ الْأَرْضَ فَهُوَ يَتَجَلْجَلُ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ وَفِي الْحَدِيثِ الْآخَرِ إِيَّاكَ، وَإِسْبَالُ الْإِزَارِ فَإِنَّهَا مِنَ الْمَخِيلَةِ وَالْمَخِيلَةُ لَا يُحِبُّهَا اللَّهُ. كَمَا قَالَ فِي هَذِهِ الْآيَةِ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ وَلَمَّا نَهَاهُ عَنِ الِاخْتِيَالِ فِي الْمَشْيِ أَمَرَهُ بِالْقَصْدِ فِيهِ فَإِنَّهُ لَابُدَّ لَهُ أَنْ يَمْشِيَ فَنَهَاهُ عَنِ الشَّرِّ، وَأَمَرَهُ بِالْخَيْرِ فَقَالَ وَاقْصِدْ فِي مَشْيِكَ أَيْ لَا تَتَبَاطَأْ مُفْرِطًا وَلَا تُسْرِعْ إِسْرَاعًا مُفْرِطًا، وَلَكِنْ بَيْنَ ذَلِكَ قَوَامًا كَمَا قَالَ تَعَالَى وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا [ الْفُرْقَانِ: 63 ] ثُمَّ قَالَ وَاغْضُضْ مِنْ صَوْتِكَ يَعْنِي: إِذَا تَكَلَّمْتَ فَلَا تَتَكَلَّفْ رَفْعَ صَوْتِكَ فَإِنَّ أَرْفَعَ الْأَصْوَاتِ، وَأَنْكَرَهَا صَوْتُ الْحَمِيرِ. وَقَدْ ثَبَتَ فِي الصَّحِيحَيْنِ الْأَمْرُ بِالِاسْتِعَاذَةِ عِنْدَ سَمَاعِ صَوْتِ الْحَمِيرِ  بِاللَّيْلِ فَإِنَّهَا رَأَتْ شَيْطَانًا، وَلِهَذَا نُهِيَ عَنْ رَفْعِ الصَّوْتِ حَيْثُ لَا حَاجَةَ إِلَيْهِ  وَلَا سِيَّمَا عِنْدَ الْعُطَاسِ فَيُسْتَحَبُّ خَفْضُ الصَّوْتِ، وَتَخْمِيرُ الْوَجْهِ; كَمَا ثَبَتَ بِهِ الْحَدِيثُ مِنْ صَنِيعِ رَسُولِ اللَّهِ ﷺ فَأَمَّا رَفْعُ الصَّوْتِ بِالْأَذَانِ، وَعِنْدَ الدُّعَاءِ إِلَى الْفِئَةِ لِلْقِتَالِ، وَعِنْدَ الْإِهْلَالِ،  وَنَحْوِ ذَلِكَ فَذَلِكَ مَشْرُوعٌ فَهَذَا مِمَّا قَصَّهُ اللَّهُ تَعَالَى عَنْ لُقْمَانَ عَلَيْهِ السَّلَامُ فِي الْقُرْآنِ مِنَ الْحِكَمِ وَالْمَوَاعِظِ وَالْوَصَايَا النَّافِعَةِ الْجَامِعَةِ لِلْخَيْرِ الْمَانِعَةِ مِنَ الشَّرِّ، آثار في أخبار ومواعظ لقمان عليه السلام وَقَدْ وَرَدَتْ آثَارٌ كَثِيرَةٌ فِي أَخْبَارِهِ وَمَوَاعِظِهِ، وَقَدْ كَانَ لَهُ كِتَابٌ يُؤْثَرُ عَنْهُ يُسَمَّى بِحِكْمَةِ لُقْمَانَ، وَنَحْنُ نَذْكُرُ مِنْ ذَلِكَ مَا تَيَسَّرَ إِنْ شَاءَ اللَّهُ تَعَالَى. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عُمَرَ قَالَ أَخْبَرَنَا رَسُولُ اللَّهِ ﷺ قَالَ: إِنَّ لُقْمَانَ الْحَكِيمَ كَانَ يَقُولُ إِنَّ اللَّهَ إِذَا اسْتُودِعَ شَيْئًا حَفِظَهُ وعَنِ الْقَاسِمِ بْنِ مُخَيْمِرَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ: يَا بُنَيَّ إِيَّاكَ وَالتَّقَنُّعَ; فَإِنَّهُ مَخْوَفَةٌ بِاللَّيْلِ مَذَلَّةٌ بِالنَّهَارِ.. وعن السَّرِيُّ بْنُ يَحْيَى قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ إِنَّ الْحِكْمَةَ أَجْلَسَتِ الْمَسَاكِينَ مَجَالِسَ الْمُلُوكِ، وعَنْ عَوْنِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ إِذَا أَتَيْتَ نَادِي قَوْمٍ فَارْمِهِمْ بِسَهْمِ الْإِسْلَامِ - يَعْنِي السَّلَامَ - ثُمَّ اجْلِسْ فِي نَاحِيَتِهِمْ فَلَا تَنْطِقُ حَتَّى تَرَاهُمْ قَدْ نَطَقُوا فَإِنْ أَفَاضُوا فِي ذِكْرِ اللَّهِ فَأَجِلْ سَهْمَكَ مَعَهُمْ، وَإِنْ أَفَاضُوا فِي غَيْرِ ذَلِكَ فَتَحَوَّلَ عَنْهُمْ إِلَى غَيْرِهِمْ. وعَنْ حَفْصِ بْنِ عُمَرَ، قَالَ: وَضَعَ لُقْمَانُ جِرَابًا مِنْ خَرْدَلٍ إِلَى جَانِبِهِ، وَجَعَلَ يَعِظُ ابْنَهُ وَعْظَةً وَيُخْرِجُ خَرْدَلَةً حَتَّى نَفِدَ الْخَرْدَلُ فَقَالَ: يَا بُنَيَّ لَقَدْ وَعَظْتُكَ مَوْعِظَةً لَوْ وُعِظَهَا جَبَلٌ لَتَفَطَّرَ. قَالَ: فَتَفَطَّرَ ابْنُهُ. فوائد الإمام أحمد في كتابه الزهد عن لقمان عليه السلام وَقَدْ ذَكَرَ لَهُ الْإِمَامُ أَحْمَدُ تَرْجَمَةً فِي كِتَابِ الزُّهْدِ ذَكَرَ فِيهَا فَوَائِدَ مُهِمَّةً وَفَرَائِدَ جَمَّةً فَقَالَ عَنْ رَجُلٍ عَنْ مُجَاهِدٍ وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ قَالَ: الْفِقْهَ وَالْإِصَابَةَ فِي غَيْرِ نُبُوَّةٍ، وعَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ لُقْمَانُ عَبْدًا حَبَشِيًّا. وعَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّ لُقْمَانَ كَانَ خَيَّاطًا. وعن مَالِكٌ - يَعْنِي - ابْنَ دِينَارٍ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ اتَّخِذْ طَاعَةَ اللَّهِ تِجَارَةً ; تَأْتِكَ الْأَرْبَاحُ مِنْ غَيْرِ بِضَاعَةٍ. وعَنْ مُحَمَّدِ بْنِ وَاسِعٍ قَالَ: كَانَ لُقْمَانُ يَقُولُ لِابْنِهِ: يَا بُنَيَّ اتَّقِ اللَّهَ وَلَا تُرِ النَّاسَ أَنَّكَ تَخْشَى اللَّهَ لِيُكْرِمُوكَ بِذَلِكَ وَقَلْبُكَ فَاجِرٌ. وعَنْ خَالِدٍ الرِّبْعِيِّ قَالَ: كَانَ لُقْمَانُ عَبْدًا حَبَشِيًّا نَجَّارًا فَقَالَ لَهُ سَيِّدُهُ: اذْبَحْ لِي شَاةً فَذَبَحَ لَهُ شَاةً فَقَالَ لَهُ: ائْتِنِي بِأَطْيَبِ مُضْغَتَيْنِ فِيهَا فَأَتَاهُ بِاللِّسَانِ وَالْقَلْبِ فَقَالَ: أَمَا كَانَ فِيهَا شَيْءٌ أَطْيَبَ مِنْ هَذَيْنَ ؟ قَالَ: لَا. قَالَ: فَسَكَتَ عَنْهُ مَا سَكَتَ، ثُمَّ قَالَ لَهُ: اذْبَحْ لِي شَاةً فَذَبَحَ لَهُ شَاةً فَقَالَ لَهُ: أَلْقِ أَخْبَثَهَا مُضْغَتَيْنِ فَرَمَى بِاللِّسَانِ وَالْقَلْبِ فَقَالَ: أَمَرْتُكَ أَنْ تَأْتِيَنِي بِأَطْيَبِهَا مُضْغَتَيْنِ; فَأَتَيْتَنِي بِاللِّسَانِ وَالْقَلْبِ، وَأَمَرْتُكَ أَنْ تُلْقِيَ أَخْبَثَهَا مُضْغَتَيْنِ; فَأَلْقَيْتَ اللِّسَانَ وَالْقَلْبَ فَقَالَ: إِنَّهُ لَيْسَ شَيْءٌ أَطْيَبَ مِنْهُمَا إِذَا طَابَا وَلَا أَخْبَثَ مِنْهُمَا إِذَا خَبُثَا. وعَنْ أَبِي عُثْمَانَ رَجُلٍ مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهُ: الْجَعْدُ أَبُو عُثْمَانَ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: لَا تَرْغَبْ فِي وُدِّ الْجَاهِلِ فَيَرَى أَنَّكَ تَرْضَى عَمَلَهُ وَلَا تَهَاوَنْ بِمَقْتِ الْحَكِيمِ فَيَزْهَدَ فِيكَ. وعَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ قَالَ: قَالَ لُقْمَانُ: أَلَا إِنَّ يَدَ اللَّهِ عَلَى أَفْوَاهِ الْحُكَمَاءِ لَا يَتَكَلَّمُ أَحَدُهُمْ إِلَّا مَا هَيَّأَ اللَّهُ لَهُ. وعن ابْنَ جُرَيْجٍ قَالَ: كُنْتُ أُقَنِّعُ رَأْسِي بِاللَّيْلِ فَقَالَ لِي عَمْرٌو: أَمَا عَلِمْتَ أَنَّ لُقْمَانَ قَالَ: الْقِنَاعُ بِالنَّهَارِ مَذَلَّةٌ، مَعْذِرَةٌ أَوْ قَالَ مَعْجَزَةٌ بِاللَّيْلِ فَلِمَ تُقَنِّعُ رَأْسَكَ بِاللَّيْلِ ؟ قَالَ: قُلْتُ لَهُ: إِنَّ لُقْمَانَ لَمْ يَكُنْ عَلَيْهِ دَيْنٌ، وعن سُفْيَانُ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ مَا نَدِمْتُ عَلَى الصَّمْتِ قَطُّ، وَإِنْ كَانَ الْكَلَامُ مِنْ فِضَّةٍ فَالسُّكُوتُ مِنْ ذَهَبٍ. وعَنْ قَتَادَةَ أَنَّ لُقْمَانَ قَالَ لِابْنِهِ: يَا بُنَيَّ اعْتَزِلِ الشَّرَّ يَعْتَزِلْكَ فَإِنَّ الشَّرَّ لِلشَّرِّ خُلِقَ. وعن هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ قَالَ: مَكْتُوبٌ فِي الْحِكْمَةِ يَا بُنَيَّ إِيَّاكَ وَالرَّغَبَ فَإِنَّ الرَّغَبَ كُلَّ الرَّغَبِ يُبْعِدُ الْقَرِيبُ مِنَ الْقَرِيبِ، وَيُزِيلُ الْحِلْمَ كَمَا يُزِيلُ الطَّرَبَ يَا بُنَيَّ إِيَّاكَ وَشِدَّةَ الْغَضَبِ فَإِنَّ شِدَّةَ الْغَضَبِ مَمْحَقَةٌ لِفُؤَادِ الْحَكِيمِ. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ: يَا بُنَيَّ اخْتَرِ الْمَجَالِسَ عَلَى عَيْنِكَ فَإِذَا رَأَيْتَ الْمَجْلِسَ يُذْكَرُ فِيهِ اللَّهُ عَزَّ وَجَلَّ فَاجْلِسْ مَعَهُمْ فَإِنَّكَ إِنْ تَكُ عَالِمًا يَنْفَعْكَ عِلْمُكَ، وَإِنْ تَكُ غَبِيًّا يُعَلِّمُوكَ، وَإِنْ يَطَّلِعِ اللَّهُ عَلَيْهِمْ بِرَحْمَةٍ تُصِبْكَ مَعَهُمْ يَا بُنَيَّ لَا تَجْلِسْ فِي الْمَجْلِسِ الَّذِي لَا يُذْكَرُ اللَّهُ فِيهِ فَإِنَّكَ إِنْ تَكُ عَالِمًا لَا يَنْفَعُكَ عِلْمُكَ، وَإِنْ تَكُ غَبِيًّا يُزِيدُوكَ غَبَاءً، وَإِنْ يَطَّلِعِ اللَّهُ إِلَيْهِمْ بَعْدَ ذَلِكَ بِسُخْطٍ يُصِبْكَ مَعَهُمْ يَا بُنَيَّ لَا تَغْبِطَنَّ امْرَأً رَحْبَ الذِّرَاعَيْنِ يَسْفِكُ دِمَاءَ الْمُؤْمِنِينَ فَإِنَّ لَهُ عِنْدَ اللَّهِ قَاتِلًا لَا يَمُوتُ. وعن هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ قَالَ: مَكْتُوبٌ فِي الْحِكْمَةِ: بُنِيَّ لِتَكُنْ كَلِمَتُكَ طَيِّبَةً، وَلْيَكُنْ وَجْهُكَ بَسْطًا، تَكُنْ أَحَبَّ إِلَى النَّاسِ مِمَّنْ يُعْطِيهِمُ الْعَطَاءَ، وَقَالَ مَكْتُوبٌ فِي الْحِكْمَةِ أَوِ فِي التَّوْرَاةِ: الرِّفْقُ رَأْسُ الْحِكْمَةِ. وَقَالَ مَكْتُوبٌ فِي التَّوْرَاةِ: كَمَا تَرْحَمُونَ تُرْحَمُونَ، وَقَالَ مَكْتُوبٌ فِي الْحِكْمَةِ: كَمَا تَزْرَعُونَ تَحْصُدُونَ، وَقَالَ مَكْتُوبٌ فِي الْحِكْمَةِ: أَحِبَّ خَلِيلَكَ، وَخَلِيلَ أَبِيكَ. وعَنْ أَبِي قِلَابَةَ قَالَ: قِيلَ لِلُقْمَانَ: أَيُّ النَّاسِ أَصْبَرُ ؟ قَالَ: صَبْرٌ لَا يَتْبَعُهُ أَذًى قِيلَ: فَأَيُّ النَّاسِ أَعْلَمُ ؟ قَالَ: مَنِ ازْدَادَ مِنْ عِلْمِ النَّاسِ إِلَى عِلْمِهِ قِيلَ: فَأَيُّ النَّاسِ خَيْرٌ ؟ قَالَ: الْغَنِيُّ قِيلَ: الْغَنِيُّ مِنَ الْمَالِ ؟ قَالَ: لَا، وَلَكِنَّ الْغَنِيَّ الَّذِي إِذَا الْتُمِسَ عِنْدَهُ خَيْرٌ وُجِدَ، وَإِلَّا أَغْنَى نَفْسَهُ عَنِ النَّاسِ. وَحَدَّثَنَا سُفْيَانُ - هُوَ ابْنُ عُيَيْنَةَ - قَالَ قِيلَ لِلُقْمَانَ: أَيُّ النَّاسِ شَرٌّ ؟ قَالَ: الَّذِي لَا يُبَالِي أَنْ يَرَاهُ النَّاسُ مُسِيئًا، وعَنْ مَالِكِ بْنِ دِينَارٍ قَالَ وَجَدْتُ فِي بَعْضِ الْحِكْمَةِ يُبَدِّدُ اللَّهُ عِظَامَ الَّذِينَ يَتَكَلَّمُونَ بِأَهْوَاءِ النَّاسِ، وَوَجَدْتُ فِيهَا لَا خَيْرَ لَكَ فِي أَنْ تَعْلَمَ مَا لَمْ تَعْلَمْ، وَلَمَّا تَعْمَلْ بِمَا قَدْ عَلِمْتَ ; فَإِنَّ مَثَلَ ذَلِكَ مَثَلُ رَجُلٍ احْتَطَبَ حَطَبًا فَحَزَمَ حُزْمَةً، ثُمَّ ذَهَبَ يَحْمِلَهَا فَعَجَزَ عَنْهَا فَضَمَّ إِلَيْهَا أُخْرَى. وعَنْ أَبِي سَعِيدٍ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ لَا يَأْكُلْ طَعَامَكَ إِلَّا الْأَتْقِيَاءُ، وَشَاوِرْ فِي أَمْرِكَ الْعُلَمَاءَ. وَهَذَا مَجْمُوعُ مَا ذَكَرَهُ الْإِمَامُ أَحْمَدُ فِي هَذِهِ الْمَوَاضِعِ وَقَدْ قَدَّمْنَا مِنَ الْآثَارِ كَثِيرًا لَمْ يَرْوِهَا كَمَا أَنَّهُ ذَكَرَ أَشْيَاءَ لَيْسَتْ عِنْدَنَا. وَاللَّهُ أَعْلَمُ.

     ✧ Allah, the Exalted, mentioned him in the Qurʾān and praised him, and related from his speech that by which he admonished his son, who was the most beloved of creation to him and the one for whom he had the greatest compassion among people. So one of the first things with which he admonished him was to say: “O my son, do not associate partners with Allah. Indeed, association is a tremendous wrong” [Luqmān: 13]. Thus he forbade him from it and warned him against it. Al-Bukhārī said with his chain of transmission from ʿAbd Allāh, who said: When the verse “Those who believe and do not mix their faith with wrong” [al-Anʿām: 82] was revealed, that distressed the Companions of the Messenger of Allah ﷺ, and they said, “Which of us has not mixed his faith with wrong?” So the Messenger of Allah ﷺ said: “It is not that. Have you not heard the saying of Luqmān? ‘O my son, do not associate partners with Allah. Indeed, association is a tremendous wrong’ [Luqmān: 13].” Muslim narrated it from the ḥadīth of Sulaymān b. Mihrān al-Aʿmash with it. Then the Exalted interposed with the injunction regarding parents, the explanation of their right over the child and its confirmation, and commanded good treatment of them even if they were polytheists, but they are not to be obeyed in entering into their religion, until He said, reporting from Luqmān in what he admonished his son: “O my son, indeed if it be the weight of a mustard seed, and it be in a rock or in the heavens or in the earth, Allah will bring it. Indeed Allah is Subtle, Aware.” He forbids him from wronging people even by a mustard seed, for Allah will ask about it and bring it into the scope of reckoning and place it in the scale. As the Exalted said: “Indeed Allah does not wrong by the weight of an atom” [al-Nisāʾ: 40], and the Exalted said: “And We shall set up the scales of justice for the Day of Resurrection, so no soul will be wronged in anything. And if it be the weight of a mustard seed, We shall bring it, and sufficient are We as reckoners” [al-Anbiyāʾ: 47]. He informed him that this wrong, even if it were in insignificance like a mustard seed, and even if it were in the hollow of a solid rock that had no door or opening, or if it were fallen somewhere in the darknesses of the earth or the heavens despite their vastness and the extension of their regions, Allah would know its place. “Indeed Allah is Subtle, Aware,” meaning His knowledge is precise, so a speck, whether visible to the eyes or hidden, is not concealed from Him. As the Exalted said: “And not a leaf falls but He knows it, nor a grain in the darknesses of the earth, nor anything moist or dry, but it is in a clear book” [al-Anʿām: 59], and He said: “And there is no hidden thing in the heaven or the earth but it is in a clear book” [al-Naml: 75], and He said: “Knower of the unseen; not an atom's weight in the heavens or the earth escapes Him, nor anything smaller than that or greater, but it is in a clear book” [Sabaʾ: 3]. Al-Suddī claimed in his account from the Companions that what is meant by this rock is the rock that is beneath the seven earths. Likewise it was reported from ʿAṭiyya al-ʿAwfī, Abū Mālik, al-Thawrī, al-Minhāl b. ʿAmr, and others. In the soundness of this statement from its very origin there is room for consideration, and then in whether this is the intended meaning there is further consideration, for this verse uses an indefinite noun, not a definite one. If the intended meaning were what they said, He would have said “in the rock”; rather the intended meaning is “in a rock,” any rock whatsoever. As Imām Aḥmad said with his chain from Abū Saʿīd al-Khudrī, from the Messenger of Allah ﷺ, who said: “If one of you were to perform a deed inside a solid rock that has no door or opening, his deed would come out to people, whatever it was.” Then he said: “O my son, establish prayer,” meaning perform it with all its obligations, including its limits, times, bowing, prostration, tranquility, humility, and what is prescribed in it, and avoid what is forbidden in it. Then he said: “And enjoin what is right and forbid what is wrong,” meaning according to your effort and ability, that is, if you are able with the hand then with the hand, otherwise with your tongue, and if you are not able then with your heart. Then he commanded him to patience, saying: “And be patient over what befalls you.” That is because the one who enjoins right and forbids wrong is likely to be opposed and harmed, but the outcome is his. For this reason he commanded him to be patient over that, and it is known that the outcome of patience is relief. His saying: “Indeed that is of the firmness of matters” means that your enjoining right, forbidding wrong, and patience over harm are among the firm matters that are inevitable and from which there is no turning away. His saying: “And do not turn your cheek in pride to people” — Ibn ʿAbbās, Mujāhid, ʿIkrima, Saʿīd b. Jubayr, al-Ḍaḥḥāk, Yazīd b. al-Aṣamm, Abū al-Jawzāʾ, and more than one said: Its meaning is do not be arrogant toward people, tilting your cheek while speaking to them and while they speak to you in a manner of pride over them and contempt for them. The scholars of language said: The origin of ṣaʿar is a disease that afflicts camels in their necks so that their heads twist; thus the arrogant man who tilts his face when he speaks to people or they speak to him in a manner of haughtiness over them is likened to it. Abū Ṭālib said in his poetry: We were, of old, not accepting any wrong: when they bent the proud cheeks, we straightened them. ʿAmr b. Ḥunayy al-Taghlibī said: We were such that when the tyrant turned his cheek in pride, we straightened him from his tilt, and he became upright. His saying: “And do not walk on the earth exultantly. Indeed Allah does not love every conceited boaster” forbids him from strutting in his gait in a manner of haughtiness and boasting over people. As the Exalted said: “And do not walk on the earth exultantly. Indeed you will never tear the earth apart, nor will you reach the mountains in height” [al-Isrāʾ: 37]. That means: You are not, by the speed of your walking, going to traverse the lands in this walk of yours, nor are you, by pounding the earth with your foot, going to cause the earth to swallow you by your treading on it, nor are you, by your pride, self-importance, and exaltation, going to reach the mountains in height. So restrain yourself, for you will not exceed your measure. It is established in the ḥadīth: While a man was walking in his two garments, strutting in them, Allah caused the earth to swallow him, and he is sinking in it until the Day of Resurrection. And in the other ḥadīth: Beware of letting the lower garment drag, for it is of arrogance, and Allah does not love arrogance. As He said in this verse: “Indeed Allah does not love every conceited boaster.” When He forbade him from pride in walking, He commanded him to be moderate in it, for he must walk. So He forbade him from evil and commanded him to good, saying: “And be moderate in your walking,” meaning do not be excessively slow or excessively fast, but between that, upright. As the Exalted said: “And the servants of the Most Merciful are those who walk on the earth gently, and when the ignorant address them, they say, ‘Peace’” [al-Furqān: 63]. Then He said: “And lower your voice,” meaning when you speak, do not force your voice to be raised, for the most repulsive of voices is the voice of donkeys. It is established in the two Ṣaḥīḥs that seeking refuge is commanded upon hearing the braying of donkeys at night, for they have seen a devil. For this reason raising the voice is forbidden when there is no need, especially when sneezing, for it is recommended to lower the voice and cover the face, as is established in the ḥadīth from the practice of the Messenger of Allah ﷺ. As for raising the voice in the call to prayer, when summoning a group to battle, when uttering the talbiya, and the like, that is prescribed. This is part of what Allah, the Exalted, related from Luqmān, ﷺ, in the Qurʾān: wise sayings, admonitions, and beneficial injunctions that combine good and prevent evil. Reports on the accounts and admonitions of Luqmān, ﷺ. Many reports have been transmitted concerning his accounts and admonitions. He had a book reported from him called ‘The Wisdom of Luqmān,’ and we shall mention from that what is easy, if Allah, the Exalted, wills. Imām Aḥmad said with his chain of transmission from Ibn ʿUmar, who said: The Messenger of Allah ﷺ informed us, saying: “Luqmān the Wise used to say: ‘Indeed Allah, when something is entrusted to Him, preserves it.’” From al-Qāsim b. Mukhaymira, that the Messenger of Allah ﷺ said: Luqmān said to his son while admonishing him: “O my son, beware of veiling the face, for it is fear at night and humiliation by day.” From al-Sarī b. Yaḥyā, who said: Luqmān said to his son: “O my son, wisdom has seated the poor in the assemblies of kings.” From ʿAwn b. ʿAbd Allāh, who said: Luqmān said to his son: “O my son, when you come to an assembly of people, shoot them with the arrow of Islam — meaning the salutation — then sit at their side and do not speak until you see that they have spoken. If they delve into the remembrance of Allah, then cast your arrow with them, and if they delve into other than that, then move away from them to others.” From Ḥafṣ b. ʿUmar, who said: Luqmān placed a sack of mustard beside him and began to admonish his son with one admonition and take out one mustard seed, until the mustard was exhausted, then he said: “O my son, I have admonished you with an admonition such that if it were given to a mountain, it would split.” He said: And his son split. Benefits of Imām Aḥmad in his book al-Zuhd concerning Luqmān, ﷺ. Imām Aḥmad mentioned for him an entry in the Book of Asceticism in which he mentioned important benefits and abundant treasures. He said, from a man, from Mujāhid: “And We certainly gave Luqmān wisdom” — he said: understanding and sound judgment without prophethood. From Ibn ʿAbbās, who said: Luqmān was an Ethiopian slave. From Saʿīd b. al-Musayyab, that Luqmān was a tailor. From Mālik — meaning Ibn Dīnār — who said: Luqmān said to his son: “O my son, take obedience to Allah as a trade; profits will come to you without capital.” From Muḥammad b. Wāsiʿ, who said: Luqmān used to say to his son: “O my son, fear Allah, and do not show people that you fear Allah so that they honor you for that while your heart is wicked.” From Khālid al-Ribʿī, who said: Luqmān was an Ethiopian slave, a carpenter. His master said to him: “Slaughter a sheep for me.” So he slaughtered a sheep for him. Then he said to him: “Bring me the two best morsels in it.” So he brought him the tongue and the heart. He said: “Was there nothing in it better than these two?” He said: “No.” He said: So he was silent for as long as he was silent. Then he said to him: “Slaughter a sheep for me.” So he slaughtered a sheep for him. Then he said to him: “Cast away its two worst morsels.” So he threw away the tongue and the heart. He said: “I commanded you to bring me its two best morsels, and you brought me the tongue and the heart, and I commanded you to cast away its two worst morsels, and you cast away the tongue and the heart.” He said: “There is nothing better than the two when they are good, and nothing worse than the two when they are bad.” From Abū ʿUthmān, a man from the people of Basra called al-Jaʿd Abū ʿUthmān, who said: Luqmān said to his son: “Do not crave the affection of the ignorant, lest he think that you are pleased with his deeds, and do not belittle the hatred of the wise, lest he lose interest in you.” From ʿAbd Allāh b. Zayd, who said: Luqmān said: “Indeed the hand of Allah is over the mouths of the wise; none of them speaks except what Allah has prepared for him.” From Ibn Jurayj, who said: I used to cover my head at night, and ʿAmr said to me: “Do you not know that Luqmān said: ‘Covering the head by day is humiliation, an excuse, or he said a deficiency, at night; so why do you cover your head at night?’” He said: I said to him: “Luqmān had no debt.” From Sufyān, who said: Luqmān said to his son: “O my son, I have never regretted silence, and if speech is of silver, silence is of gold.” From Qatāda, that Luqmān said to his son: “O my son, withdraw from evil and it will withdraw from you, for evil was created for evil.” From Hishām b. ʿUrwa, from his father, who said: It is written in the Wisdom: “O my son, beware of greed, for greed, all greed, distances the near from the near and removes forbearance as it removes joy. O my son, beware of intense anger, for intense anger consumes the heart of the wise.” Imām Aḥmad said with his chain of transmission from ʿUbayd b. ʿUmayr, who said: Luqmān said to his son while admonishing him: “O my son, choose assemblies with your eye. If you see an assembly in which Allah, Mighty and Majestic, is remembered, then sit with them, for if you are learned, your knowledge will benefit you, and if you are dull, they will teach you, and if Allah looks upon them with mercy, it will befall you with them. O my son, do not sit in an assembly in which Allah is not remembered, for if you are learned, your knowledge will not benefit you, and if you are dull, they will increase you in dullness, and if Allah looks upon them afterwards with wrath, it will befall you with them. O my son, do not envy a man with wide arms who sheds the blood of believers, for he has a killer with Allah who does not die.” From Hishām b. ʿUrwa, from his father, who said: It is written in the Wisdom: “O my son, let your word be good and let your face be cheerful; you will be more beloved to people than one who gives them gifts.” He said: It is written in the Wisdom or in the Torah: “Gentleness is the head of wisdom.” And it is written in the Torah: “As you show mercy, you will be shown mercy.” And it is written in the Wisdom: “As you sow, you will reap.” And it is written in the Wisdom: “Love your friend and the friend of your father.” From Abū Qilāba, who said: It was said to Luqmān: “Which of the people is most patient?” He said: “Patience that is not followed by harm.” It was said: “Which of the people is most knowledgeable?” He said: “He who adds to his own knowledge from the knowledge of the people.” It was said: “Which of the people is best?” He said: “The rich.” It was said: “The rich in wealth?” He said: “No, but the rich is he from whom good is sought and found, otherwise he suffices himself without people.” Sufyān — that is Ibn ʿUyayna — narrated to us, saying: It was said to Luqmān: “Which of the people is worst?” He said: “He who does not care that people see him doing evil.” From Mālik b. Dīnār, who said: I found in some of the Wisdom: “Allah scatters the bones of those who speak according to the desires of people.” And I found in it: “There is no good for you in knowing what you have not known when you have not acted upon what you have already known, for the example of that is a man who gathered firewood and tied it into a bundle, then went to carry it and was unable, so he added another bundle to it.” From Abū Saʿīd, who said: Luqmān said to his son: “O my son, let no one eat your food except the pious, and consult the scholars in your affairs.” This is the sum of what Imām Aḥmad mentioned in these places, and we have presented many reports that he did not narrate, just as he mentioned things that are not with us. And Allah knows best.

368. Tarikh (al-Tabari) 371No grade recorded

     قِصَّةُ لُقْمَانَ   قَالَ تَعَالَى: وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ وَمَنْ يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ يَا بُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ [ لُقْمَانَ 12 - 19 ]

     ✧ THE STORY OF LUQMĀN The Most High said: And We certainly gave Luqmān wisdom, [saying], "Be grateful to God." And whoever is grateful is grateful for the benefit of his own soul; and whoever is ungrateful, then indeed God is Self-Sufficient, Praiseworthy. And [mention] when Luqmān said to his son while he was admonishing him, "O my dear son, do not associate anything with God. Indeed, association [with Him] is a tremendous wrong." And We enjoined upon man [care] for his parents. His mother carried him in weakness upon weakness, and his weaning is in two years: "Be grateful to Me and to your parents; to Me is the [final] destination. But if they strive to make you associate with Me that of which you have no knowledge, do not obey them, but accompany them in this world with appropriate kindness and follow the way of those who turn back to Me. Then to Me will be your return, and I will inform you about what you used to do." "O my dear son, indeed if a thing should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, God will bring it forth. Indeed God is Subtle, All-Aware. O my dear son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, that is of the matters [requiring] determination. And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, God does not like every self-deluded boastful one. And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the braying of donkeys." [Luqmān 12–19]

369. Tarikh (al-Tabari) 337No grade recorded

     مُلَخَّصُ كِتَابُ أَخْبَارِ الْمَاضِينَ مِنْ بَنِي إِسْرَائِيلَ وَغَيْرِهِمْ وَالْجَامِعُ لِأَخْبَارِ الْأَنْبِيَاءِ قِصَّةِ ذِي الْقَرْنَيْنِ عَلَيْهِ السَّلَامُ وَخَبَرُ يَأْجُوجَ وَمَأْجُوجٍ: ذَكَرَ الْعُلَمَاءُ أَنَّ ذَا الْقَرْنَيْنِ كَانَ فِي زَمَنِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ وَأَنَّهُ أَسْلَمَ عَلَيْهِ، وَقَدِ اخْتَلَفُوا فِي اسْمِ ذِي الْقَرْنَيْنِ عَلَى وُجُوهٍ: مِنْهَا أَنَّ اسْمَهُ عَبْدُ اللَّهِ بْنُ الضَّحَّاكِ، وَقِيلَ: الْإِسْكَنْدَرُ بْنُ قَيْصَرَ. وَقَدْ ذَكَرَ أَهْلُ الْعِلْمِ ذَا قَرْنَيْنِ آخَرَ اسْمُهُ إِسْكَنْدَرُ بْنُ فِيلَيْبَسَ بْنِ مَضْرِيمَ بْنِ هَرْمَسَ وَيَرْفَعُونَ نَسَبَهُ إِلَى إِبْرَاهِيمَ الْخَلِيلِ وَهُوَ بَانِي الْإِسْكَنْدَرِيَّةِ فَنُسِبَتْ إِلَيْهِ. وَالْإِسْكَنْدَرُ الْأَوَّلُ كَانَ مُؤْمِنًا وَقَدِ اخْتُلِفَ فِي نُبُوَّتِهِ، بَيْنَمَا الْإِسْكَنْدَرُ الثَّانِي بَانِي الْإِسْكَنْدَرِيَّةِ كَانَ كَافِرًا. وَقَدِ اخْتَلَفُوا فِي سَبَبِ تَسْمِيَتِهِ بِذِي الْقَرْنَيْنِ اخْتِلَافًا كَبِيرًا. وَقَدْ سَأَلَتْ قُرَيْشٌ النَّبِيَّ ﷺ بِإِيعَازٍ مِنَ الْيَهُودِ عَنْ ذِي الْقَرْنَيْنِ فَنَزَلَ الْجَوَابُ فِي كِتَابِ اللَّهِ تَعَالَى فِي سُورَةِ الْكَهْفِ، وَأَنَّ اللَّهَ تَعَالَى قَدْ آتَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا، فَفَتَحَ اللَّهُ عَلَى يَدَيْهِ الْبُلْدَانَ حَتَّى بَلَغَ أَقْصَى الْأَرْضِ، وَطَلَبَ عَيْنَ الْحَيَاةِ الَّتِي مَنْ شَرِبَ مِنْهَا لَمْ يَمُتْ حَتَّى يَكُونَ هُوَ الَّذِي يَسْأَلُ ذَلِكَ، وَأَنَّهُ طَلَبَهَا فِي الْأَرْضِ الظَّلَمَةِ وَكَيْفَ أَنَّهُ رَغْمَ طَلَبِهِ لَهَا لَمْ تَحْصُلْ لَهُ وَخَطَأَ فِي الْوُصُولِ إِلَيْهَا وَحَصَلَتْ لِقَائِدِ جَيْشِهِ الْخَضِرِ عَلَيْهِ السَّلَامُ وَقَدْ شَرِبَ مِنْهَا وَتَوَضَّأَ وَاغْتَسَلَ. وَقَدْ ذَكَرَ الْمُؤَرِّخُونَ طَرَفًا مِنْ غَلَبَتِهِ عَلَى الْخُصُومِ بِالْحِيلَةِ وَالشَّجَاعَةِ وَقُوَّةِ جَيْشِهِ وَكَمَالِ عَقْلِهِ وَحُسْنِ سِيَاسَتِهِ، وَأَنَّهُ سَارَ حَتَّى بَلَغَ السَّدَّيْنِ اللَّذَيْنِ عِنْدَهُمَا قَوْمُ يَأْجُوجَ وَمَأْجُوجَ، وَقَدِ اخْتَلَفَتِ الْأَقْوَالُ فِيهِمْ، وَالصَّحِيحُ أَنَّهُمْ نَوْعٌ مِنَ التُّرْكِ لَهُمْ شَوْكَةٌ وَفِيهِمْ شَرٌّ، وَهُمْ كَثِيرُونَ، وَكَانُوا يُفْسِدُونَ فِيمَا يُجَاوِرُهُمْ مِنَ الْأَرْضِ، وَيُخَرِّبُونَ مَا قَدَرُوا عَلَيْهِ مِنَ الْبِلَادِ، وَيُؤْذُونَ مَنْ يَقْرُبُ مِنْهُمْ، وَهُمُ الَّذِينَ يَخْرُجُ مِنْهُمْ بَعْثُ النَّارِ مِنْ بَنِي آدَمَ يَوْمَ الْقِيَامَةِ فَكُلُّ وَاحِدٍ مِنْ بَنِي آدَمَ يُقَابِلُهُ أَلْفٌ مِنْهُمْ كَمَا جَاءَ فِي الْحَدِيثِ. وَلَمَّا أَفْسَدُوا عَلَى النَّاسِ مِمَّنْ يُجَاوِرُونَهُمْ مَعَايِشَهُمْ طَلَبُوا مِنْ ذِي الْقَرْنَيْنِ أَنْ يَجْعَلَ بَيْنَهُمْ وَبَيْنَ يَأْجُوجَ وَمَأْجُوجَ سَدًّا فَبَنَى ذُو الْقَرْنَيْنِ سَدًّا مَنِيعًا وَقَدْ أَرْسَلَ فِي اقْتِفَاءِ خَبَرِهِ الْخَلِيفَةُ الْوَاثِقُ بِاللَّهِ وَفَدًا فَجَاؤُوهُ وَرَجَعُوا إِلَيْهِ بِخَبَرِهِ وَصِفَتِهِ وَذَكَرُوا لَهُ مَا وَجَدُوهُ مِنَ الْعَجَائِبِ. وَقَدْ أَخْبَرَ النَّبِيُّ ﷺ أَنَّهُ فُتِحَ فِي وَقْتِهِ شَيْءٌ مِنْ رَدْمِهِمْ، وَأَنَّهُمْ سَيَنْقُبُونَ السَّدَّ فِي آخِرِ الزَّمَانِ وَيَخْرُجُونَ عَلَى النَّاسِ وَيُهْلِكُونَ الْحَرْثَ وَالنَّسْلَ ثُمَّ يَبْعَثُ اللَّهُ عَلَيْهِمْ مَا يُهْلِكُهُمْ. وَيُقَالُ مِنْ مَآثِرِ ذِي الْقَرْنَيْنِ أَنَّهُ هُوَ الَّذِي بَنَى الْعَدِيدَ مِنَ الْمُدُنِ فَفِي الصِّينِ بَنَى الدُّبْوَاسِيَةَ، وَحَمْدَانَ، وَشَيْرَكَ، وَبُرْجَ الْحِجَارَةِ وَبِخُرْسَانَ بَنَى مَدِينَةَ مَرْوٍ، وَبِالْهِنْدِ بَنَى مَدِينَةَ سَرَنْدِيبَ وَغَيْرَهَا. وَذَكَرُوا أَنَّ أُمَّ ذِي الْقَرْنَيْنِ لَمَّا بَلَغَهَا مَا وَصَلَ إِلَيْهِ مُلْكُ وَلَدِهَا أَرْسَلَتْ إِلَيْهِ تُذَكِّرُهُ بِاللَّهِ سُبْحَانَهُ وَتَنْهَاهُ عَنِ الشُّحِّ وَكَتَبَتْ إِلَيْهِ أَنْ يَحْمِلَ إِلَيْهَا كُلَّ مَالِهِ مَعَ رَجُلٍ مُفْرَدٍ عَلَى فَرَسٍ أَجْرَدٍ، فَعَجِبَ النَّاسُ كَيْفَ يَكُونُ ذَلِكَ وَالْمَالُ كَثِيرٌ فَقَالَ ذُو الْقَرْنَيْنِ: إِنَّهَا طَلَبَتْ أَنْ أَكْتُبَ لَهَا بِالْمَالِ وَمَوَاضِعِهِ وَإِحْصَائِهِ وَإِرْسَالِهِ عَلَى الصِّفَةِ الَّتِي ذَكَرَتْ. وَعِنْدَمَا حَضَرَتْ ذُو الْقَرْنَيْنِ الْوَفَاةَ كَتَبَ إِلَى أُمِّهِ يُعَزِّيهَا عَنْ نَفْسِهِ، وَقِيلَ: إِنَّهُ أَرْسَلَ إِلَيْهَا يَقُولُ: إِذَا بَلَغَكِ وَفَاتِي فَاصْنَعِي طَعَامًا ثُمَّ ادْعِي إِلَيْهِ نِسَاءً وَلَا تَأْكُلْ إِلَّا مَنْ كَانَتْ غَيْرَ ثَكْلَى، فَلَمَّا فَعَلَتْ ذَلِكَ وَقَرَّبَتِ الطَّعَامَ مِنَ النِّسَاءِ فَلَمْ تَأْكُلِ امْرَأَةٌ مِنْ أَهْلِ الْمَدِينَةِ، فَقَالَتْ لَهُنَّ: سُبْحَانَ اللَّهِ! كُلُّكُنَّ ثَكْلَى! فَقُلْنَ: أَيْ وَاللَّهِ مَا مِنَّا إِلَّا مَنْ أُثْكِلَتْ. فَكَانَ ذَلِكَ تَسْلِيَةً لِأُمِّهِ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي مِقْدَارِ عُمْرِهِ وَخَلَطَ بَعْضُهُمْ بَيْنَ ذِي الْقَرْنَيْنِ الْأَوَّلِ وَالثَّانِي. مُلَخَّصُ قِصَّةِ أَصْحَابِ الْكَهْفِ لَمَّا سَأَلَتْ قُرَيْشٌ النَّبِيَّ ﷺ بِإِيعَازٍ مِنْ يَهُودٍ عَنْ فِتْيَةٍ ذَهَبُوا فِي الدَّهْرِ الْأَوَّلِ قَدْ كَانَتْ لَهُمْ قِصَّةٌ عَجَبٌ، نَزَلَتْ سُورَةُ الْكَهْفِ تَرْوِي قِصَّتَهُمْ وَمَا كَانَ مِنْ أَمْرِهِمْ. وَقَدْ ذَكَرَ الْمُؤَرِّخُونَ أَنَّهُمْ كَانُوا فِي زَمَنِ مَلِكٍ يُدْعَى دِقْيَانُوسَ فِي مَدِينَةٍ مِنَ الرُّومِ تُسَمَّى أَفُسُوسَ وَكَانَ مَلِكُهُمْ يَعْبُدُ الْأَصْنَامَ، وَقَدْ فَرُّوا مِنْهُ بِدِينِهِمْ، وَصَحِبَهُمْ كَلْبٌ فِي الطَّرِيقِ فَدَخَلُوا كَهْفًا يَخْتَبِئُونَ بِهِ فَضَرَبَ اللَّهُ عَلَى آذَانِهِمْ فِي الْكَهْفِ ثَلَاثَمِائَةٍ وَتِسْعَةِ سَنَةً، فَلَمَّا اسْتَيْقَظُوا بَعْدَ هَذِهِ الْمُدَّةِ وَلَا يَعْرِفُونَ كَمْ لَبِثُوا فِي كَهْفِهِمْ سَأَلَ بَعْضُهُمْ بَعْضًا كَمْ لَبِثْنَا وَنِمْنَا فِي هَذَا الْكَهْفِ، فَقَالَ بَعْضُهُمْ: يَوْمًا أَوْ بَعْضَ يَوْمٍ، ثُمَّ اتَّفَقُوا عَلَى أَنْ يَخْرُجَ أَحَدُهُمْ بِبَعْضِ الْمَالِ لِيَأْتِيَ لَهُمْ بِطَعَامٍ، فَلَمَّا خَرَجَ إِلَى السُّوقِ لِيَشْتَرِيَ لَهُمْ طَعَامًا وَجَاءَ إِلَى الْمَدِينَةِ مُتَنَكِّرًا ; لِئَلَّا يَعْرِفَهُ أَحَدٌ مِنْ قَوْمِهِ فِيمَا يَحْسَبُهُ، تَنَكَّرَتْ لَهُ الْبِلَادُ وَاسْتَنْكَرَهُ مَنْ رَآهُ مِنْ أَهْلِهَا، وَاسْتَغْرَبُوا شَكْلَهُ وَصِفَتَهُ وَدَرَاهِمَهُ، فَأَخَذُوهُ ظَنًّا مِنْهُمْ أَنَّهُ قَدْ وَجَدَ كَنْزًا، ثُمَّ بَانَ بَعْدَ ذَلِكَ أَمْرُهُ وَعَلِمَ بِهِ وَبِأَصْحَابِهِ السُّلْطَانُ ثُمَّ تَوَفَّاهُمُ اللَّهُ فِي كَهْفِهِمْ وَعُمِّيَ عَلَى النَّاسِ مَوْضِعُهُمْ، وَقِيلَ فِي رَاوِيَةٍ أُخْرَى: إِنَّ الْمَلِكَ بَنَى عَلَى بَابِ كَهْفٍ مَسْجِدًا، وَأَنَّهُمْ لَمَّا مَاتُوا صَنَعَ لَهُمْ تَوَابِيتَ مِنْ خَشَبٍ. وَقَدْ ذَكَرَ تَعَالَى صِفَةَ الْغَارِ الَّذِي آوَوْا إِلَيْهِ، وَأَنَّ بَابَهُ مُوَجَّهٌ إِلَى نَحْوِ الشَّمَالِ، وَأَعْمَاقَهُ إِلَى جِهَةِ الْقِبْلَةِ، وَذَلِكَ أَنْفَعُ الْأَمَاكِنِ ; أَنْ يَكُونَ الْمَكَانُ قِبْلِيًّا، وَبَابُهُ نَحْوَ الشَّمَالِ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي مَكَانِ هَذَا الْكَهْفِ، فَقَالَ كَثِيرُونَ: هُوَ بِأَرْضِ أَيْلَةَ. وَقِيلَ: بِأَرْضِ نِينَوَى. وَقِيلَ: بِالْبَلْقَاءِ. وَقِيلَ: بِبِلَادِ الرُّومِ. مُلَخَّصُ قِصَّةِ صَاحِبِ الْجَنَّتَيْنِ. قَدْ ضَرَبَ اللَّهُ مَثَلًا بِرَجُلَيْنِ فِي الْقُرْآنِ كَانَا مُصْطَحِبَيْنِ وَكَانَ أَحَدُهُمَا مُؤْمِنًا وَالْآخِرُ كَافِرًا، فَأَمَّا الْمُؤْمِنُ فَكَانَ قَدْ أَنْفَقَ مَا مَعَهُ فِي سَبِيلِ اللَّهِ، وَأَمَّا الْجَاحِدُ بِنِعَمِ اللَّهِ سُبْحَانَهُ كَانَ قَدْ نَمَّاهَا فَصَارَتْ لَهُ جَنَّاتٌ تَجْرِي مِنْ عِنَبٍ وَأَنْهَارٍ تَجْرِي خِلَالَ بَسَاتِينِهِ، فِي رَخَاءٍ دُونَ عَنَاءٍ، ثُمَّ إِنَّهُ افْتَخَرَ عَلَى صَاحِبِهِ وَجَحَدَ نِعْمَةَ رَبِّهِ وَأَنْكَرَ الْآخِرَةَ وَزَعَمَ أَنْ لَوْ كَانَ هُنَاكَ آخِرَةٌ فَإِنَّهُ سَيَرْزُقُهُ اللَّهُ أَفْضَلَ مِمَّا فِي يَدَيْهِ زَاعِمًا أَنَّ مَا هُوَ فِيهِ إِنَّمَا لِ ؓ، وَأَنَّهُ أَهْلٌ لَهُ دُونَ صَاحِبِهِ. فَلَمَّا سَمِعَ صَاحِبَهُ مِنْهُ مَا يَدُلُّ عَلَى جُحُودِهِ وَكُفْرِهِ نَبَّهَهُ إِلَى ذَلِكَ فَقَالَ: أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلا وَقَالَ مُصَوِّبًا لَهُ وَمُفْهِمًا مَا يَنْبَغِي أَنْ يَكُونَ عَلَيْهِ مِنْ صِحَّةِ الِاعْتِقَادِ بِأَنَّ اللَّهَ هُوَ رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا ثُمَّ نَبَّهَهُ أَنَّهُ لَوْلَا شُكْرُ اللَّهِ عَلَى مَا أَنْعَمَ عَلَيْهِ بِأَنْ رَدَّ مَا هُوَ فِيهِ إِلَى حَوْلِ اللَّهِ وَقُوتِهِ فَقَالَ لَهُ: وَلَوْلا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لا قُوَّةَ إِلا بِاللَّهِ فَإِنَّ اللَّهَ عَسَى إِنْ لَمْ تَتُبْ إِلَيْهِ وَتَرْجِعْ أَنْ يُرْسِلَ عَلَى جَنَّتِكَ مِنَ السَّمَاءِ مَا يُدَمِّرُهَا فَتُصْبِحَ تُرَابًا وَمَاؤُهَا مَعِينٌ ذَاهِبٌ فِي غَوْرِ الْأَرْضِ فَلَا تَقْدِرُ عَلَى تَحْصِيلِهِ، وَيُؤْتِيَنِي خَيْرًا مِنْ جَنَّتِكَ هَذِهِ الَّتِي تَفْتَخِرُ بِهَا عَلَيَّ. فَأُحِيطَ بِثَمَرِ الْمُفْتَخِرِ وَدُمِّرَتْ جَنَّتُهُ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا نَادِمًا عَلَى مَا كَانَ مِنْهُ مِنَ الْإِشْرَاكِ بِاللَّهِ تَعَالَى وَلَمْ تَكُنْ لَهُ فِئَةٌ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مُنْتَصِرًا، وَعَلِمَ حِينَئِذٍ أَنَّ الْوَلَايَةَ لِلَّهِ الْحَقِّ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقُبًا. وَهَكَذَا ذَكَرَ الْقُرْآنُ الْكَرِيمُ الْعَدِيدَ مِنَ الْقَصَصِ الَّتِي تُؤَكِّدُ عَلَى أَهَمِّيَّةِ الصَّدَقَةِ كَمَا حَصَلَ فِي قِصَّةِ أَصْحَابِ الْجَنَّةِ كَمَا جَاءَ ذِكْرُهَا فِي سُورَةِ الْقَلَمِ وَكَيْفَ أَنَّهُمْ لَمَّا مَنَعُوا حَقَّ الْفُقَرَاءِ فِي مَالِهِمْ أَصْبَحَتْ جَنَّتُهُمْ وَقَدِ احْتَرَقَتْ حَتَّى ظَنُّوا أَنَّهُمْ قَدْ ضَلُّوا مَكَانَهَا وَنَدِمُوا حِينَ لَمْ يَنْفَعِ النَّدَمُ. كَمَا ذَكَرَ الْقُرْآنُ الْكَرِيمُ قِصَّةَ أَصْحَابِ السَّبْتِ مِنْ أَصْحَابِ أَيْلَةَ الَّذِينَ مَسَخَهُمُ اللَّهُ قِرَدَةً وَخَنَازِيرَ لَمَّا عَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَتَحَايَلُوا عَلَى أَوَامِرِهِ وَلَمْ يَرْعَوْا لِنُصْحِ الْمُصْلِحِينَ فِيهِمْ، وَكَيْفَ نَجَّى اللَّهُ الْمُؤْمِنِينَ الْمُصْلِحِينَ وَأَهْلَكَ الْبَاغِينَ وَجَعَلَهُمْ عِبْرَةً. مُلَخَّصُ قِصَّةِ لُقْمَانَ ؓ. لُقْمَانُ بْنُ عَنْقَاءَ بْنِ سَدُونَ، وَيُقَالَ لُقْمَانُ بْنُ ثَارَانَ، وَكَانَ نُوبِيًّا مِنْ أَهْلِ أَيْلَةَ، وَكَانَ رَجُلًا صَالِحًا، ذَا عِبَادَةٍ، وَعِبَارَةٍ، وَحِكْمَةٍ عَظِيمَةٍ، وَيُقَالُ: كَانَ قَاضِيًا فِي زَمَنِ دَاوُدَ عَلَيْهِ السَّلَامُ. وَكَانَ عَبْدًا أَسْوَدَ غَلِيظَ الشَّفَتَيْنِ، مُصَفَّحَ الْقَدَمَيْنِ فَأَتَاهُ رَجُلٌ وَهُوَ فِي مَجْلِسِ أُنَاسٍ يُحَدِّثُهُمْ فَقَالَ لَهُ: أَلَسْتَ الَّذِي كُنْتَ تَرْعَى مَعِيَ الْغَنَمَ فِي مَكَانِ كَذَا وَكَذَا؟ قَالَ: نَعَمْ قَالَ: فَمَا بَلَغَ بِكَ مَا أَرَى؟ قَالَ: صِدْقُ الْحَدِيثِ وَالصَّمْتُ عَمَّا لَا يَعْنِينِي. وَاخْتَلَفَ الْعُلَمَاءُ حَوْلَ نُبُوَّتِهِ وَالْمَشْهُورُ عَنِ الْجُمْهُورِ أَنَّهُ كَانَ حَكِيمًا وَلِيًّا، وَلَمْ يَكُنْ نَبِيًّا. وَلَقَدْ ذَكَرَ اللَّهُ سُبْحَانَهُ طَرَفًا مِنْ وَصَايَا لُقْمَانَ فِي كِتَابِهِ الْعَزِيزِ فِي سُورَةٍ بِاسْمِهِ ؓ. وَعَنْ خَالِدٍ الرِّبْعِيِّ قَالَ: كَانَ لُقْمَانُ عَبْدًا حَبَشِيًّا نَجَّارًا فَقَالَ لَهُ سَيِّدُهُ: اذْبَحْ لِي شَاةً فَذَبَحَ لَهُ شَاةً فَقَالَ لَهُ: ائْتِنِي بِأَطْيَبِ مُضْغَتَيْنِ فِيهَا فَأَتَاهُ بِاللِّسَانِ وَالْقَلْبِ فَقَالَ: أَمَا كَانَ فِيهَا شَيْءٌ أَطْيَبَ مِنْ هَذَيْنَ ؟ قَالَ: لَا. قَالَ: فَسَكَتَ عَنْهُ مَا سَكَتَ، ثُمَّ قَالَ لَهُ: اذْبَحْ لِي شَاةً فَذَبَحَ لَهُ شَاةً فَقَالَ لَهُ: أَلْقِ أَخْبَثَهَا مُضْغَتَيْنِ فَرَمَى بِاللِّسَانِ وَالْقَلْبِ فَقَالَ: أَمَرْتُكَ أَنْ تَأْتِيَنِي بِأَطْيَبِهَا مُضْغَتَيْنِ; فَأَتَيْتِنِي بِاللِّسَانِ وَالْقَلْبِ، وَأَمَرْتُكَ أَنْ تُلْقِيَ أَخْبَثَهَا مُضْغَتَيْنِ; فَأَلْقَيْتَ اللِّسَانَ وَالْقَلْبَ فَقَالَ: إِنَّهُ لَيْسَ شَيْءٌ أَطْيَبَ مِنْهُمَا إِذَا طَابَا وَلَا أَخْبَثَ مِنْهُمَا إِذَا خَبُثَا. هَذَا وَقَدْ ذَكَرَ أَهْلُ التَّارِيخِ عَدَدًا مِنَ الْقِصَصِ عَنْ عُبَّادِ وَزُهَّادِ بَنِي إِسْرَائِيلَ مِنْهَا: قِصَّةُ جُرَيْجٍ أَحَدِ عُبَّادِ بَنِي إِسْرَائِيلَ، وَالَّذِي دَعَتْ عَلَيْهِ أُمُّهُ فَابْتُلِيَ بِاتِّهَامِهِ بِالزِّنَا وَعَلَى يَدَيْهِ تَكَلَّمَ الطِّفْلُ فِي الْمَهْدِ مُبَرِّئًا إِيَّاهُ. وَقِصَّةُ بَرْصِيصَا الْعَابِدِ الَّذِي زَنَا بِأُخْتِ النَّفَرِ الَّذِينَ اسْتَأْمَنُوهُ عَلَى أُخْتِهِمْ فَمَا زَالَ الشَّيْطَانُ بِهِ حَتَّى زَنَا وَقَتَلَ وَسَجَدَ لَهُ ثُمَّ لَمْ يَنْفَعْهُ ذَلِكَ. وَقِصَّةُ الثَّلَاثَةِ الَّذِينَ آوَوْا إِلَى الْغَارِ وَانْطَبَقَتْ عَلَيْهِمُ الصَّخْرَةُ فَأَنْجَاهُمُ الدُّعَاءُ بِعَمَلِهِمُ الصَّالِحِ. وَقِصَّةُ الْأَعْمَى وَالْأَبْرَصِ وَالْأَقْرَعِ وَكَيْفَ عَافَاهُمُ اللَّهُ مِنَ الْمَرَضِ وَأَسْبَغَ عَلَيْهِمْ نِعَمَهُ فَتَنَكَّرَ الْأَبْرَصُ وَالْأَقْرَعُ وَشَكَرَ الْأَعْمَى نِعْمَةَ اللَّهِ عَلَيْهِ وَصَيَّرَ صَاحِبَاهُ إِلَى مَا كَانَا عَلَيْهِ. وَقِصَّةُ الَّذِي اسْتَسْلَفَ مِنْ صَاحِبِهِ أَلْفَ دِينَارٍ فَلَمَّا حَلَّ أَجَلُهَا وَلَمْ يَجِدْ سَفِينَةً تُقِلُّهُ حَتَّى يَأْتِيَ إِلَى صَاحِبَهُ فَيُؤَدِّيهَا فَأَخَذَ خَشَبَةً وَوَضَعَ فِيهَا الْمَالَ ثُمَّ دَفَعَهَا فِي الْبَحْرِ وَدَعَا اللَّهَ تَعَالَى أَنْ يُؤَدِّيَهَا عَنْهُ، فَأَدَّاهَا اللَّهُ سُبْحَانَهُ عَنْهُ. وَقِصَّةُ مَنِ اشْتَرَى عَقَارًا وَوَجَدَ فِيهِ جَرَّةَ ذَهَبٍ فَأَدَّاهَا لِصَاحِبِ الْعَقَارِ فَأَبَى أَنْ يَأْخُذَهَا وَقَالَ إِنَّمَا بِعْتُكَ الْعَقَارَ بِمَا فِيهِ، وَقَالَ الْمُشْتَرِيَ وَإِنَّمَا اشْتَرَيْتُ الْعَقَارَ وَلَمْ أَشْتَرِ الذَّهَبَ فَاخْتَصَمَا لِلْقَاضِي. وَقِصَّةُ تَوْبَةِ قَاتِلِ التِّسْعَةِ وَالتِّسْعِينَ نَفْسًا، وَقِصَّةُ الْبَغِيِّ الَّتِي سَقَتْ كَلْبًا فَغَفَرَ اللَّهُ لَهَا، وَقِصَّةُ الْمَرْأَةِ الَّتِي دَخَلَتِ النَّارَ فِي هِرَّةٍ، وَقِصَّةُ الْبَقَرَةِ وَالذِّئْبِ الْمُتَكَلِّمَيْنِ، وَقِصَّةُ الْمَرْأَةِ الَّتِي اتَّخَذَتْ رِجْلَيْنِ مِنْ خَشَبٍ، وَقِصَّةُ الْمَرْأَةِ وَالتَّنُّورِ، وَقِصَّةُ الْمَلِكَيْنِ التَّائِبَيْنِ، وَقِصَّةُ الرَّجُلِ الَّذِي كَانَ يُقْرِضُ النَّاسَ وَيَتَجَاوَزُ عَنْهُمْ، وَقِصَّةُ الَّذِي طَلَبَ مِنْ بَنِيهِ أَنْ يُحَرِّقُوهُ إِذَا مَاتَ، وَقِصَّةُ سَرِقَةِ الْمَرْأَةِ الْمَخْزُومِيَّةِ، وَقِصَّةُ ذِي الْكِفْلِ وَمَا جَاءَ فِيهَا، وَقِصَّةُ الْعَجُوزَتَيْنِ، وَقِصَّةُ الْعَابِدِ وَالرُّمَّانَةِ، وَقِصَّةُ يَرْخَ الْعَابِدِ، وَقِصَّةُ تَائِبٍ مِنْ بَنِي إِسْرَائِيلَ الَّذِي نَادَاهُ النَّهْرُ، وَقِصَّةُ مَنْ خَدَمَ مُوسَى عَلَيْهِ السَّلَامُ ثُمَّ طَلَبَ الدُّنْيَا بِالدِّينِ، و قِصَّةُ قَصَّارٍ، وَقِصَّةُ ذِي الرَّجُلِ، وَقِصَّةُ بَيَّاعِ الْقِفَافِ وَفَتَاةِ الْجَوْسَقِ، وَقِصَّةُ ابْنِ مَلَكٍ زَهِدَ فِي مُلْكِ أَبِيهِ، وَقِصَّةُ أَنْطُونَسَ السَّائِحِ، وَشَمْشُونَ، جَرْجِيسَ، وَغَيْرِهَا مِنْ قِصَصِ عُبَّادِ بَنِي إِسْرَائِيلَ، هَذَا وَقَدْ أَذِنَ النَّبِيُّ ﷺ فِي الْحَدِيثِ عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ فِيمَا لَا يُخَالِفُ شَرْعَنَا وَلَا نُصَدِّقُهُمْ وَلَا نُكَذِّبُهُمْ، لِمَا فِي كُتُبِهِمْ مِنَ التَّبْدِيلِ وَالتَّحْرِيفِ.

     ✧ Summary of the Book of the Accounts of Past Peoples from the Israelites and Others, and the Compilation of the Accounts of the Prophets The story of Dhū al-Qarnayn ﷺ and the report of Yaʾjūj and Maʾjūj: The scholars mentioned that Dhū al-Qarnayn lived in the time of Ibrāhīm ﷺ, and that he submitted to him. They differed over the name of Dhū al-Qarnayn in several ways: among them that his name was ʿAbd Allāh b. al-Ḍaḥḥāk, and it was said: al-Iskandar b. Qayṣar. The people of knowledge mentioned another Dhū al-Qarnayn whose name was Iskandar b. Fīlaybas b. Maḍrīm b. Harmas, and they trace his lineage up to Ibrāhīm al-Khalīl, and he was the builder of Alexandria, which was named after him. The first Iskandar was a believer, and they differed over his prophethood, whereas the second Iskandar, the builder of Alexandria, was a disbeliever. They differed greatly over the reason he was called Dhū al-Qarnayn. Quraysh asked the Prophet ﷺ, at the instigation of the Jews, about Dhū al-Qarnayn, and the answer came down in the Book of Allah Almighty in Sūrat al-Kahf, and that Allah Almighty had given him of everything a means, so Allah opened through his hands the lands until he reached the farthest part of the earth, and he sought the spring of life from which whoever drank would not die, and he sought it in the dark earth, and that despite his seeking it he did not attain it, and he missed reaching it, while it fell to the commander of his army al-Khaḍir ﷺ, who drank from it, performed ablution, and bathed. The historians mentioned something of his overcoming enemies by stratagem, courage, the strength of his army, the completeness of his intellect, and the excellence of his governance, and that he journeyed until he reached the two barriers where the people of Yaʾjūj and Maʾjūj were. The sayings about them differed, and the correct view is that they are a kind of Turk, possessing power, and in them is evil. They are numerous, and they used to corrupt the land adjacent to them and ruin whatever cities they could, and harm those near them. They are those from whom the fire will be kindled among the children of Adam on the Day of Resurrection, so every one of the children of Adam will be matched by a thousand of them, as it came in the hadith. When they corrupted the livelihoods of those neighboring them, they asked Dhū al-Qarnayn to place a barrier between them and Yaʾjūj and Maʾjūj, so Dhū al-Qarnayn built a strong barrier. The Caliph al-Wāthiq bi-Llāh sent a delegation to pursue news of it, and they came to him and returned to him with its news and description, and mentioned to him what they found of wonders. The Prophet ﷺ reported that in his time part of their rampart was opened, and that they will pierce the barrier at the end of time, and come out upon the people, and destroy the crops and offspring, then Allah will send upon them what destroys them. It is said that among the merits of Dhū al-Qarnayn is that he built many cities: in China he built al-Dubwāsiyya, Ḥamdān, Shayrak, and Burj al-Ḥijāra; in Khurāsān he built the city of Marw; in India he built the city of Sarandīb and others. They mentioned that when the mother of Dhū al-Qarnayn learned of the extent of her son’s dominion, she sent to him reminding him of Allah, glorified be He, and forbidding him from stinginess. She wrote to him to carry all his wealth to her with a single man on a bare horse. People marveled how that could be when the wealth was abundant. Dhū al-Qarnayn said: She asked that I write to her with the wealth and its locations and its enumeration, and send it in the manner she mentioned. When death came to Dhū al-Qarnayn, he wrote to his mother consoling her for his own loss. It was said that he sent to her saying: When news of my death reaches you, prepare food and invite women to it, and let none eat except one who is not bereaved. When she did that and brought the food near to the women, not one woman of the city ate. She said to them: Glory be to Allah! Are all of you bereaved? They said: Yes, by Allah, there is none among us but has been bereaved. That was a consolation for his mother. The scholars differed over the length of his life, and some confused the first and second Dhū al-Qarnayn. Summary of the story of the Companions of the Cave When Quraysh asked the Prophet ﷺ, at the instigation of the Jews, about young men who went in ancient times and had a wondrous story, Sūrat al-Kahf came down narrating their story and what happened to them. The historians mentioned that they were in the time of a king called Diqyānūs in a city of the Romans called Afusūs. Their king worshipped idols, and they fled from him with their religion. A dog accompanied them on the way, and they entered a cave to hide in it. Allah struck their ears in the cave for three hundred and nine years. When they awoke after this period, not knowing how long they had stayed in their cave, they asked one another how long we stayed and slept in this cave. Some of them said: a day or part of a day. Then they agreed that one of them should go out with some money to bring them food. When he went out to the market to buy food for them and came to the city in disguise so that none of his people would recognize him, as he supposed, the land seemed unfamiliar to him, and those of its people who saw him found him strange, and they wondered at his appearance, his description, and his coins. They seized him, thinking that he had found a treasure. Then afterward his affair became clear, and the ruler learned of him and his companions. Then Allah took them in death in their cave, and the place was concealed from people. It was said in another narration: the king built a mosque at the door of the cave, and when they died he made for them coffins of wood. Allah Almighty mentioned the description of the cave to which they took refuge, and that its door faced toward the north, and its depths toward the direction of the qiblah, and that is the most beneficial of places: that the place be qiblah-facing, and its door toward the north. The scholars differed over the location of this cave. Many said: it is in the land of Aylah. It was said: in the land of Nīnawā. It was said: in al-Balqāʾ. It was said: in the lands of the Romans. Summary of the story of the owner of the two gardens Allah set forth a parable in the Qurʾān of two men who were companions, one of them a believer and the other a disbeliever. As for the believer, he had spent what he had in the way of Allah. As for the one who denied the favors of Allah, glorified be He, he had increased them, so they became for him gardens of grapes, with rivers flowing through his orchards, in ease without toil. Then he boasted over his companion, denied the favor of his Lord, rejected the Hereafter, and claimed that if there was a Hereafter, Allah would provide him better than what was in his hands, asserting that what he was in was only for him, and that he deserved it more than his companion. When his companion heard from him what indicated his denial and unbelief, he alerted him to that and said: Have you disbelieved in the One who created you from dust, then from a drop, then fashioned you a man? And he said, correcting him and making clear what he should have of sound belief: Allah is my Lord, and I associate none with my Lord. Then he alerted him that if it were not for thanking Allah for what He had bestowed, he should have attributed what he was in to the power and strength of Allah, saying to him: And why, when you entered your garden, did you not say: What Allah wills! There is no strength except in Allah. If you do not repent to Him and turn back, perhaps Allah will send upon your garden from the sky that which destroys it, and it will become dust, and its water will sink into the ground, so you will not be able to obtain it. And He may give me better than this garden of yours with which you boast over me. So his fruits were encompassed, and his garden was destroyed, and he began to turn his hands over what he had spent on it, while it was collapsed upon its trellises, regretting what he had done of associating partners with Allah Almighty. He had no company to help him besides Allah, nor was he able to defend himself. Then he knew that allegiance belongs to Allah, the True, and that He is best in reward and best in outcome. Thus the Noble Qurʾān mentioned many stories that emphasize the importance of charity, as happened in the story of the owners of the garden, as its mention came in Sūrat al-Qalam, and how when they withheld the right of the poor in their wealth, their garden became burned until they thought they had lost its place, and they regretted when regret was of no use. The Noble Qurʾān also mentioned the story of the people of the Sabbath, of the people of Aylah, whom Allah transformed into apes and swine when they transgressed the command of their Lord and circumvented His commands, and did not heed the counsel of the reformers among them, and how Allah saved the believing reformers and destroyed the transgressors and made them a lesson. Summary of the story of Luqmān ؓ Luqmān b. ʿAnqāʾ b. Sadūn, and it is said Luqmān b. Thārān, was a Nubian from the people of Aylah. He was a righteous man of worship, eloquence, and great wisdom. It is said he was a judge in the time of Dāwūd ﷺ. He was a black slave with thick lips and flat feet. A man came to him while he was in an assembly of people narrating to them, and said to him: Are you not the one who used to pasture sheep with me in such-and-such a place? He said: Yes. He said: What brought you to what I see? He said: Truthfulness of speech and silence regarding what does not concern me. The scholars differed about his prophethood, and the well-known view of the majority is that he was a wise saint, not a prophet. Allah, glorified be He, mentioned part of Luqmān’s admonitions in His Mighty Book in a sūrah named after him ؓ. From Khālid al-Ribʿī, who said: Luqmān was an Ethiopian slave, a carpenter. His master said to him: Slaughter a sheep for me, so he slaughtered a sheep. He said to him: Bring me the two best morsels in it, so he brought him the tongue and the heart. He said: Was there nothing in it better than these two? He said: No. He was silent for a while, then said to him: Slaughter a sheep for me, so he slaughtered a sheep. He said to him: Throw away the two worst morsels in it, so he threw away the tongue and the heart. He said: I commanded you to bring me the two best morsels, and you brought me the tongue and the heart, and I commanded you to throw away the two worst morsels, and you threw away the tongue and the heart. He said: There is nothing better than them when they are good, and nothing worse than them when they are bad. The historians mentioned a number of stories about the worshippers and ascetics of the Israelites, among them: The story of Jurayj, one of the worshippers of the Israelites, against whom his mother supplicated, and he was tested by being accused of adultery, and through him the child spoke in the cradle declaring him innocent. The story of Barṣīṣā the worshipper who committed adultery with the sister of the group who entrusted him with their sister, and the devil kept at him until he committed adultery and killed and prostrated to him, then that did not benefit him. The story of the three who took refuge in a cave and a rock closed over them, and supplication with their righteous deeds saved them. The story of the blind, the leper, and the bald, and how Allah healed them of disease and lavished His favors upon them, and the leper and the bald were ungrateful, while the blind gave thanks for Allah’s favor, and his two companions were returned to what they had been. The story of the one who borrowed a thousand dinars from his companion, and when the term came, he found no ship to carry him so that he could come to his companion and pay it. He took a piece of wood, placed the money in it, then pushed it into the sea and supplicated to Allah Almighty to deliver it on his behalf, and Allah, glorified be He, delivered it. The story of the one who bought real estate and found in it a jar of gold, so he gave it to the owner of the property, who refused to take it and said: I sold you the property with what was in it. The buyer said: I bought the property and did not buy the gold, and they disputed before a judge. The story of the repentance of the killer of ninety-nine persons, the story of the prostitute who gave water to a dog and Allah forgave her, the story of the woman who entered the Fire because of a cat, the story of the cow and the wolf who spoke, the story of the woman who made two legs of wood, the story of the woman and the oven, the story of the two repentant kings, the story of the man who used to lend people and overlook their debts, the story of the one who asked his sons to burn him when he died, the story of the theft of the Makhzūmī woman, the story of Dhū al-Kifl and what came about it, the story of the two old women, the story of the worshipper and the pomegranate, the story of Yarkha the worshipper, the story of a repentant one of the Israelites whom the river called, the story of the one who served Mūsā ﷺ and then sought the world by means of religion, the story of a fuller, the story of the man, the story of the seller of baskets and the girl of the palace, the story of a king’s son who renounced his father’s kingdom, the story of Anṭūnas the wanderer, Shamshūn, Jarjīs, and other stories of the worshippers of the Israelites. The Prophet ﷺ permitted speaking about the Israelites, and there is no harm in what does not contradict our law, and we neither believe them nor disbelieve them, because their books contain alteration and corruption.

370. Tarikh (al-Tabari) 366No grade recorded

     قَالَ عُلَمَاءُ السِّيَرِ: كَانَ رَجُلَ بِنَاحِيَةِ الْيَمَنِ بِبُسْتَانٍ، مِنْ قَرْيَةٍ يُقَالُ لَهَا: ضِرْوَانُ. وَقِيلَ: مِنْ أَهْلِ الْحَبَشَةِ. وَاللَّهُ أَعْلَمُ. وَكَانَ مُؤْمِنًا، وَذَلِكَ بَعْدَ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ، وَكَانَ يَأْخُذُ مِنْهُ قَدْرَ قُوتِهِ وَيَتَصَدَّقُ بِالْبَاقِي، فَمَاتَ عَنْ ثَلَاثَةِ بَنِينَ، فَقَالُوا: وَاللَّهِ إِنَّ الْمَالَ لَقَلِيلٌ، وَإِنَّ الْعِيَالَ لَكَثِيرٌ، وَإِنَّمَا كَانَ أَبُونَا فَعَلَ هَذَا، إِذْ كَانَ الْمَالُ كَثِيرًا وَالْعِيَالُ قَلِيلًا، فَأَمَّا الْآنَ فَمَا نَسْتَطِيعُ أَنْ نَفْعَلَ هَذَا، فَعَزَمُوا عَلَى حِرْمَانِ الْمَسَاكِينِ وَتَحَالَفُوا بَيْنَهُمْ لَيَغْدُونَ قَبْلَ خُرُوجِ النَّاسِ فَلَيَصْرِمُنَّ نَخْلَهُمْ، وَلَمْ يَقُولُوا: إِنْ شَاءَ اللَّهُ. فَبَعَثَ اللَّهُ تَعَالَى بِاللَّيْلِ نَارًا، فَأَحْرَقَتْ، فَصَارَتْ سَوْدَاءَ، فَانْطَلَقُوا إِلَى جَنَّتِهِمْ يَتَشَاوَرُونَ بَيْنَهُمْ أَنْ لَا يَدْخُلَّنَهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ، فَلَمَّا رَأَوْهَا مُحْتَرِقَةً قَالَ: قَدْ ضَلَلْنَا طَرِيقَ جَنَّتِنَا فَلَيْسَتْ هَذِهِ، ثُمَّ عَلِمُوا أَنَّ ذَلِكَ عُقُوبَةً، فَقَالُوا: بَلْ نَحْنُ مَحْرُومُونَ، قَدْ حُرِمْنَا تَمْرَ جَنَّتِنَا، فَأَخَذُوا يَتَلَاوَمُونَ عَلَى مَنْعِ حُقُوقِ الْفُقَرَاءِ. وقد ورد ذكر القصة في سورة القلم قَالَ اللَّهُ تَعَالَى: إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ وَلَا يَسْتَثْنُونَ فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ فَأَصْبَحَتْ كَالصَّرِيمِ فَتَنَادَوْا مُصْبِحِينَ أَنِ اغْدُوا عَلَى حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ وَغَدَوْا عَلَى حَرْدٍ قَادِرِينَ فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَاوَمُونَ قَالُوا يَاوَيْلَنَا إِنَّا كُنَّا طَاغِينَ عَسَى رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَى رَبِّنَا رَاغِبُونَ كَذَلِكَ الْعَذَابُ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ [ الْقَلَمِ: 17 - 33 ]. وَهَذَا مَثَلٌ ضَرَبَهُ اللَّهُ لِكُفَّارِ قُرَيْشٍ، فِيمَا أَنْعَمَ بِهِ عَلَيْهِمْ مِنْ إِرْسَالِ الرَّسُولِ الْعَظِيمِ الْكَرِيمِ إِلَيْهِمْ، فَقَابَلُوهُ بِالتَّكْذِيبِ وَالْمُخَالَفَةِ، كَمَا قَالَ تَعَالَى: أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَةَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ [ إِبْرَاهِيمَ: 28، 29 ]. قَالَ ابْنُ عَبَّاسٍ: هُمْ كُفَّارُ قُرَيْشٍ. فَضَرَبَ تَعَالَى لَهُمْ مَثَلًا بِأَصْحَابِ الْجَنَّةِ الْمُشْتَمِلَةِ عَلَى أَنْوَاعِ الزُّرُوعِ وَالثِّمَارِ الَّتِي قَدِ انْتَهَتْ وَاسْتَحَقَّتْ أَنْ تُجَدَّ ; وَهُوَ الصِّرَامُ، وَلِهَذَا قَالَ: إِذْ أَقْسَمُوا فِيمَا بَيْنَهُمْ لَيَصْرِمُنَّهَا أَيْ: لَيَجُدُّنَّهَا، وَهُوَ الِاسْتِغْلَالُ ( مُصْبِحِينَ ) أَيْ: وَقْتَ الصُّبْحِ، حَيْثُ لَا يَرَاهُمْ فَقِيرٌ وَلَا مُحْتَاجٌ فَيُعْطُوهُ شَيْئًا، فَحَلَفُوا عَلَى ذَلِكَ وَلَمْ يَسْتَثْنُوا فِي يَمِينِهِمْ، فَعَجَّزَهُمُ اللَّهُ، وَسَلَّطَ عَلَيْهَا الْآفَةَ الَّتِي أَحْرَقَتْهَا ; وَهِيَ السَّفْعَةُ الَّتِي اجْتَاحَتْهَا وَلَمْ تُبْقِ بِهَا شَيْئًا يُنْتَفَعُ بِهِ وَلِهَذَا قَالَ فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ فَأَصْبَحَتْ كَالصَّرِيمِ أَيْ: كَاللَّيْلِ الْأَسْوَدِ الْمُنْصَرِمِ مِنَ الضِّيَاءِ وَهَذِهِ مُعَامَلَةٌ بِنَقِيضِ الْمَقْصُودِ فَتَنَادَوْا مُصْبِحِينَ أَيْ: فَاسْتَيْقَظُوا مِنْ نَوْمِهِمْ فَنَادَى بَعْضُهُمْ بَعْضًا قَائِلِينَ: اغْدُوا عَلَى حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ أَيْ: بَاكِرُوا إِلَى بُسْتَانِكُمْ فَاصْرِمُوهُ. قَبْلَ أَنْ يَرْتَفِعَ النَّهَارُ وَيَكْثُرَ السُّؤَالُ فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ أَيْ: يَتَحَدَّثُونَ فِيمَا بَيْنَهُمْ خُفْيَةً قَائِلِينَ: لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ أَيْ: اتَّفِقُوا عَلَى هَذَا وَاشْتَوِرُوا عَلَيْهِ وَغَدَوْا عَلَى حَرْدٍ قَادِرِينَ أَيْ: انْطَلَقُوا مُجِدِّينَ فِي ذَلِكَ قَادِرِينَ عَلَيْهِ مُصَمِّمِينَ مُصِرِّينَ عَلَى هَذِهِ النِّيَّةِ الْفَاسِدَةِ. وَقَالَ عِكْرِمَةُ وَالشَّعْبِيُّ: وَغَدَوْا عَلَى حَرْدٍ أَيْ: غَضَبٍ عَلَى الْمَسَاكِينِ. وَأَبْعَدَ السُّدِّيُّ فِي قَوْلِهِ ; أَنَّ اسْمَ حَرْثِهِمْ حَرْدٌ. فَلَمَّا رَأَوْهَا أَيْ: وَصَلُوا إِلَيْهَا، وَنَظَرُوا مَا حَلَّ بِهَا، وَمَا قَدْ صَارَتْ إِلَيْهِ مِنَ الصِّفَةِ الْمُنْكَرَةِ بَعْدَ تِلْكَ النَّضْرَةِ وَالْحُسْنِ وَالْبَهْجَةِ، فَانْقَلَبَتْ بِسَبَبِ النِّيَّةِ الْفَاسِدَةِ، فَعِنْدَ ذَلِكَ قَالُوا إِنَّا لَضَالُّونَ أَيْ: قَدْ تُهْنَا عَنْهَا وَسَلَكْنَا غَيْرَ طَرِيقِهَا. ثُمَّ قَالُوا: بَلْ نَحْنُ مَحْرُومُونَ أَيْ: بَلْ عُوقِبْنَا بِسَبَبِ سُوءِ قَصْدِنَا، وَحُرِمْنَا بَرَكَةَ حَرْثِنَا قَالَ أَوْسَطُهُمْ قَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَغَيْرُ وَاحِدٍ: هُوَ أَعْدَلُهُمْ وَخَيْرُهُمْ. أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ قِيلَ: تَسْتَثْنُونَ. قَالَهُ مُجَاهِدٌ، وَالسُّدِّيُّ، وَابْنُ جُرَيْجٍ. وَقِيلَ: تَقُولُونَ خَيْرًا بَدَلَ مَا قُلْتُمْ مِنَ الشَّرِّ قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَاوَمُونَ قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ فَنَدِمُوا حَيْثُ لَا يَنْفَعُ النَّدَمُ، وَاعْتَرَفُوا بِالذَّنْبِ بَعْدَ الْعُقُوبَةِ، وَذَلِكَ حَيْثُ لَا يَنْجَعُ، وَلِهَذَا أَمَرَ اللَّهُ تَعَالَى بِالصَّدَقَةِ مِنَ الثِّمَارِ وَحَثَّ عَلَى ذَلِكَ يَوْمَ الْجَدَادِ، كَمَا قَالَ تَعَالَى: كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ [ الْأَنْعَامِ: 141 ]. وَاللَّهُ أَعْلَمُ. قَالَ اللَّهُ تَعَالَى: كَذَلِكَ الْعَذَابُ أَيْ: هَكَذَا نُعَذِّبُ مَنْ خَالَفَ أَمْرَنَا، وَلَمْ يَعْطِفْ عَلَى الْمَحَاوِيجِ مِنْ خَلْقِنَا وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ أَيْ: أَعْظَمُ وَأَطَمُّ مِنْ عَذَابِ الدُّنْيَا لَوْ كَانُوا يَعْلَمُونَ. وَقِصَّةُ هَؤُلَاءِ شَبِيهَةٌ بِقَوْلِهِ تَعَالَى: وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ وَلَقَدْ جَاءَهُمْ رَسُولٌ مِنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ [ النَّحْلِ: 112، 113 ]. قِيلَ: هَذَا مَثَلٌ مَضْرُوبٌ لِأَهْلِ مَكَّةَ. وَقِيلَ: هُمْ أَهْلُ مَكَّةَ أَنْفُسُهُمْ، ضَرَبَهُمْ مَثَلًا لِأَنْفُسِهِمْ. وَلَا يُنَافِي ذَلِكَ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.

     ✧ The scholars of the sīrah said: He was a man in the region of Yemen, in a garden, from a village called Ḍirwān. It was also said: from the people of Abyssinia. And Allah knows best. He was a believer, and that was after ʿĪsā son of Maryam ﷺ. He used to take from it the amount of his sustenance and give the rest as charity. He died leaving three sons, and they said: By Allah, the wealth is little and the dependents are many. Our father only did this when wealth was abundant and dependents few. As for now, we are not able to do this. So they resolved to deprive the poor and swore among themselves that they would go early, before people came out, and harvest their palm trees, and they did not say: If Allah wills. Then Allah, exalted is He, sent a fire at night, and it burned them, and they became black. They set off to their garden, whispering among themselves: No poor person shall enter it upon you today. When they saw it burned, he said: We have lost the way to our garden; this is not it. Then they knew that this was a punishment, and they said: Rather, we are deprived; we have been deprived of the dates of our garden. They began blaming one another for withholding the rights of the poor. The story is mentioned in Sūrat al-Qalam. Allah, exalted is He, said: "Indeed, We have tried them as We tried the owners of the garden when they swore to cut its fruit in the morning, and did not make exception. So there came upon it a visitation from your Lord while they were asleep, and it became as if reaped. Then they called one another at morning: 'Go early to your tilth if you would cut it.' So they departed, while they whispered: 'No poor man shall enter it upon you today.' And they went early with determination, able. But when they saw it, they said: 'Indeed, we are astray. Rather, we are deprived.' The most moderate of them said: 'Did I not say to you: Why do you not glorify Allah?' They said: 'Glory be to our Lord! Indeed, we were wrongdoers.' Then they turned to one another, blaming. They said: 'O woe to us! Indeed, we were transgressors. Perhaps our Lord will give us in exchange a better garden than this. Indeed, to our Lord we are desirous.' Thus is the punishment, and the punishment of the Hereafter is greater, if they only knew" [al-Qalam: 17–33]. This is a parable Allah struck for the disbelievers of Quraysh, concerning the favor He bestowed on them by sending the great and noble Messenger to them, but they met him with denial and opposition, as He, exalted is He, said: "Have you not considered those who exchanged the favor of Allah for disbelief and caused their people to dwell in the abode of ruin—Hell, which they will enter? And wretched is the settlement" [Ibrāhīm: 28–29]. Ibn ʿAbbās said: They are the disbelievers of Quraysh. So He, exalted is He, struck for them a parable of the owners of the garden containing types of crops and fruits that had ripened and deserved to be harvested—that is, the cutting. For this reason He said: "when they swore" among themselves "to cut it"—that is, to harvest it, meaning the gathering of produce—"in the morning," that is, at the time of dawn, when no poor or needy person would see them and they would give him something. So they swore to that and did not make exception in their oath. Then Allah thwarted them and sent upon it the blight that burned it—the scorching that wiped it out and left nothing useful in it. Therefore He said: "So there came upon it a visitation from your Lord while they were asleep, and it became as if reaped," that is, like the black night cut off from light. This is a recompense contrary to their intent. "Then they called one another at morning," that is, they woke from their sleep and called to one another, saying: "Go early to your tilth if you would cut it," that is, hasten to your garden and harvest it before the day rises and beggars become many. "So they departed, while they whispered," that is, they spoke among themselves secretly, saying: "No poor man shall enter it upon you today," that is, agree on this and consult about it. "And they went early with determination, able," that is, they set out earnestly in that matter, able to do it, resolved and insisting on this corrupt intention. ʿIkrimah and al-Shaʿbī said: "And they went early with hard" means with anger against the poor. Al-Suddī went far in saying that the name of their tilth was Ḥard. "But when they saw it," that is, they reached it and looked at what had befallen it and what it had become—the repulsive condition after that freshness, beauty, and splendor—because of their corrupt intention. At that point they said: "Indeed, we are astray," that is, we have gone astray from it and taken a path other than its way. Then they said: "Rather, we are deprived," that is, rather, we have been punished because of our evil intention and deprived of the blessing of our tilth. "The most moderate of them said"—Ibn ʿAbbās, Mujāhid, and more than one said: He was the most just and best of them—"Did I not say to you: Why do you not glorify Allah?" It was said: meaning, make exception. This was said by Mujāhid, al-Suddī, and Ibn Jurayj. It was also said: meaning, say good instead of the evil you said. "They said: Glory be to our Lord! Indeed, we were wrongdoers. Then they turned to one another, blaming. They said: O woe to us! Indeed, we were transgressors." They regretted when regret was of no benefit and confessed the sin after the punishment, when it was of no avail. For this reason Allah, exalted is He, commanded charity from the fruits and urged it on the day of harvest, as He, exalted is He, said: "Eat of its fruit when it bears fruit and give its due on the day of its harvest" [al-Anʿām: 141]. And Allah knows best. Allah, exalted is He, said: "Thus is the punishment," that is, in this way We punish whoever opposes Our command and does not show compassion to the needy among Our creation. "And the punishment of the Hereafter is greater," that is, mightier and more severe than the punishment of this world, "if they only knew." The story of these people is similar to His, exalted is He, saying: "And Allah strikes a parable: a town that was secure and at ease, its provision coming to it abundantly from every place, but it denied the favors of Allah, so Allah made it taste the garment of hunger and fear because of what they used to do. And there had come to them a messenger from among themselves, but they denied him, so the punishment seized them while they were wrongdoers" [al-Naḥl: 112–113]. It was said: This is a parable struck for the people of Makkah. It was also said: They are the people of Makkah themselves; He struck them as a parable for themselves. That does not conflict, and Allah, glorified and exalted is He, knows best.

371. Tarikh (al-Tabari) 367No grade recorded

     قِصَّةُ أَصْحَابِ أَيْلَةَ الَّذِينَ اعْتَدَوْا فِي سَبْتِهِمْ  وردت قصة أصحاب السبت في عدة مواضع من القرآن الكريم منها في البقرة والنساء وغيرها من السور، كما وردت بتفصيل أكثر في سورة الأعراف قَالَ اللَّهُ تَعَالَى، فِي سُورَةِ " الْأَعْرَافِ ": وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ لَا تَأْتِيهِمْ كَذَلِكَ نَبْلُوهُمْ بِمَا كَانُوا يَفْسُقُونَ وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ فَلَمَّا عَتَوْا عَنْ مَا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ [ الْأَعْرَافِ: 163 - 166 ]. وَقَالَ تَعَالَى فِي سُورَةِ " الْبَقَرَةِ ": وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ فَجَعَلْنَاهَا نَكَالًا لِمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِلْمُتَّقِينَ [ الْبَقَرَةِ: 65، 66 ]. وَقَالَ تَعَالَى فِي سُورَةِ " النِّسَاءِ ": أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا [ النِّسَاءِ: 47 ]. مكان وأحداث قصة أصحاب السبت قَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَعِكْرِمَةُ، وَقَتَادَةُ، وَالسُّدِّيُّ، وَغَيْرُهُمْ: هُمْ أَهْلُ أَيْلَةَ. زَادَ ابْنُ عَبَّاسٍ: بَيْنَ مَدْيَنَ وَالطُّورِ. قَالُوا: وَكَانُوا مُتَمَسِّكِينَ بِدِينِ التَّوْرَاةِ فِي تَحْرِيمِ السَّبْتِ فِي ذَلِكَ الزَّمَانِ، فَكَانَتِ الْحِيتَانُ قَدْ أَلِفَتْ مِنْهُمُ السَّكِينَةَ فِي مِثْلِ هَذَا الْيَوْمِ ; وَذَلِكَ أَنَّهُ كَانَ يَحْرُمُ عَلَيْهِمُ الِاصْطِيَادُ فِيهِ وَكَذَلِكَ جَمِيعُ الصَّنَائِعِ وَالتِّجَارَاتِ وَالْمَكَاسِبِ، فَكَانَتِ الْحِيتَانُ فِي مِثْلِ يَوْمِ السَّبْتِ يَكْثُرُ غَشَيَانُهَا لِمَحِلَّتِهِمْ مِنَ الْبَحْرِ ; فَتَأْتِي مِنْ هَاهُنَا وَهَاهُنَا ظَاهِرَةً آمِنَةً مُسْتَرْسِلَةً فَلَا يُهَيِّجُونَهَا وَلَا يَذْعَرُونَهَا. وَيَوْمَ لَا يَسْبِتُونَ لَا تَأْتِيهِمْ وَذَلِكَ لِأَنَّهُمْ كَانُوا يَصْطَادُونَهَا فِيمَا عَدَا السَّبْتِ. قَالَ اللَّهُ تَعَالَى: كَذَلِكَ نَبْلُوهُمْ أَيْ: نَخْتَبِرُهُمْ بِكَثْرَةِ الْحِيتَانِ فِي يَوْمِ السَّبْتِ. بِمَا كَانُوا يَفْسُقُونَ أَيْ: بِسَبَبِ فِسْقِهِمُ الْمُتَقَدِّمِ، فَلَمَّا رَأَوْا ذَلِكَ احْتَالُوا عَلَى اصْطِيَادِهَا فِي يَوْمِ السَّبْتِ، بِأَنْ نَصَبُوا الْحِبَالَ وَالشِّبَاكَ وَالشُّصُوصَ، وَحَفَرُوا الْحُفَرَ الَّتِي يَجْرِي مَعَهَا الْمَاءُ إِلَى مَصَانِعَ قَدْ أَعَدُّوهَا، إِذَا دَخَلَهَا السَّمَكُ لَا يَسْتَطِيعُ أَنْ يَخْرُجَ مِنْهَا، فَفَعَلُوا ذَلِكَ فِي يَوْمِ الْجُمُعَةِ، فَإِذَا جَاءَتِ الْحِيتَانُ مُسْتَرْسِلَةً يَوْمَ السَّبْتِ، عَلِقَتْ بِهَذِهِ الْمَصَايِدِ، فَإِذَا خَرَجَ سَبْتُهُمْ أَخَذُوهَا، فَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ ; لَمَّا احْتَالُوا عَلَى خِلَافِ أَمْرِهِ، وَانْتَهَكُوا مَحَارِمَهُ بِالْحِيَلِ الَّتِي هِيَ ظَاهِرَةٌ لِلنَّاظِرِ، وَهِيَ فِي الْبَاطِنِ مُخَالَفَةٌ مَحْضَةٌ، فَلَمَّا فَعَلَ ذَلِكَ طَائِفَةٌ مِنْهُمُ افْتَرَقَ الَّذِينَ لَمْ يَفْعَلُوا فِرْقَتَيْنِ ; فِرْقَةٌ أَنْكَرُوا عَلَيْهِمْ صَنِيعَهُمْ هَذَا وَاحْتِيَالَهُمْ عَلَى مُخَالَفَةِ اللَّهِ وَشَرْعِهِ فِي ذَلِكَ الزَّمَانِ، وَفِرْقَةٌ أُخْرَى لَمْ يَفْعَلُوا وَلَمْ يَنْهَوْا، بَلْ أَنْكَرُوا عَلَى الَّذِينَ نَهَوْا وَقَالُوا: لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا يَقُولُونَ لَهُمْ: مَا الْفَائِدَةُ فِي نَهْيِكُمْ هَؤُلَاءِ وَقَدِ اسْتَحَقُّوا الْعُقُوبَةَ لَا مَحَالَةَ ؟ فَأَجَابَتْهُمُ الطَّائِفَةُ الْمُنْكِرَةُ بِأَنْ قَالُوا: مَعْذِرَةً إِلَى رَبِّكُمْ أَيْ: فِيمَا أُمِرْنَا بِهِ مِنَ الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، فَنَقُومُ بِهِ خَوْفًا مِنْ عَذَابِهِ. وَلَعَلَّهُمْ يَتَّقُونَ أَيْ: وَلَعَلَّ هَؤُلَاءِ يَتْرُكُونَ مَا هُمْ عَلَيْهِ مِنْ هَذَا الصَّنِيعِ، فَيَقِيهِمُ اللَّهُ عَذَابَهُ وَيَعْفُو عَنْهُمْ إِذَا هُمْ رَجَعُوا وَاسْتَمَعُوا. قَالَ اللَّهُ تَعَالَى: فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَيْ: لَمْ يَلْتَفِتُوا إِلَى مَنْ نَهَاهُمْ عَنْ هَذَا الصَّنِيعِ الشَّنِيعِ الْفَظِيعِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَهُمُ الْفِرْقَةُ الْآمِرَةُ بِالْمَعْرُوفِ وَالنَّاهِيَةُ عَنِ الْمُنْكَرِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا وَهُمُ الْمُرْتَكِبُونَ الْفَاحِشَةَ بِعَذَابٍ بَئِيسٍ وَهُوَ الشَّدِيدُ الْمُؤْلِمُ الْمُوجِعُ. بِمَا كَانُوا يَفْسُقُونَ ثُمَّ فَسَّرَ الْعَذَابَ الَّذِي أَصَابَهُمْ بِقَوْلِهِ: فَلَمَّا عَتَوْا عَنْ مَا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ وَسَنَذْكُرُ مَا وَرَدَ مِنَ الْآثَارِ فِي ذَلِكَ. وَالْمَقْصُودُ هُنَا أَنَّ اللَّهَ أَخْبَرَ أَنَّهُ أَهْلَكَ الظَّالِمِينَ، وَنَجَّى الْمُؤْمِنِينَ الْمُنْكِرِينَ، وَسَكَتَ عَنِ السَّاكِتِينَ، وَقَدِ اخْتَلَفَ فِيهِمُ الْعُلَمَاءُ عَلَى قَوْلَيْنِ ; فَقِيلَ: إِنَّهُمْ مِنَ النَّاجِينَ. وَقِيلَ: إِنَّهُمْ مِنَ الْهَالِكِينَ. وَالصَّحِيحُ الْأَوَّلُ عِنْدَ الْمُحَقِّقِينَ، وَهُوَ الَّذِي رَجَعَ إِلَيْهِ ابْنُ عَبَّاسٍ، إِمَامُ الْمُفَسِّرِينَ، وَذَلِكَ عِنْدَ مُنَاظَرَةِ مَوْلَاهُ عِكْرِمَةُ، فَكَسَاهُ مِنْ أَجْلِ ذَلِكَ حُلَّةً سَنِيَّةً ; تَكْرِمَةً. قُلْتُ: وَإِنِمَّا لَمْ يُذْكَرُوا مَعَ النَّاجِينَ ; لِأَنَّهُمْ وَإِنْ كَرِهُوا بِبَوَاطِنِهِمْ تِلْكَ الْفَاحِشَةَ، إِلَّا أَنَّهُمْ كَانَ يَنْبَغِي لَهُمْ أَنْ يَحْمِلُوا ظَوَاهِرَهُمْ بِالْعَمَلِ الْمَأْمُورِ بِهِ مِنَ الْإِنْكَارِ الْقَوْلِيِّ، الَّذِي هُوَ أَوْسَطُ الْمَرَاتِبِ الثَّلَاثِ، الَّتِي أَعْلَاهَا الْإِنْكَارُ بِالْيَدِ ذَاتِ الْبَنَانِ، وَبَعْدَهَا الْإِنْكَارُ الْقَوْلِيِّ بِاللِّسَانِ، وَثَالِثُهَا الْإِنْكَارُ بِالْجَنَانِ. فَلَمَّا لَمْ يُذَكِّرُوا، لَمْ يُذْكَرُوا مَعَ النَّاجِينَ، إِذْ لَمْ يَفْعَلُوا الْفَاحِشَةَ، بَلْ أَنْكَرُوا. وعَنْ قَتَادَةَ، وَعَطَاءٍ الْخُرَاسَانِيِّ، مَا مَضْمُونُهُ أَنَّ الَّذِينَ ارْتَكَبُوا هَذَا الصُّنْعَ، اعْتَزَلَهُمْ بَقِيَّةُ أَهْلِ الْبَلَدِ، وَنَهَاهُمْ مَنْ نَهَاهُمْ مِنْهُمْ، فَلَمْ يَقْبَلُوا، فَكَانُوا يَبِيتُونَ وَحْدَهُمْ وَيُغْلِقُونَ بَيْنَهُمْ وَبَيْنَهُمْ أَبْوَابًا، حَاجِزًا لِمَا كَانُوا يَتَرَقَّبُونَ مِنْ هَلَاكِهِمْ فَأَصْبَحُوا ذَاتَ يَوْمٍ وَأَبْوَابُ نَاحِيَتِهِمْ مُغْلَقَةٌ لَمْ يَفْتَحُوهَا، وَارْتَفَعَ النَّهَارُ وَاشْتَدَّ الضُحَاءُ فَأَمَرَ بَقِيَّةُ أَهْلِ الْبَلَدِ رَجُلًا أَنْ يَصْعَدَ عَلَى سَلَالِمَ وَيُشْرِفَ عَلَيْهِمْ مِنْ فَوْقِهِمْ، فَلَمَّا أَشْرَفَ عَلَيْهِمْ، إِذَا هُمْ قِرَدَةٌ لَهَا أَذْنَابٌ يَتَعَاوَوْنَ وَيَتَعَادَوْنَ، فَفَتَحُوا عَلَيْهِمُ الْأَبْوَابَ فَجَعَلَتِ الْقِرَدَةُ تَعْرِفُ قَرَابَاتِهِمْ، وَلَا تَعْرِفُهُمْ قَرَابَاتُهُمْ، فَجَعَلُوا يَلُوذُونَ بِهِمْ، وَيَقُولُ لَهُمُ النَّاهُونَ: أَلَمْ نَنْهَكُمْ عَنْ صَنِيعِكُمْ ؟ فَتُشِيرُ الْقِرَدَةُ بِرُءُوسِهَا أَنْ نَعَمْ. ثُمَّ بَكَى عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَقَالَ: إِنَّا لَنَرَى مُنْكَرَاتٍ كَثِيرَةً، وَلَا نُنْكِرُهَا، وَلَا نَقُولُ فِيهَا شَيْئًا. وَقَالَ الْعَوْفِيُّ، عَنِ ابْنِ عَبَّاسٍ: صَارَ شَبَابُ الْقَرْيَةِ قِرَدَةً، وَشُيُوخُهَا خَنَازِيرَ. وعَنِ ابْنِ عَبَّاسٍ، أَنَّهُمْ لَمْ يَعِيشُوا إِلَّا فُوَاقًا، ثُمَّ هَلَكُوا، مَا كَانَ لَهُمْ نَسْلٌ. وَقَالَ الضَّحَّاكُ عَنِ ابْنِ عَبَّاسٍ: إِنَّهُ لَمْ يَعِشْ مَسْخٌ قَطُّ فَوْقَ ثَلَاثَةِ أَيَّامٍ، وَلَمْ يَأْكُلْ هَؤُلَاءِ وَلَمْ يَشْرَبُوا وَلَمْ يَنْسِلُوا. وَقَدْ رَوَى ابْنُ أَبِي حَاتِمٍ، وَابْنُ جَرِيرٍ مِنْ طَرِيقِ ابْنِ أَبِي نَجِيحٍ عَنْ مُجَاهِدٍ أَنَّهُ قَالَ: مُسِخَتْ قُلُوبُهُمْ، وَلَمْ يُمْسَخُوا قِرَدَةً وَخَنَازِيرَ، وَإِنَّمَا هُوَ مَثَلٌ ضَرَبَهُ اللَّهُ، كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا. وَهَذَا صَحِيحٌ إِلَيْهِ، وَغَرِيبٌ مِنْهُ جِدًّا، وَمُخَالِفٌ لِظَاهِرِ الْقُرْآنِ، وَلِمَا نَصَّ عَلَيْهِ غَيْرُ وَاحِدٍ مِنَ السَّلَفِ وَالْخَلْفِ. وَاللَّهُ أَعْلَمُ

     ✧ The story of the people of Aylah who transgressed in their Sabbath The story of the People of the Sabbath is mentioned in several places in the Noble Qur'an, including in al-Baqarah, al-Nisa', and other surahs, and it is mentioned in more detail in Surah al-A'raf. Allah, Exalted is He, said in Surah "al-A'raf": "And ask them about the town that was situated by the sea, when they transgressed in the Sabbath, when their fish came to them on their Sabbath day, appearing openly, and on the day they did not observe the Sabbath they did not come to them. Thus did We test them because of their transgressing. And when a community among them said, 'Why do you admonish a people whom Allah is about to destroy or to punish with a severe punishment?' They said, 'To be excused before your Lord, and perhaps they may fear Him.' So when they forgot what they had been reminded of, We saved those who forbade evil, and We seized those who wronged with a wretched punishment because of their transgressing. So when they were insolent about what they had been forbidden, We said to them, 'Be apes, despised.'" [al-A'raf: 163–166]. And He, Exalted is He, said in Surah "al-Baqarah": "And you had already known about those who transgressed among you concerning the Sabbath, and We said to them, 'Be apes, despised.' And We made it a deterrent punishment for those before them and after them and an admonition for the God-fearing." [al-Baqarah: 65, 66]. And He, Exalted is He, said in Surah "al-Nisa'": "Or We curse them as We cursed the People of the Sabbath, and the command of Allah is ever executed." [al-Nisa': 47]. The place and events of the story of the People of the Sabbath Ibn ʿAbbas, Mujahid, ʿIkrimah, Qatadah, al-Suddi, and others said: They were the people of Aylah. Ibn ʿAbbas added: between Madyan and al-Tur. They said: They were adhering to the religion of the Torah in prohibiting the Sabbath at that time, and the fish had become accustomed to tranquility from them on that day; that is because hunting was forbidden to them on it, as were all crafts, trades, and earnings. So on the Sabbath day, the fish would frequently come to their dwelling place from the sea, coming from here and there, appearing openly, safe and at ease, and they would not disturb them or frighten them. And on the day they did not observe the Sabbath, they would not come to them. That was because they used to hunt them on days other than the Sabbath. Allah, Exalted is He, said: "Thus did We test them," meaning: We tested them by the abundance of fish on the Sabbath day. "Because of their transgressing," meaning: because of their prior transgression. When they saw that, they devised a way to catch the fish on the Sabbath day by setting up ropes, nets, hooks, and digging trenches through which water flowed into reservoirs they had prepared, such that when the fish entered them, they could not get out. They did that on Friday, so when the fish came at ease on the Sabbath, they got caught in these traps, and when their Sabbath ended, they took them. Allah became angry with them and cursed them because they schemed against His command and violated His prohibitions through tricks that are apparent to the observer, but inwardly are pure opposition. When one group of them did that, those who did not do it split into two factions: one faction denounced their deed and their scheming against Allah and His law in that time, and another faction neither did it nor forbade it; rather, they denounced those who forbade it and said: "Why do you admonish a people whom Allah is about to destroy or to punish with a severe punishment?" They said to them: What is the benefit in your forbidding these people when they have already incurred punishment inevitably? The denouncing faction answered them by saying: "To be excused before your Lord," meaning: in regard to what we have been commanded of enjoining good and forbidding evil, so we carry it out fearing His punishment. "And perhaps they may fear Him," meaning: perhaps these people will abandon what they are engaged in of this deed, and Allah will protect them from His punishment and pardon them if they return and listen. Allah, Exalted is He, said: "So when they forgot what they had been reminded of," meaning: they paid no attention to those who forbade them from this heinous and terrible deed. "We saved those who forbade evil," and they are the faction that enjoined good and forbade evil. "And We seized those who wronged," and they are the ones who committed the obscene deed, "with a wretched punishment," which is the severe, painful, and agonizing punishment. "Because of their transgressing." Then He explained the punishment that befell them by His saying: "So when they were insolent about what they had been forbidden, We said to them, 'Be apes, despised.'" We will mention what has been narrated of the reports concerning that. The point here is that Allah informed that He destroyed the wrongdoers and saved the believing denouncers, and He was silent about those who remained silent. The scholars have differed about them into two opinions: it was said that they were among the saved, and it was said that they were among the destroyed. The correct view according to the meticulous scholars is the first, and it is the view to which Ibn ʿAbbas, the imam of the exegetes, returned, and that was during a debate with his client ʿIkrimah, for which he gave him a fine garment as an honor. I say: They were not mentioned with the saved because, although they disliked that obscene deed in their hearts, it was appropriate for them to have their outward selves carry out the commanded action of verbal denunciation, which is the middle of the three ranks, the highest of which is denunciation with the hand, then verbal denunciation with the tongue, and the third is denunciation with the heart. Since they did not speak out, they were not mentioned with the saved, since they did not commit the obscene deed, but rather denounced it. From Qatadah and ʿAta' al-Khurasani, the substance of which is that those who committed this deed were avoided by the rest of the people of the town, and those among them who forbade them did so, but they did not accept. So they used to spend the night alone and lock doors between themselves and them as a barrier, anticipating their destruction. One day they woke up and the doors of their quarter were locked, and they did not open them. The day rose and the forenoon grew intense, so the rest of the people of the town ordered a man to climb ladders and look down upon them from above. When he looked upon them, behold, they were apes with tails, howling and running about. They opened the doors for them, and the apes recognized their relatives, but their relatives did not recognize them. They began to seek refuge with them, and the forbidders said to them: "Did we not forbid you from your deed?" The apes nodded their heads, saying yes. Then ʿAbd Allah b. ʿAbbas wept and said: "We see many abominable things, and we do not denounce them, and we do not say anything about them." Al-ʿAwfi said, from Ibn ʿAbbas: The young men of the town became apes, and its old men became pigs. From Ibn ʿAbbas: They did not live except for a short while, then they perished; they had no offspring. Al-Dahhak said, from Ibn ʿAbbas: No metamorphosed creature ever lived more than three days, and these did not eat, drink, or produce offspring. Ibn Abi Hatim and Ibn Jarir narrated from the path of Ibn Abi Najih, from Mujahid, that he said: Their hearts were transformed, and they were not transformed into apes and pigs; it is only a parable that Allah struck, like the example of the donkey carrying books. This is authentic from him, and very strange, and contrary to the apparent meaning of the Qur'an and to what more than one of the early and later scholars have explicitly stated. And Allah knows best.

372. Tarikh (al-Tabari) 372No grade recorded

     قِصَّةُ جُرَيْجٍ أَحَدِ عُبَّادِ بَنِي إِسْرَائِيلَ   قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَمْ يَتَكَلَّمْ فِي الْمَهْدِ إِلَّا ثَلَاثَةٌ ; عِيسَى ابْنُ مَرْيَمَ قَالَ: وَكَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ عَابِدٌ يُقَالُ لَهُ: جُرَيْجٌ فَابْتَنَى صَوْمَعَةً وَتَعَبَّدَ فِيهَا قَالَ: فَذَكَرَ بَنُو إِسْرَائِيلَ عِبَادَةَ جُرَيْجٍ فَقَالَتْ بَغِيٌّ مِنْهُمْ: لَئِنْ شِئْتُمْ لِأَفْتِنَنَّهُ ! فَقَالُوا: قَدْ شِئْنَا ذَاكَ. قَالَ: فَأَتَتْهُ فَتَعَرَّضَتْ لَهُ فَلَمْ يَلْتَفِتْ إِلَيْهَا فَأَمْكَنَتْ نَفْسَهَا مِنْ رَاعٍ كَانَ يَأْوِي غَنَمَهُ إِلَى أَصْلِ صَوْمَعَةِ جُرَيْجٍ فَحَمَلَتْ فَوَلَدَتْ غُلَامًا فَقَالُوا: مِمَّنْ ؟ قَالَتْ: مِنْ جُرَيْجٍ فَأَتَوْهُ فَاسْتَنْزَلُوهُ فَشَتَمُوهُ وَضَرَبُوهُ وَهَدَمُوا صَوْمَعَتَهُ فَقَالَ: مَا شَأْنُكُمْ ؟ قَالُوا: إِنَّكَ زَنَيْتَ بِهَذِهِ الْبَغِيِّ فَوَلَدَتْ غُلَامًا فَقَالَ: وَأَيْنَ هُوَ ؟ قَالُوا: هُوَ هَذَا قَالَ: فَقَامَ فَصَلَّى وَدَعَا، ثُمَّ انْصَرَفَ إِلَى الْغُلَامِ فَطَعَنَهُ بِإِصْبَعِهِ فَقَالَ: بِاللَّهِ يَا غُلَامُ مَنْ أَبُوكَ ؟ فَقَالَ: أَنَا ابْنُ الرَّاعِي فَوَثَبُوا إِلَى جُرَيْجٍ فَجَعَلُوا يُقَبِّلُونَهُ، وَقَالُوا: نَبْنِي صَوْمَعَتَكَ مِنْ ذَهَبٍ قَالَ: لَا حَاجَةَ لِي فِي ذَلِكَ ابْنُوهَا مِنْ طِينٍ كَمَا كَانَتْ قَالَ: وَبَيْنَمَا امْرَأَةٌ فِي حِجْرِهَا ابْنٌ لَهَا تُرْضِعُهُ إِذْ مَرَّ بِهَا رَاكِبٌ ذُو شَارَةٍ فَقَالَتِ: اللَّهُمَّ اجْعَلِ ابْنِي مِثْلَ هَذَا، قَالَ: فَتَرَكَ ثَدْيَهَا وَأَقْبَلَ عَلَى الرَّاكِبِ فَقَالَ: اللَّهُمَّ لَا تَجْعَلْنِي مِثْلَهُ قَالَ: ثُمَّ عَادَ إِلَى ثَدْيِهَا فَمَصَّهُ قَالَ أَبُو هُرَيْرَةَ: فَكَأَنِّي أَنْظُرُ إِلَى رَسُولِ اللَّهِ ﷺ يَحْكِي صَنِيعَ الصَّبِيِّ، وَوَضَعَ أُصْبَعَهُ فِي فَمِهِ يَمَصُّهَا، ثُمَّ مُرَّ بِأَمَةٍ تُضْرَبُ فَقَالَتِ: اللَّهُمَّ لَا تَجْعَلِ ابْنِي مِثْلَهَا قَالَ: فَتَرَكَ ثَدْيَهَا، وَأَقْبَلَ عَلَى الْأَمَةِ فَقَالَ: اللَّهُمَّ اجْعَلْنِي مِثْلَهَا قَالَ: فَذَاكَ حِينَ تَرَاجَعَا الْحَدِيثَ فَقَالَتْ: حَلْقَى ! مَرَّ الرَّاكِبُ ذُو الشَّارَةِ فَقُلْتُ: اللَّهُمَّ اجْعَلِ ابْنِي مِثْلَهُ فَقُلْتَ: اللَّهُمَّ لَا تَجْعَلْنِي مِثْلَهُ، وَمُرَّ بِهَذِهِ الْأَمَةِ فَقُلْتُ: اللَّهُمَّ لَا تَجْعَلِ ابْنِي مِثْلَهَا فَقُلْتَ: اللَّهُمَّ اجْعَلْنِي مِثْلَهَا فَقَالَ: يَا أُمَّتَاهُ إِنَّ الرَّاكِبَ ذُو الشَّارَةِ جَبَّارٌ مِنَ الْجَبَابِرَةِ، وَإِنَّ هَذِهِ الْأُمَّةَ يَقُولُونَ: زَنَتْ وَلَمْ تَزْنِ، وَسَرَقَتْ وَلَمْ تَسْرِقْ، وَهِيَ تَقُولُ: حَسْبِيَ اللَّهُ وعَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ قَالَ: كَانَ جُرَيْجٌ يَتَعَبَّدُ فِي صَوْمَعَتِهِ قَالَ: فَأَتَتْهُ أُمُّهُ فَقَالَتْ: يَا جُرَيْجُ أَنَا أُمُّكَ فَكَلِّمْنِي قَالَ: وَكَانَ أَبُو هُرَيْرَةَ يَصِفُ كَمَا كَانَ رَسُولُ اللَّهِ ﷺ يَصِفُهَا، وَضَعَ يَدَهُ عَلَى حَاجِبِهِ الْأَيْمَنِ قَالَ: فَصَادَفَتْهُ يُصَلِّي قَالَ: يَا رَبِّ أُمِّي وَصَلَاتِي فَاخْتَارَ صَلَاتَهُ فَرَجَعَتْ ثُمَّ أَتَتْهُ فَصَادَفَتْهُ يُصَلِّي فَقَالَتْ: يَا جُرَيْجُ أَنَا أُمُّكَ فَكَلِّمْنِي فَقَالَ: يَا رَبِّ أُمِّي وَصَلَاتِي فَاخْتَارَ صَلَاتَهُ فَقَالَتِ: اللَّهُمَّ هَذَا جُرَيْجٌ وَإِنَّهُ ابْنِي، وَإِنِّي كَلَّمْتُهُ فَأَبَى أَنْ يُكَلِّمَنِي، اللَّهُمَّ فَلَا تُمِتْهُ حَتَّى تُرِيَهُ الْمُومِسَاتِ. وَلَوْ دَعَتْ عَلَيْهِ أَنْ يُفْتَتَنَ لَافْتَتَنَ قَالَ: وَكَانَ رَاعٍ يَأْوِي إِلَى دَيْرِهِ فَخَرَجَتِ امْرَأَةٌ فَوَقَعَ عَلَيْهَا الرَّاعِي فَوَلَدَتْ غُلَامًا فَقِيلَ: مِمَّنْ هَذَا ؟ فَقَالَتْ: هُوَ مِنْ صَاحِبِ الدَّيْرِ، فَأَقْبَلُوا بِفُئُوسِهِمْ وَمِسَاحِيهِمْ وَأَقْبَلُوا إِلَى الدَّيْرِ فَنَادَوْهُ فَلَمْ يُكَلِّمْهُمْ، فَأَقْبَلُوا يَهْدِمُونَ دَيْرَهُ فَنَزَلَ إِلَيْهِمْ فَقَالُوا: سَلْ هَذِهِ الْمَرْأَةَ قَالَ أُرَاهُ تَبَسَّمَ قَالَ: ثُمَّ مَسَحَ رَأْسَ الصَّبِيَّ فَقَالَ: مَنْ أَبُوكَ ؟ قَالَ: رَاعِي الضَّأْنِ قَالُوا: يَا جُرَيْجُ نَبْنِي مَا هَدَمْنَا مِنْ دَيْرِكَ بِالذَّهَبِ وَالْفِضَّةِ قَالَ: لَا وَلَكِنْ أَعِيدُوهُ كَمَا كَانَ فَفَعَلُوا وعَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ يُقَالُ لَهُ جُرَيْجٌ كَانَ يَتَعَبَّدُ فِي صَوْمَعَتِهِ، فَأَتَتْهُ أُمُّهُ ذَاتَ يَوْمٍ فَنَادَتْهُ فَقَالَتْ: أَيْ جُرَيْجُ أَيْ بُنَيَّ أَشْرِفْ عَلَيَّ أُكَلِّمْكَ أَنَا أَمُّكَ أَشْرِفْ عَلَيَّ فَقَالَ: أَيْ رَبِّي صَلَاتِي وَأُمِّي فَأَقْبَلَ عَلَى صَلَاتِهِ، ثُمَّ عَادَتْ فَنَادَتْهُ مِرَارًا فَقَالَتْ: أَيْ جُرَيْجُ أَيْ بُنَيَّ أَشْرِفْ عَلَيَّ فَقَالَ: أَيْ رَبِّ صَلَاتِي وَأُمِّي فَأَقْبَلَ عَلَى صَلَاتِهِ فَقَالَتِ: اللَّهُمَّ لَا تُمِتْهُ حَتَّى تُرِيَهُ الْمُومِسَةَ. وَكَانَتْ رَاعِيَةً تَرْعَى غَنَمًا لِأَهْلِهَا، ثُمَّ تَأْوِي إِلَى ظِلِّ صَوْمَعَتِهِ فَأَصَابَتْ فَاحِشَةً فَحَمَلَتْ فَأُخِذَتْ، - وَكَانَ مَنْ زَنَى مِنْهُمْ قُتِلَ - فَقَالُوا: مِمَّنْ ؟ قَالَتْ: مِنْ جُرَيْجٍ صَاحِبِ الصَّوْمَعَةِ فَجَاءُوا بِالْفُئُوسِ وَالْمُرُورِ فَقَالُوا: أَيْ جُرَيْجُ أَيْ مُرَاءٍ انْزِلْ فَأَبَى وَأَقْبَلَ عَلَى صِلَاتِهِ يُصَلِّي، فَأَخَذُوا فِي هَدْمِ صَوْمَعَتِهِ، فَلَمَّا رَأَى ذَلِكَ نَزَلَ فَجَعَلُوا فِي عُنُقِهِ وَعُنُقِهَا حَبْلًا فَجَعَلُوا يَطُوفُونَ بِهِمَا فِي النَّاسِ، فَوَضَعَ أُصْبُعَهُ عَلَى بَطْنِهَا فَقَالَ: أَيْ غُلَامُ مَنْ أَبُوكَ ؟ فَقَالَ: أَبِي فُلَانٌ رَاعِي الضَّأْنِ. فَقَبَّلُوهُ وَقَالُوا: إِنْ شِئْتَ بَنَيْنَا لَكَ صَوْمَعَتَكَ مِنْ ذَهَبٍ وَفِضَّةٍ. قَالَ أَعِيدُوهَا كَمَا كَانَتْ.. وَهَذَا سِيَاقٌ غَرِيبٌ، وَإِسْنَادُهُ عَلَى شَرْطِ مُسْلِمٍ وَلَمْ يُخْرِجْهُ أَحَدٌ مِنْ أَصْحَابِ الْكُتُبِ مِنْ هَذَا الْوَجْهِ. فَهَؤُلَاءِ ثَلَاثَةٌ تَكَلَّمُوا فِي الْمَهْدِ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ وَصَاحِبُ جُرَيْجٍ ابْنُ الْبَغِيِّ مِنَ الرَّاعِي كَمَا سَمِعْتَ وَالثَّالِثُ ابْنُ الْمَرْأَةِ الَّتِي كَانَتْ تُرْضِعُهُ فَتَمَنَّتْ لَهُ أَنْ يَكُونَ كَصَاحِبِ الشَّارَةِ الْحَسَنَةِ فَتَمَنَّى أَنْ يَكُونَ كَتِلْكَ الْأَمَةِ الْمَتْهُومَةِ بِمَا هِيَ بَرِيئَةٌ مِنْهُ، وَهِيَ تَقُولُ: حَسْبِيَ اللَّهُ وَنِعْمَ الْوَكِيلُ.

     ✧ The story of Jurayj, one of the devotees of the Children of Israel Imam Ahmad said with his chain of transmission from Abu Hurayrah that he said: The Messenger of Allah ﷺ said: None spoke in the cradle except three: Jesus son of Mary. He said: And there was among the Children of Israel a devout man called Jurayj, so he built a hermitage and devoted himself to worship in it. He said: The Children of Israel mentioned the worship of Jurayj, so a prostitute among them said: If you wish, I will surely tempt him! They said: We wish that. He said: So she came to him and offered herself to him, but he paid no attention to her. Then she gave herself to a shepherd who used to shelter his sheep at the base of Jurayj's hermitage, and she became pregnant and gave birth to a boy. They said: From whom? She said: From Jurayj. So they came to him, made him come down, reviled him, beat him, and demolished his hermitage. He said: What is your affair? They said: You committed adultery with this prostitute, and she gave birth to a boy. He said: And where is he? They said: He is this one. He said: So he stood, prayed, and supplicated, then turned to the boy and poked him with his finger, saying: By Allah, O boy, who is your father? He said: I am the son of the shepherd. So they rushed to Jurayj and began kissing him, and they said: We will rebuild your hermitage of gold. He said: I have no need of that; rebuild it of clay as it was. He said: And while a woman had in her lap a son of hers whom she was suckling, a rider with a fine appearance passed by her, so she said: O Allah, make my son like this one. He said: So he left her breast and turned to the rider and said: O Allah, do not make me like him. He said: Then he returned to her breast and sucked it. Abu Hurayrah said: It is as if I am looking at the Messenger of Allah ﷺ imitating the child's action, and he placed his finger in his mouth and sucked it. Then a slave woman was passed by while being beaten, so she said: O Allah, do not make my son like her. He said: So he left her breast and turned to the slave woman and said: O Allah, make me like her. He said: That was when they exchanged words, so she said: May you be bereft! The rider with the fine appearance passed by, and I said: O Allah, make my son like him, but you said: O Allah, do not make me like him. And this slave woman was passed by, and I said: O Allah, do not make my son like her, but you said: O Allah, make me like her. He said: O my mother, the rider with the fine appearance is a tyrant among tyrants, and this slave woman—they say: She committed adultery, but she did not commit adultery; and she stole, but she did not steal, and she says: Allah is sufficient for me. And from Abu Hurayrah, from the Prophet ﷺ, who said: Jurayj was worshipping in his hermitage. He said: His mother came to him and said: O Jurayj, I am your mother, so speak to me. He said: And Abu Hurayrah described as the Messenger of Allah ﷺ used to describe her: he placed his hand over his right eyebrow. He said: She found him praying. He said: O Lord, my mother and my prayer—so he chose his prayer. She returned, then came to him again and found him praying, and she said: O Jurayj, I am your mother, so speak to me. He said: O Lord, my mother and my prayer—so he chose his prayer. She said: O Allah, this is Jurayj, and he is my son, and I spoke to him, but he refused to speak to me. O Allah, do not let him die until You show him prostitutes. And had she supplicated against him that he be tempted, he would have been tempted. He said: There was a shepherd who used to shelter at his monastery, so a woman went out, and the shepherd fell upon her, and she gave birth to a boy. It was said: From whom is this? She said: He is from the companion of the monastery. So they came with their axes and shovels and came to the monastery, and they called him, but he did not speak to them. So they began demolishing his monastery, and he came down to them. They said: Ask this woman. He said: I think he smiled. He said: Then he wiped the boy's head and said: Who is your father? He said: The shepherd of the sheep. They said: O Jurayj, we will rebuild what we demolished of your monastery with gold and silver. He said: No, but restore it as it was. So they did. And from Abu Hurayrah, that the Messenger of Allah ﷺ said: There was among the Children of Israel a man called Jurayj who was worshipping in his hermitage. His mother came to him one day and called him, saying: O Jurayj, O my son, look down at me so I may speak to you; I am your mother; look down at me. He said: O my Lord, my prayer and my mother—and he turned to his prayer. Then she returned and called him several times, saying: O Jurayj, O my son, look down at me. He said: O Lord, my prayer and my mother—and he turned to his prayer. She said: O Allah, do not let him die until You show him the prostitute. There was a shepherdess who grazed sheep for her family, then she would shelter in the shade of his hermitage. She committed an indecency and became pregnant, so she was seized—and whoever among them committed adultery was killed—so they said: From whom? She said: From Jurayj, the companion of the hermitage. So they came with axes and spades and said: O Jurayj, O hypocrite, come down. But he refused and turned to his prayer, praying. So they began demolishing his hermitage, and when he saw that, he came down. They placed a rope around his neck and her neck and made them go around among the people. Then he placed his finger on her belly and said: O boy, who is your father? He said: My father is so-and-so, the shepherd of the sheep. So they kissed him and said: If you wish, we will build your hermitage for you of gold and silver. He said: Restore it as it was. This is an unusual wording, and its chain is upon the condition of Muslim, but none of the authors of the books have related it from this route. So these are three who spoke in the cradle: Jesus son of Mary ﷺ, the companion of Jurayj, the son of the prostitute from the shepherd, as you have heard, and the third is the son of the woman who was suckling him, who wished for him that he be like the one with the fine appearance, but he wished to be like that slave woman who was accused of what she was innocent of, and she says: Allah is sufficient for me, and excellent is the Disposer of affairs.

373. Tarikh (al-Tabari) 373No grade recorded

     قِصَّةُ بَرْصِيصَا وَهِيَ عَكْسُ قَضِيَّةِ جُرَيْجٍ فَإِنَّ جُرَيْجًا عُصِمَ، وَذَلِكَ فُتِنَ. عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ فِي هَذِهِ الْآيَةِ كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ  فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا وَذَلِكَ جَزَاءُ الظَّالِمِينَ [ الْحَشْرِ: 16، 17 ] قَالَ ابْنُ مَسْعُودٍ: وَكَانَتِ امْرَأَةٌ تَرْعَى الْغَنَمَ وَكَانَ لَهَا إِخْوَةٌ أَرْبَعَةٌ، وَكَانَتْ تَأْوِي بِاللَّيْلِ إِلَى صَوْمَعَةِ رَاهِبٍ. قَالَ: فَنَزَلَ الرَّاهِبُ فَفَجَرَ بِهَا فَحَمَلَتْ فَأَتَاهُ الشَّيْطَانُ فَقَالَ لَهُ: اقْتُلْهَا ثُمَّ ادْفِنْهَا فَإِنَّكَ رَجُلٌ مُصَدَّقٌ يُسْمَعُ قَوْلُكَ فَقَتَلَهَا، ثُمَّ دَفَنَهَا قَالَ: فَأَتَى الشَّيْطَانُ إِخْوَتَهَا فِي الْمَنَامِ فَقَالَ لَهُمْ: إِنَّ الرَّاهِبَ صَاحِبُ الصَّوْمَعَةِ فَجَرَ بِأُخْتِكُمْ فَلَمَّا أَحْبَلَهَا قَتَلَهَا، ثُمَّ دَفَنَهَا فِي مَكَانِ كَذَا وَكَذَا، فَلَمَّا أَصْبَحُوا قَالَ رَجُلٌ مِنْهُمْ: وَاللَّهِ لَقَدْ رَأَيْتُ الْبَارِحَةَ رُؤْيًا مَا أَدْرِي أَقُصُّهَا عَلَيْكُمْ أَمْ أَتْرُكُ ؟ قَالُوا: لَا بَلْ قُصَّهَا عَلَيْنَا، قَالَ: فَقَصَّهَا فَقَالَ الْآخَرُ: وَأَنَا وَاللَّهِ لَقَدْ رَأَيْتُ ذَلِكَ فَقَالَ الْآخَرُ: وَأَنَا وَاللَّهِ لَقَدْ رَأَيْتُ ذَلِكَ قَالُوا: فَوَاللَّهِ مَا هَذَا إِلَّا لِشَيْءٍ فَانْطَلَقُوا فَاسْتَعَدَوْا مَلِكَهُمْ عَلَى ذَلِكَ الرَّاهِبِ فَأَتَوْهُ فَأَنْزَلُوهُ، ثُمَّ انْطَلَقُوا بِهِ فَأَتَاهُ الشَّيْطَانُ فَقَالَ: إِنِّي أَنَا الَّذِي أَوْقَعْتُكَ فِي هَذَا، وَلَنْ يُنْجِيَكَ مِنْهُ غَيْرِي فَاسْجُدْ لِي سَجْدَةً وَاحِدَةً وَأُنَجِّيَكَ مِمَّا أَوْقَعْتُكَ فِيهِ، قَالَ: فَسَجَدَ لَهُ، فَلَمَّا أَتَوْا بِهِ مَلِكَهُمْ تَبَرَّأَ مِنْهُ وَأُخِذَ فَقُتِلَ، وَقَدْ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ بِسِيَاقٍ آخَرَ فعَنْ أَبِي إِسْحَاقَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ نَهِيكٍ سَمِعْتُ عَلِيًّا يَقُولُ: إِنَّ رَاهِبًا تَعَبَّدَ سِتِّينَ سَنَةً، وَإِنَّ الشَّيْطَانَ أَرَادَهُ فَأَعْيَاهُ فَعَمَدَ إِلَى امْرَأَةٍ فَأَجَنَّهَا، وَلَهَا إِخْوَةٌ فَقَالَ لِإِخْوَتِهَا: عَلَيْكُمْ بِهَذَا الْقَسِّ فَيُدَاوِيَهَا قَالَ: فَجَاءُوا بِهَا إِلَيْهِ فَدَاوَاهَا وَكَانَتْ عِنْدَهُ فَبَيْنَمَا هُوَ يَوْمًا عِنْدَهَا، إِذْ أَعْجَبَتْهُ فَأَتَاهَا فَحَمَلَتْ فَعَمَدَ إِلَيْهَا فَقَتَلَهَا، فَجَاءَ إِخْوَتُهَا فَقَالَ الشَّيْطَانُ: لِلرَّاهِبِ أَنَا صَاحِبُكَ إِنَّكَ أَعْيَيْتَنِي أَنَا صَنَعْتُ هَذَا بِكَ فَأَطِعْنِي أُنَجِّكَ مِمَّا صَنَعْتُ بِكَ، اسْجُدْ لِي سَجْدَةً فَسَجَدَ لَهُ فَلَمَّا سَجَدَ لَهُ قَالَ: إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ فَذَلِكَ قَوْلُهُ كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ. وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَلَى صِفَةٍ أُخْرَى ]. فعن عَبْدُ الْمُنْعِمِ بْنُ إِدْرِيسَ، عَنْ أَبِيهِ قَالَ: ذَكَرَ وَهْبُ بْنُ مُنَبِّهٍ أَنَّ عَابِدًا كَانَ فِي بَنِي إِسْرَائِيلَ، وَكَانَ مِنْ أَعْبَدِ أَهْلِ زَمَانِهِ، وَكَانَ فِي زَمَانِهِ ثَلَاثَةُ إِخْوَةٌ وَكَانَتْ لَهُمْ أُخْتٌ وَكَانَتْ بِكْرًا [، لَيْسَتْ لَهُمْ أُخْتٌ غَيْرُهَا ] فَخَرَجَ الْبَعْثُ عَلَيْهِمْ فَلَمْ يَدْرُوا عِنْدَ مَنْ يُخَلِّفُونَ أُخْتَهُمْ وَلَا مَنْ يَأْمَنُونَ عَلَيْهَا [ وَلَا عِنْدَ مَنْ يَضَعُونَهَا ]، فَأَجْمَعَ رَأْيُهُمْ عَلَى أَنْ يُخَلِّفُوهَا عِنْدَ عَابِدِ بَنِي إِسْرَائِيلَ [ كَانَ ثِقَةً فِي أَنْفُسِهِمْ، فَأَتَوْهُ ] فَسَأَلُوهُ أَنْ يُخَلِّفُوهَا عِنْدَهُ فَأَبَى ذَلِكَ فَلَمْ يَزَالُوا بِهِ حَتَّى أَطَاعَهُمْ. فَقَالَ: أَنْزِلُوهَا فِي بَيْتٍ حِذَاءَ صَوْمَعَتِي فَأَنْزَلُوهَا فِي ذَلِكَ الْبَيْتِ، ثُمَّ انْطَلَقُوا وَتَرَكُوهَا، فَمَكَثَتْ فِي جِوَارِ ذَلِكَ الْعَابِدِ زَمَانًا يُنْزِلُ إِلَيْهَا الطَّعَامَ مِنْ [ صَوْمَعَتِهِ ] فَيَضَعُهُ عِنْدَ بَابِ الصَّوْمَعَةِ، ثُمَّ يُغْلِقُ بَابَهُ وَيَصْعَدُ فِي صَوْمَعَتِهِ، ثُمَّ يَأْمُرُهَا فَتَخْرُجُ مِنْ بَيْتِهَا فَتَأْخُذُ مَا وُضِعَ لَهَا مِنَ الطَّعَامِ قَالَ: فَتَلَطَّفَ لَهُ الشَّيْطَانُ فَلَمْ يَزَلْ يُرَغِّبُهُ فِي الْخَيْرِ وَيُعَظِّمُ عَلَيْهِ خُرُوجَ الْجَارِيَةِ مِنْ بَيْتِهَا نَهَارًا وَيُخَوِّفُهُ أَنْ يَرَاهَا أَحَدٌ فَيُعَلِّقُهَا، فَلَمْ يَزَلْ حَتَّى مَشَى بِطَعَامِهَا حَتَّى وَضَعَهُ عَلَى بَابِ بَيْتِهَا، وَلَا يُكَلِّمَهَا. قَالَ: فَلَبِثَ بِذَلِكَ زَمَانًا ثُمَّ جَاءَهُ إِبْلِيسُ فَرَغَّبَهُ فِي الْخَيْرِ وَالْأَجْرِ [ وَحَضَّهُ عَلَيْهِ ] وَقَالَ: لَوْ كُنْتَ تَمْشِي إِلَيْهَا بِطَعَامِهَا حَتَّى تَضَعَهُ فِي بَيْتِهَا كَانَ أَعْظَمَ لِأَجْرِكَ. قَالَ: فَلَمْ يَزَلْ حَتَّى مَشَى إِلَيْهَا بِطَعَامِهَا حَتَّى يَضَعَهُ فِي بَيْتِهَا. قَالَ: فَثَبَتَ بِذَلِكَ زَمَانًا، ثُمَّ جَاءَهُ إِبْلِيسٌ فَرَغَّبَهُ فِي الْخَيْرِ وَحَضَّهُ عَلَيْهِ، وَقَالَ لَهُ: لَوْ كُنْتَ تُكَلِّمُهَا وَتُحَدِّثُهَا حَتَّى تَسْتَأْنِسَ بِحَدِيثِكَ، فَإِنَّهَا قَدِ اسْتَوْحَشَتْ وَحْشَةً شَدِيدَةً قَالَ: فَلَمْ يَزَلْ بِهِ حَتَّى حَدَّثَهَا زَمَانًا يَطْلُعُ إِلَيْهَا مِنْ صَوْمَعَتِهِ، قَالَ: ثُمَّ أَتَاهُ إِبْلِيسُ بَعْدَ ذَلِكَ فَقَالَ: لَوْ كُنْتَ تَنْزِلُ إِلَيْهَا فَتَقْعُدُ عَلَى بَابِ صَوْمَعَتِكَ وَتُحَدِّثُهَا، وَتَقْعُدُ هِيَ عَلَى بَابِ بَيْتِهَا فَتُحَدِّثُكَ كَانَ آنَسُ بِهَا، فَلَمْ يَزَلْ بِهِ حَتَّى أَنْزَلَهُ فَأَجْلَسَهُ عَلَى بَابِ صَوْمَعَتِهِ يُحَدِّثُهَا وَتَخْرُجُ الْجَارِيَةُ مِنْ بَيْتِهَا حَتَّى تَقْعُدَ عَلَى بَابِ بَيْتِهَا، قَالَ: فَلَبِثَا زَمَانًا يَتَحَادَثَانِ. ثُمَّ جَاءَهُ إِبْلِيسُ فَرَغَّبَهُ فِي الْخَيْرِ، فَقَالَ: لَوْ خَرَجْتَ مِنْ بَابِ صَوْمَعَتِكَ فَجَلَسْتَ قَرِيبًا مِنْهَا فَحَدَّثْتَهَا كَانَ آنَسُ لَهَا، فَلَمْ يَزَلْ بِهِ حَتَّى فَعَلَ فَلَبِثَا بِذَلِكَ زَمَانًا، ثُمَّ جَاءَهُ إِبْلِيسُ فَقَالَ: لَوْ دَنَوْتَ مِنْ بَابِ بَيْتِهَا، ثُمَّ قَالَ: لَوْ دَخَلْتَ الْبَيْتَ فَحَدَّثْتَهَا وَلَمْ [ تَتْرُكْهَا ] تُبْرِزْ وَجْهَهَا لِأَحَدٍ كَانَ أَحْسَنَ، فَلَمْ يَزَلْ بِهِ حَتَّى دَخَلَ الْبَيْتَ، فَجَعَلَ يُحَدِّثُهَا نَهَارَهُ كُلَّهُ، فَإِذَا أَمْسَى صَعَدَ فِي صَوْمَعَتِهِ. قَالَ: ثُمَّ أَتَاهُ إِبْلِيسُ بَعْدَ ذَلِكَ فَلَمْ يَزَلْ يُزَيِّنُهَا لَهُ حَتَّى ضَرَبَ الْعَابِدُ عَلَى فَخِذِهَا وَقَبَّلَهَا، فَلَمْ يَزَلْ إِبْلِيسُ يُحَسِّنُهَا فِي عَيْنِهِ وَيُسَوِّلُ لَهُ حَتَّى وَقَعَ عَلَيْهَا فَأَحْبَلَهَا، فَوَلَدَتْ غُلَامًا. فَجَاءَهُ إِبْلِيسُ فَقَالَ [ لَهُ: ] أَرَأَيْتَ إِنْ جَاءَ إِخْوَةُ هَذِهِ الْجَارِيَةِ وَقَدْ وَلَدَتْ مِنْكَ، كَيْفَ تَصْنَعُ ؟ فَاعْمَدْ إِلَى وَلَدِهَا فَاذْبَحْهُ وَادْفِنْهُ، فَإِنَّهَا سَتَكْتُمُ ذَلِكَ عَلَيْكَ مَخَافَةَ إِخْوَتِهَا، فَفَعَلَ، فَقَالَ: أَتُرَاهَا تَكْتُمُ مَا فَعَلَتْ ؟ خُذْهَا فَاذْبَحْهَا وَادْفِنْهَا مَعَ ابْنِهَا، فَذَبَحَهَا وَأَلْقَاهَا فِي الْحُفْرَةِ مَعَ ابْنِهَا، فَذَبَحَهَا كَمَا قُلْنَا، فَمَكَثَ بِذَلِكَ مَا شَاءَ اللَّهُ حَتَّى قَفَلَ إِخْوَتُهَا مِنَ الْغَزْوِ فَجَاءُوا فَسَأَلُوهُ عَنْ أُخْتِهِمْ فَنَعَاهَا لَهُمْ وَتَرَحَّمَ عَلَيْهَا وَبَكَى، وَقَالَ: كَانَتْ خَيْرَ امْرَأَةٍ وَهَذَا قَبْرُهَا، فَأَتَى إِخْوَتُهَا الْقَبْرَ، فَبَكَوْا أُخْتَهُمْ وَتَرَحَّمُوا عَلَيْهَا، وَأَقَامُوا عَلَى قَبْرِهَا أَيَّامًا، ثُمَّ انْصَرَفُوا إِلَى أَهَالِيهِمْ. فَلَمَّا جَنَّهُمُ اللَّيْلُ وَأَخَذُوا مَضَاجِعَهُمْ أَتَاهُمُ الشَّيْطَانُ فِي النَّوْمِ فَبَدَأَ بِأَكْبَرِهِمْ فَسَأَلَهُ عَنْ أُخْتِهِمْ فَأَخْبَرَهُ بِقَوْلِ الْعَابِدِ وَبِمَوْتِهَا، فَكَذَّبَهُ الشَّيْطَانُ، وَقَالَ: لَمْ يَصْدُقْكُمْ أَمْرَ أُخْتِكُمْ إِنَّهُ قَدْ أَحْبَلَ أُخْتَكُمْ وَوَلَدَتْ مِنْهُ غُلَامًا فَذَبَحَهُ وَذَبَحَهَا مَعَهُ خَوْفًا مِنْكُمْ فَأَلْقَاهَا فِي حُفَيْرَةٍ خَلْفَ بَابِ الْبَيْتِ، فَأَتَى الْأَوْسَطَ فِي مَنَامِهِ فَقَالَ لَهُ مِثْلَ ذَلِكَ، ثُمَّ أَتَى أَصْغَرَهُمْ فَقَالَ لَهُ مِثْلَ ذَلِكَ، فَلَمَّا اسْتَيْقَظَ الْقَوْمُ اسْتَيْقَظُوا مُتَعَجِّبِينَ لِمَا رَأَى كُلُّ وَاحِدٍ مِنْهُمْ، فَأَقْبَلَ بَعْضُهُمْ إِلَى بَعْضٍ يَقُولُ لَقَدْ رَأَيْتُ عَجَبًا، فَأَخْبَرَ بَعْضُهُمْ بَعْضًا مِمَّا رَأَى، فَقَالَ أَكْبَرُهُمْ: هَذَا حُلْمٌ لَيْسَ بِشَيْءٍ فَامْضُوا بِنَا وَدَعُوا هَذَا، فَقَالَ صَغِيرُهُمْ: لَا أَمْضِيَ حَتَّى آتِيَ الْمَوْضِعَ فَأَنْظُرُ فِيهِ، فَانْطَلَقُوا فَبَحَثُوا الْمَوْضِعَ فَوَجَدُوا أُخْتَهُمْ وَابْنَهَا مَذْبُوحِينَ، فَسَأَلُوا عَنْهَا الْعَابِدَ، فَصَدَّقَ قَوْلَ إِبْلِيسَ فِيمَا صَنَعَ بِهَا. قَالَ: فَاسْتَعْدَوْا عَلَيْهِمْ مَلِكَهُمْ، فَأُنْزِلَ مِنْ صَوْمَعَتِهِ وَقَدَّمُوهُ لِيُصْلَبَ، فَلَمَّا أَوْثَقُوهُ عَلَى الْخَشَبَةِ أَتَاهُ الشَّيْطَانُ فَقَالَ: قَدْ عَلِمْتَ، إِنِّي صَاحِبُكَ الَّذِي فَتَنْتُكَ فِي الْمَرْأَةِ حَتَّى أَحْبَلْتَهَا وَذَبَحْتَهَا وَابْنَهَا، فَإِنْ أَنْتَ أَطَعْتِنِي الْيَوْمَ وَكَفَرْتَ بِاللَّهِ الَّذِي خَلَقَكَ خَلَّصْتُكَ مِمَّا أَنْتَ فِيهِ، فَكَفَرَ الْعَابِدُ بِاللَّهِ سُبْحَانَهُ، فَلَمَّا كَفَرَ خَلَّى الشَّيْطَانُ بَيْنَهُ وَبَيْنَ أَصْحَابِهِ فَصَلَبُوهُ فَفِيهِ نَزَلَتْ هَذِهِ الْآيَةُ كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ إِلَى قَوْلِهِ: جَزَاءُ الظَّالِمِينَ.

     ✧ The Story of Barṣīṣā It is the opposite of the case of Jurayj, for Jurayj was protected, while that one was put to trial. On the authority of ʿAbd Allāh b. Masʿūd regarding this verse: “Like the example of Satan when he says to man, ‘Disbelieve,’ but when he disbelieves, he says, ‘I am free of you; indeed I fear Allah, Lord of the worlds.’ So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrongdoers” [al-Ḥashr: 16–17]. Ibn Masʿūd said: There was a woman who tended sheep, and she had four brothers. At night she would take shelter at the hermitage of a monk. He said: The monk came down and fornicated with her, and she became pregnant. Then Satan came to him and said: “Kill her and bury her, for you are a man who is believed and whose word is heard.” So he killed her and buried her. He said: Then Satan came to her brothers in a dream and said to them: “The monk, the owner of the hermitage, fornicated with your sister; when he made her pregnant, he killed her and buried her in such-and-such a place.” When morning came, one of them said: “By Allah, last night I saw a vision; I do not know whether to relate it to you or leave it.” They said: “No, rather relate it to us.” He said: So he related it. Then another said: “By Allah, I too saw that.” Then another said: “By Allah, I too saw that.” They said: “By Allah, this is nothing but something real.” So they went and sought help from their king against that monk. They came to him and brought him down, then went off with him. Then Satan came to him and said: “I am the one who brought you into this, and none but I can save you from it. So prostrate to me a single prostration and I will save you from what I brought you into.” He said: So he prostrated to him. When they brought him to their king, he disowned him, and he was seized and killed. It has also been related from the Commander of the Faithful ʿAlī b. Abī Ṭālib ؓ with another wording. From Abū Isḥāq: I heard ʿAbd Allāh b. Nahīk say: I heard ʿAlī say: A monk worshipped for sixty years, and Satan desired to ruin him but could not. So he turned to a woman and made her insane. She had brothers, and he said to her brothers: “Take her to this priest so that he may treat her.” He said: So they brought her to him, and he treated her, and she stayed with him. While he was one day with her, she pleased him, and he went to her and she became pregnant. Then he turned to her and killed her. Her brothers came, and Satan said to the monk: “I am your companion; you have wearied me. I did this to you, so obey me and I will save you from what I did to you. Prostrate to me one prostration.” So he prostrated to him. When he prostrated to him, he said: “I am free of you; indeed I fear Allah, Lord of the worlds.” That is His saying: “Like the example of Satan when he says to man, ‘Disbelieve,’ but when he disbelieves, he says, ‘I am free of you; indeed I fear Allah, Lord of the worlds.’” This ḥadīth has also been related in another form. From ʿAbd al-Munʿim b. Idrīs, from his father, who said: Wahb b. Munabbih mentioned that there was a worshipper among the Children of Israel, and he was one of the most devout people of his time. In his time there were three brothers who had a sister, and she was a virgin [they had no other sister]. An expedition was called for them, and they did not know with whom to leave their sister, nor whom they could trust with her [nor with whom to place her]. Their opinion settled on leaving her with the worshipper of the Children of Israel [he was trustworthy in their eyes, so they came to him] and asked him to leave her with him, but he refused. They kept at him until he complied. He said: “Put her in a house opposite my hermitage.” So they put her in that house, then departed and left her. She stayed in the vicinity of that worshipper for some time. He would lower food to her from [his hermitage] and place it at the door of the hermitage, then lock his door and go up into his hermitage, then order her to come out of her house and take what had been placed for her of food. He said: Satan was subtle with him and kept enticing him to do good and made it seem grave for the girl to come out of her house in the daytime, and frightened him that someone might see her and attach himself to her. He kept at it until he carried her food and placed it at the door of her house, without speaking to her. He said: He remained like that for some time. Then Iblīs came to him and enticed him to goodness and reward [and urged him to it] and said: “If you were to carry her food to her and place it in her house, your reward would be greater.” He said: He kept at him until he carried her food to her and placed it in her house. He said: He remained like that for some time. Then Iblīs came to him and enticed him to goodness and urged him to it, and said to him: “If you were to speak to her and converse with her so that she becomes familiar with your talk, for she has felt severe loneliness.” He said: He kept at him until he conversed with her for some time, looking out to her from his hermitage. He said: Then Iblīs came to him after that and said: “If you were to come down to her and sit at the door of your hermitage and converse with her, and she sits at the door of her house and converses with you, that would be more companionable for her.” He kept at him until he brought him down and seated him at the door of his hermitage, conversing with her, and the girl would come out of her house and sit at the door of her house. He said: They remained for some time conversing. Then Iblīs came to him and enticed him to goodness, saying: “If you were to come out from the door of your hermitage and sit near her and converse with her, that would be more companionable for her.” He kept at him until he did so, and they remained like that for some time. Then Iblīs came to him and said: “If you were to draw near to the door of her house.” Then he said: “If you were to enter the house and converse with her, and not [let her] show her face to anyone, that would be better.” He kept at him until he entered the house and spent his whole day conversing with her; when evening came, he went up to his hermitage. He said: Then Iblīs came to him after that and kept beautifying her for him until the worshipper struck her thigh and kissed her. Iblīs kept making her attractive in his eyes and embellishing the matter for him until he lay with her and made her pregnant, and she gave birth to a boy. Then Iblīs came to him and said [to him]: “Have you considered, if the brothers of this girl come and she has borne a child from you, what will you do? Go to her child, slaughter him, and bury him, for she will conceal that from you out of fear of her brothers.” So he did. Then he said: “Do you think she will conceal what she did? Take her, slaughter her, and bury her with her son.” So he slaughtered her and threw her into the pit with her son, as we said. He remained in that state as long as Allah willed until her brothers returned from the expedition. They came and asked him about their sister. He mourned her to them, showed mercy for her, and wept, saying: “She was the best of women, and this is her grave.” Her brothers came to the grave and wept for their sister and showed mercy for her, and stayed at her grave for some days, then went back to their families. When night covered them and they took to their beds, Satan came to them in sleep. He began with the eldest and asked him about their sister, and he told him what the worshipper had said and of her death. Satan called him a liar and said: “He has not told you the truth about your sister. He made your sister pregnant, and she bore him a boy, and he slaughtered him and slaughtered her with him, out of fear of you, and threw her into a small pit behind the door of the house.” Then he came to the middle one in his sleep and said the same to him, then to the youngest and said the same. When the people awoke, they awoke astonished at what each of them had seen. They turned to one another, saying: “I have seen something strange.” Each told the others what he had seen. The eldest said: “This is a dream; it is nothing. Come with us and leave this.” But the youngest said: “I will not go until I come to the place and look into it.” So they went and dug at the place and found their sister and her son slaughtered. They asked the worshipper about her, and he confirmed what Iblīs had said about what he had done to her. He said: They sought help from their king against him. He was brought down from his hermitage and put forward to be crucified. When they bound him to the wood, Satan came to him and said: “You know that I am your companion who tempted you with the woman until you made her pregnant and slaughtered her and her son. If you obey me today and disbelieve in Allah who created you, I will deliver you from what you are in.” So the worshipper disbelieved in Allah, glorified be He. When he disbelieved, Satan left him to his companions, and they crucified him. It was about him that this verse was revealed: “Like the example of Satan when he says to man, ‘Disbelieve,’ but when he disbelieves, he says, ‘I am free of you; indeed I fear Allah’” up to His saying: “the recompense of the wrongdoers.”

374. Tarikh (al-Tabari) 374No grade recorded

     قِصَّةُ الثَّلَاثَةِ الَّذِينَ أَوَوْا إِلَى الْغَارِ فَانْطَبَقَ عَلَيْهِمْ  فَتَوَسَّلُوا إِلَى اللَّهِ تَعَالَى بِصَالِحِ أَعْمَالِهِمْ فَفُرِّجَ عَنْهُمْ قَالَ الْإِمَامُ الْبُخَارِيُّ: بسنده عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: بَيْنَمَا ثَلَاثَةُ نَفَرٍ مِمَّنْ كَانَ قَبْلَكُمْ يَمْشُونَ إِذْ أَصَابَهُمْ مَطَرٌ فَأَوَوْا إِلَى غَارٍ فَانْطَبَقَ عَلَيْهِمْ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: إِنَّهُ وَاللَّهِ يَا هَؤُلَاءِ لَا يُنَجِّيكُمْ إِلَّا الصِّدْقُ فَلْيَدْعُ كُلُّ رَجُلٍ مِنْكُمْ بِمَا يَعْلَمُ أَنَّهُ قَدْ صَدَقَ فِيهِ فَقَالَ وَاحِدٌ مِنْهُمُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي أَجِيرٌ، عَمِلَ لِي عَلَى فَرَقٍ مِنْ أَرُزٍّ فَذَهَبَ وَتَرَكَهُ، وَأَنِّي عَمَدْتُ إِلَى ذَلِكَ الْفَرَقِ فَزَرَعْتُهُ فَصَارَ مِنْ أَمْرِهِ أَنِّي اشْتَرَيْتُ مِنْهُ بَقَرًا، وَأَنَّهُ أَتَانِي يَطْلُبُ أَجْرَهُ فَقُلْتُ: اعْمَدْ إِلَى تِلْكَ الْبَقَرِ فَسُقْهَا فَقَالَ لِي: إِنَّمَا لِي عِنْدَكَ فَرَقٌ مِنْ أَرُزٍّ فَقُلْتُ لَهُ: اعْمَدْ إِلَى تِلْكَ الْبَقَرِ فَإِنَّهَا مِنْ ذَلِكَ الْفَرَقِ فَسَاقَهَا فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ فَفَرِّجْ عَنَّا فَانْسَاخَتْ عَنْهُمُ الصَّخْرَةُ. فَقَالَ الْآخَرُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي أَبَوَانِ شَيْخَانِ كَبِيرَانِ، وَكُنْتُ آتِيهُمَا كُلَّ لَيْلَةٍ بِلَبَنِ غَنَمٍ لِي فَأَبْطَأْتُ عَنْهُمَا لَيْلَةً فَجِئْتُ وَقَدْ رَقَدَا، وَأَهْلِي وَعِيَالِي يَتَضَاغَوْنَ مِنَ الْجُوعِ، وَكُنْتُ لَا أَسْقِيهِمْ حَتَّى يَشْرَبَ أَبَوَايَ فَكَرِهْتُ أَنْ أُوقِظَهُمَا، وَكَرِهْتُ أَنْ أَدَعَهُمَا فَيَسْتَكِنَّا لِشَرْبَتِهِمَا فَلَمْ أَزَلْ أَنْتَظِرُ حَتَّى طَلَعَ الْفَجْرَ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ فَفَرِّجْ عَنَّا، فَانْسَاخَتْ عَنْهُمُ الصَّخْرَةُ حَتَّى نَظَرُوا إِلَى السَّمَاءِ. فَقَالَ الْآخَرُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَتْ لِيَ ابْنَةُ عَمٍّ مِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَأَنِّي رَاوَدْتُهَا عَنْ نَفْسِهَا فَأَبَتْ إِلَّا أَنْ آتِيَهَا بِمِائَةِ دِينَارٍ، فَطَلَبْتُهَا حَتَّى قَدَرْتُ فَأَتَيْتُهَا بِهَا فَدَفَعْتُهَا إِلَيْهَا فَأَمْكَنَتْنِي مِنْ نَفْسِهَا، فَلَمَّا قَعَدْتُ بَيْنَ رِجْلَيْهَا قَالَتِ: اتَّقِ اللَّهَ وَلَا تَفُضَّ الْخَاتَمَ إِلَّا بِحَقِّهِ، فَقُمْتُ وَتَرَكْتُ الْمِائَةَ دِينَارٍ، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ فَفَرِّجْ عَنَّا، فَفَرَّجَ اللَّهُ عَنْهُمْ فَخَرَجُوا

     ✧ The story of the three who sought shelter in a cave and it closed upon them, so they sought intercession with Allah Almighty through their righteous deeds, and relief was granted to them. Al-Bukhārī said: with his chain of transmission from Ibn ʿUmar, that the Messenger of Allah ﷺ said: While three men from those before you were walking, rain overtook them, so they sought shelter in a cave, and it closed upon them. One of them said to the others: By Allah, O these, nothing will save you except truthfulness, so let each man among you supplicate with what he knows he has been truthful in. One of them said: O Allah, if You know that I had a hired worker who worked for me for a faraq of rice, then he went away and left it, and that I took that faraq and sowed it, and from its outcome I bought cows, and that he came to me seeking his wage, so I said: Go to those cows and drive them. He said to me: I only have with you a faraq of rice. I said to him: Go to those cows, for they are from that faraq. So he drove them. If You know that I did that out of fear of You, then grant us relief. So the rock shifted away from them. The second said: O Allah, if You know that I had two elderly parents, and I used to bring them every night the milk of my sheep, and one night I was delayed from them, and I came when they had slept, while my family and children were crying out from hunger. I would not give them drink until my parents drank, and I disliked waking them, and I disliked leaving them so that they would be deprived of their drink. I remained waiting until dawn rose. If You know that I did that out of fear of You, then grant us relief. So the rock shifted away from them until they looked at the sky. The third said: O Allah, if You know that I had a cousin, the most beloved of people to me, and that I sought to seduce her from herself, but she refused unless I brought her one hundred dinars. I sought them until I was able, then I brought them to her and handed them to her, and she gave me control over herself. When I sat between her legs, she said: Fear Allah and do not break the seal except by its right. So I stood up and left the hundred dinars. If You know that I did that out of fear of You, then grant us relief. So Allah granted them relief, and they went out.

375. Tarikh (al-Tabari) 375No grade recorded

     خَبَرُ الثَّلَاثَةِ الْأَعْمَى وَالْأَبْرَصِ وَالْأَقْرَعِ   رَوَى الْبُخَارِيُّ بسنده أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ إِنَّ ثَلَاثَةً فِي بَنِي إِسْرَائِيلَ أَبْرَصُ وَأَعْمَى وَأَقْرَعُ، بَدَا لِلَّهِ أَنْ يَبْتَلِيَهُمْ فَبَعَثَ إِلَيْهِمْ مَلَكًا فَأَتَى الْأَبْرَصَ فَقَالَ: أَيُّ شَيْءٍ أَحَبُّ إِلَيْكَ ؟ فَقَالَ: لَوْنٌ حَسَنٌ وَجِلْدٌ حَسَنٌ قَدْ قَذِرَنِي النَّاسُ قَالَ: فَمَسَحَهُ فَذَهَبَ عَنْهُ فَأُعْطِيَ لَوْنًا حَسَنًا وَجِلْدًا حَسَنًا، فَقَالَ: أَيُّ الْمَالِ أَحَبُّ الَيْكَ ؟ قَالَ: الْإِبِلُ - أَوْ قَالَ: الْبَقَرُ هُوَ شَكٌّ فِي ذَلِكَ أَنَّ الْأَبْرَصَ وَالْأَقْرَعَ قَالَ أَحَدُهُمَا: الْإِبِلُ، وَقَالَ الْآخَرُ: الْبَقَرُ - فَأُعْطِيَ نَاقَةً عُشَرَاءَ فَقَالَ: يُبَارَكُ لَكَ فِيهَا. قَالَ: وَأَتَى الْأَقْرَعَ فَقَالَ: أَيُّ شَيْءٍ أَحَبُّ إِلَيْكَ ؟ قَالَ: شَعْرٌ حَسَنٌ، وَيَذْهَبُ عَنِّي هَذَا قَدْ قَذِرَنِي النَّاسُ فَمَسَحَهُ فَذَهَبَ، وَأُعْطِيَ شَعْرًا حَسَنًا. قَالَ: فَأَيُّ الْمَالِ أَحَبُّ الَيْكَ ؟ قَالَ: الْبَقَرُ فَأَعْطَاهُ بَقَرَةً حَامِلًا، وَقَالَ: يُبَارَكُ لَكَ فِيهَا. وَأَتَى الْأَعْمَى فَقَالَ: أَيُّ شَيْءٍ أَحَبُّ الَيْكَ ؟ قَالَ: يَرُدُّ اللَّهُ إِلَيَّ بَصَرِي فَأُبْصِرُ بِهِ النَّاسَ، قَالَ: فَمَسَحَهُ فَرَدَّ اللَّهُ إِلَيْهِ بَصَرَهُ، قَالَ: فَأَيُّ الْمَالِ أَحَبُّ الَيْكَ ؟ قَالَ: الْغَنَمُ، فَأَعْطَاهُ شَاةً وَالِدًا، فَأَنْتَجَ هَذَانِ وَوَلَدَ هَذَا فَكَانَ لِهَذَا وَادٍ مِنَ الْإِبِلِ، وَلِهَذَا وَادٍ مِنَ الْبَقَرِ، وَلِهَذَا وَادٍ مِنَ الْغَنَمِ، ثُمَّ إِنَّهُ أَتَى الْأَبْرَصَ فِي صُورَتِهِ وَهَيْئَتِهِ فَقَالَ: رَجُلٌ مِسْكِينٌ تَقَطَّعَتْ بِيَ الْحِبَالُ فِي سَفَرِي فَلَا بَلَاغَ الْيَوْمَ إِلَّا بِاللَّهِ، ثُمَّ بِكَ، أَسْأَلُكَ بِالَّذِي أَعْطَاكَ اللَّوْنَ الْحَسَنَ وَالْجِلْدَ الْحَسَنَ وَالْمَالَ بَعِيرًا أَتَبَلَّغُ عَلَيْهِ فِي سَفَرِي، فَقَالَ لَهُ: إِنَّ الْحُقُوقَ كَثِيرَةٌ فَقَالَ لَهُ: كَأَنِّي أَعْرِفُكَ، أَلَمْ تَكُنْ أَبْرَصَ يَقْذَرُكَ النَّاسُ ؟ فَقِيرًا فَأَعْطَاكَ اللَّهُ عَزَّ وَجَلَّ ؟ فَقَالَ: لَقَدْ وَرِثْتُ لِكَابِرٍ عَنْ كَابِرٍ ! فَقَالَ: إِنْ كُنْتَ كَاذِبًا فَصَيَّرَكَ اللَّهُ إِلَى مَا كُنْتَ. وَأَتَى الْأَقْرَعُ فِي صُورَتِهِ وَهَيْئَتِهِ فَقَالَ لَهُ مِثْلَمَا قَالَ لِهَذَا فَرَدَّ عَلَيْهِ مِثْلَ مَا رَدَّ عَلَيْهِ هَذَا فَقَالَ: إِنْ كُنْتَ كَاذِبًا فَصَيَّرَكَ اللَّهُ إِلَى مَا كُنْتَ. وَأَتَى الْأَعْمَى فِي صُورَتِهِ فَقَالَ: رَجُلٌ مِسْكِينٌ، وَابْنُ سَبِيلٍ، وَتَقَطَّعَتْ بِيَ الْحِبَالُ فِي سَفَرِي فَلَا بَلَاغَ الْيَوْمَ إِلَّا بِاللَّهِ ثُمَّ بِكَ، أَسْأَلُكَ بِالَّذِي رَدَّ عَلَيْكَ بَصَرَكَ، شَاةً أَتَبَلَّغُ بِهَا فِي سَفَرِي فَقَالَ: قَدْ كُنْتُ أَعْمَى فَرَدَّ اللَّهُ إِلَيَّ بَصَرِي، وَفَقِيرًا فَقَدْ أَغْنَانِي فَخُذْ مَا شِئْتَ فَوَاللَّهِ لَا أَجْهَدُكَ الْيَوْمَ بِشَيْءٍ أَخَذْتَهُ لِلَّهِ عَزَّ وَجَلَّ، فَقَالَ: أَمْسِكْ مَالَكَ فَإِنَّمَا ابْتُلِيتُمْ فَقَدْ ؓ وَسَخِطَ عَلَى صَاحِبَيْكَ هَذَا لَفْظُ الْبُخَارِيِّ فِي أَحَادِيثِ بَنِي إِسْرَائِيلَ.

     ✧ The story of the three: the blind man, the leper, and the bald man Al-Bukhārī related with his chain of transmission that Abū Hurayrah reported that he heard the Messenger of God ﷺ say: "There were three men among the Children of Israel: a leper, a blind man, and a bald man. God willed to test them, so He sent an angel to them. He came to the leper and said: 'What thing is most beloved to you?' He said: 'A good complexion and good skin, for the people have found me repulsive.' He said: 'So he wiped him, and it went away from him. He was given a good complexion and good skin.' He said: 'What kind of wealth is most beloved to you?' He said: 'Camels' — or he said: 'Cows'; there is doubt about that, that the leper and the bald man, one of them said 'camels' and the other said 'cows' — so he was given a pregnant she-camel. He said: 'May you be blessed in it.' He said: 'And he came to the bald man and said: "What thing is most beloved to you?" He said: "Good hair, and that this may go away from me, for the people have found me repulsive." So he wiped him, and it went away, and he was given good hair. He said: "So what kind of wealth is most beloved to you?" He said: "Cows." So he gave him a pregnant cow, and said: "May you be blessed in it."' And he came to the blind man and said: 'What thing is most beloved to you?' He said: 'That God restore my sight to me so that I may see people by it.' He said: 'So he wiped him, and God restored his sight to him.' He said: 'So what kind of wealth is most beloved to you?' He said: 'Sheep.' So he gave him a sheep that had given birth. These two gave birth, and this one produced offspring. So this one had a valley of camels, this one a valley of cows, and this one a valley of sheep. Then he came to the leper in his form and appearance and said: 'A poor man who has been cut off by the ropes in my journey, so there is no means of conveyance today except by God, then by you. I ask you by the One who gave you a good complexion and good skin and wealth, for a camel to get me along on my journey.' He said to him: 'Indeed the obligations are many.' He said to him: 'It is as if I know you. Were you not a leper whom the people found repulsive? Poor, and God, Mighty and Majestic, gave you?' He said: 'I inherited this from noble ancestors!' He said: 'If you are lying, may God return you to what you were.' And he came to the bald man in his form and appearance and said to him the same as he said to this one, and he answered him the same as this one answered him. He said: 'If you are lying, may God return you to what you were.' And he came to the blind man in his form and said: 'A poor man and a wayfarer, and the ropes have cut me off in my journey, so there is no means of conveyance today except by God, then by you. I ask you by the One who restored your sight to you, for a sheep to get me along with in my journey.' He said: 'I was blind and God restored my sight to me, and poor and He enriched me. Take whatever you wish, for by God, I will not burden you today with anything you take for the sake of God, Mighty and Majestic.' He said: 'Keep your wealth, for you have only been tested. He has been pleased with you and displeased with your two companions.' This is the wording of al-Bukhārī in the accounts of the Children of Israel.

376. Tarikh (al-Tabari) 376No grade recorded

     حَدِيثُ الَّذِي اسْتَسْلَفَ مِنْ صَاحِبِهِ أَلْفَ دِينَارٍ فَأَدَّاهَا   قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ ذَكَرَ أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ أَنْ يُسْلِفَهُ أَلْفَ دِينَارٍ فَقَالَ: ائْتِنِي بِشُهَدَاءَ أُشْهِدُهُمْ قَالَ: كَفَى بِاللَّهِ شَهِيدًا قَالَ: ائْتِنِي بِكَفِيلٍ قَالَ: كَفَى بِاللَّهِ كَفِيلًا قَالَ: صَدَقْتَ فَدَفَعَهَا إِلَيْهِ إِلَى أَجَلٍ مُسَمًّى فَخَرَجَ فِي الْبَحْرِ فَقَضَى حَاجَتَهُ، ثُمَّ الْتَمَسَ مَرْكَبًا يَقْدَمُ عَلَيْهِ لِلْأَجْلِ الَّذِي كَانَ أَجَّلَهُ فَلَمْ يَجِدْ مَرْكَبًا فَأَخَذَ خَشَبَةً فَنَقَرَهَا، وَأَدْخَلَ فِيهَا أَلْفَ دِينَارٍ، وَصَحِيفَةً مَعَهَا إِلَى صَاحِبِهَا، ثُمَّ زَجَّجَ مَوْضِعَهَا، ثُمَّ أَتَى بِهَا الْبَحْرَ، ثُمَّ قَالَ: اللَّهُمَّ إِنَّكَ قَدْ عَلِمْتَ أَنِّي اسْتَلَفْتُ مِنْ فُلَانٍ أَلْفَ دِينَارٍ فَسَأَلَنِي كَفِيلًا فَقُلْتُ: كَفَى بِاللَّهِ كَفِيلًا فَرَضِيَ بِذَلِكَ، وَسَأَلَنِي شَهِيدًا فَقُلْتُ: كَفَى بِاللَّهِ شَهِيدًا فَرَضِيَ بِذَلِكَ، وَإِنِّي قَدْ جَهِدْتُ أَنْ أَجِدَ مَرْكَبًا أَبْعَثُ إِلَيْهِ بِالَّذِي لَهُ فَلَمْ أَجِدْ مَرْكَبًا، وَإِنِّي اسْتَوْدَعْتُكَهَا فَرَمَى بِهَا فِي الْبَحْرِ حَتَّى وَلَجَتْ فِيهِ، ثُمَّ انْصَرَفَ يَنْظُرُ وَهُوَ فِي ذَلِكَ يَطْلُبُ مَرْكَبًا إِلَى بَلَدِهِ فَخَرَجَ الرَّجُلُ الَّذِي كَانَ أَسْلَفَهُ يَنْظُرُ لَعَلَّ مَرْكَبًا يَجِيءُ بِمَالِهِ فَاذَا بِالْخَشَبَةِ الَّتِي فِيهَا الْمَالُ فَأَخَذَهَا لِأَهْلِهِ حَطَبًا فَلَمَّا كَسَرَهَا وَجَدَ الْمَالَ وَالصَّحِيفَةَ، ثُمَّ قَدِمَ الرَّجُلُ الَّذِي كَانَ تَسَلَّفَ مِنْهُ فَأَتَاهُ بِأَلْفِ دِينَارٍ، وَقَالَ وَاللَّهِ مَا زِلْتُ جَاهِدًا فِي طَلَبِ مَرْكَبٍ لِآتِيَكَ بِمَالِكَ فَمَا وَجَدْتُ مَرْكَبًا قَبْلَ الَّذِي أَتَيْتُ فِيهِ، قَالَ: هَلْ كُنْتَ بَعَثْتَ إِلَيَّ بِشَيْءٍ قَالَ: أَلَمْ أُخْبِرْكَ أَنِّي لَمْ أَجِدْ مَرْكَبًا قَبْلَ هَذَا الَّذِي جِئْتُ فِيهِ، قَالَ: فَإِنَّ اللَّهَ أَدَّى عَنْكَ الَّذِي بَعَثْتَ بِهِ فِي الْخَشَبَةِ فَانْصَرِفْ بِأَلْفِكَ رَاشِدًا

     ✧ The account of the one who borrowed a thousand dinars from his companion and repaid them Imam Ahmad said with his chain of transmission, from Abu Hurayrah, from the Messenger of Allah ﷺ, that he mentioned that a man from the Children of Israel asked one of the Children of Israel to lend him a thousand dinars. He said: “Bring me witnesses whom I can call to testify.” He said: “Allah is sufficient as a witness.” He said: “Bring me a guarantor.” He said: “Allah is sufficient as a guarantor.” He said: “You have spoken the truth.” So he handed the money over to him until a specified term. Then he went out to sea and accomplished his need. Then he sought a ship that would bring him back by the term he had appointed, but he did not find a ship. So he took a piece of wood and hollowed it out, and placed in it the thousand dinars, along with a letter to its owner. Then he sealed its place. Then he brought it to the sea, then said: “O Allah, You know that I borrowed a thousand dinars from so-and-so. He asked me for a guarantor, and I said: Allah is sufficient as a guarantor, and he accepted that. He asked me for a witness, and I said: Allah is sufficient as a witness, and he accepted that. I have striven to find a ship to send him what is his, but I did not find a ship. I entrust it to You.” Then he threw it into the sea until it disappeared within. Then he went away, looking for a ship, and while doing so he sought a ship to his land. The man who had lent him went out looking, hoping a ship might come with his wealth, and behold, there was the piece of wood containing the wealth. He took it for his family as firewood. When he broke it, he found the wealth and the letter. Then the man who had borrowed from him arrived and brought him a thousand dinars, and said: “By Allah, I have not ceased striving to find a ship to bring you your wealth, but I found no ship before the one on which I came.” He said: “Did you send me anything?” He said: “Did I not tell you that I found no ship before this one on which I came?” He said: “Indeed, Allah has repaid on your behalf what you sent in the piece of wood. So depart with your thousand dinars, rightly guided.”

377. Tarikh (al-Tabari) 377No grade recorded

     قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: اشْتَرَى رَجُلٌ مِنْ رَجُلٍ عَقَارًا لَهُ فَوَجَدَ الرَّجُلُ الَّذِي اشْتَرَى الْعَقَارَ فِي عَقَارِهِ جَرَّةً فِيهَا ذَهَبٌ فَقَالَ لَهُ الَّذِي اشْتَرَى الْعَقَارَ: خُذْ ذَهَبَكَ مِنِّي إِنَّمَا اشْتَرَيْتُ مِنْكَ الْأَرْضَ، وَلَمْ أَبْتَعْ مِنْكَ الذَّهَبَ، وَقَالَ الَّذِي لَهُ الْأَرْضُ: إِنَّمَا بِعْتُكَ الْأَرْضَ وَمَا فِيهَا فَتَحَاكَمَا إِلَى رَجُلٍ فَقَالَ الَّذِي تَحَاكَمَا إِلَيْهِ: أَلَكُمَا وَلَدٌ ؟ قَالَ أَحَدُهُمَا: لِي غُلَامٌ، وَقَالَ الْآخَرُ: لِي جَارِيَةٌ قَالَ: أَنْكِحُوا الْغُلَامَ الْجَارِيَةَ، وَأَنْفِقُوا عَلَى أَنْفُسِهِمَا مِنْهُ، وَتَصَدَّقَا هَكَذَا رَوَى الْبُخَارِيُّ هَذَا الْحَدِيثَ فِي أَخْبَارِ بَنِي إِسْرَائِيلَ، وَأَخْرَجَهُ مُسْلِمٌ عَنْ مُحَمَّدِ بْنِ رَافِعٍ عَنْ عَبْدِ الرَّزَّاقِ بِهِ. وَقَدْ رُوِيَ أَنَّ هَذِهِ الْقِصَّةَ وَقَعَتْ فِي زَمَنِ ذِي الْقَرْنَيْنِ وَقَدْ كَانَ قَبْلَ بَنِي إِسْرَائِيلَ بِدُهُورٍ مُتَطَاوِلَةٍ، فَاللَّهُ أَعْلَمُ. وعَنِ الْحَسَنِ: إِنَّ ذَا الْقَرْنَيْنِ كَانَ يَتَفَقَّدُ أُمُورَ مُلُوكِهِ، وَعُمَّالِهِ بِنَفْسِهِ وَكَانَ لَا يَطَّلِعُ عَلَى أَحَدٍ مِنْهُمْ خِيَانَةً إِلَّا أَنْكَرَ ذَلِكَ عَلَيْهِ وَكَانَ لَا يَقْبَلُ ذَلِكَ حَتَّى يَطَّلِعَ هُوَ بِنَفْسِهِ. قَالَ: فَبَيْنَمَا هُوَ يَسِيرُ مُتَنَكِّرًا فِي بَعْضِ الْمَدَائِنِ فَجَلَسَ إِلَى قَاضٍ مِنْ قُضَاتِهِمْ أَيَّامًا لَا يَخْتَلِفُ إِلَيْهِ أَحَدٌ فِي خُصُومَةٍ فَلَمَّا أَنْ طَالَ ذَلِكَ بِذِي الْقَرْنَيْنِ، وَلَمْ يَطَّلِعْ عَلَى شَيْءٍ مِنْ أَمْرِ ذَلِكَ الْقَاضِي، وَهَمَّ بِالِانْصِرَافِ إِذَا هُوَ بِرَجُلَيْنِ قَدِ اخْتَصَمَا إِلَيْهِ فَادَّعَى أَحَدُهُمَا فَقَالَ: أَيُّهَا الْقَاضِي إِنِّي اشْتَرَيْتُ مِنْ هَذَا دَارًا عَمَّرْتُهَا، وَوَجَدْتُ فِيهَا كَنْزًا، وَإِنِّي دَعَوْتُهُ إِلَى أَخْذِهِ فَأَبَى عَلَيَّ فَقَالَ لَهُ الْقَاضِي: مَا تَقُولُ قَالَ: مَا دَفَنْتُ وَمَا عَلِمْتُ بِهِ فَلَيْسَ هُوَ لِي وَلَا أَقْبِضُهُ مِنْهُ قَالَ الْمُدَّعِي: أَيُّهَا الْقَاضِي مُرْ مَنْ يَقْبِضُهُ فَتَضَعُهُ حَيْثُ أَحْبَبْتَ فَقَالَ الْقَاضِي: تَفِرُّ مِنَ الشَّرِّ وَتُدْخِلُنِي فِيهِ مَا أَنْصَفْتَنِي وَمَا أَظُنُّ هَذَا فِي قَضَاءِ الْمَلِكِ، فَقَالَ الْقَاضِي: هَلْ لَكَمَا فِي أَمْرٍ أَنْصَفَ مِمَّا دَعَوْتُمَانِي إِلَيْهِ ؟ قَالَا: نَعَمْ قَالَ لِلْمُدَّعِي: أَلَكَ ابْنٌ ؟ قَالَ: نَعَمْ. وَقَالَ لِلْآخَرِ: أَلَكَ ابْنَةٌ ؟ قَالَ: نَعَمْ. قَالَ: اذْهَبَا فَزَوِّجِ ابْنَتَكَ مِنِ ابْنِ هَذَا وَجَهِّزُوهُمَا مِنْ هَذَا الْمَالِ، وَادْفَعُوا فَضْلَ مَا بَقِيَ إِلَيْهِمَا يَعِيشَانِ بِهِ فَتَكُونَا قَدْ صَلَيْتُمَا بِخَيْرِهِ وَشَرِّهِ فَعَجِبَ ذُو الْقَرْنَيْنِ حِينَ سَمِعَ ذَلِكَ، ثُمَّ قَالَ لِلْقَاضِي: مَا ظَنَنْتُ أَنَّ فِي الْأَرْضِ أَحَدًا يَفْعَلُ مِثْلَ هَذَا أَوَقَاضٍ يَقْضِي بِمِثْلِ هَذَا ؟ ! فَقَالَ الْقَاضِي: وَهُوَ لَا يَعْرِفُهُ، وَهَلْ أَحَدٌ يَفْعَلُ غَيْرَ هَذَا ؟ قَالَ ذُو الْقَرْنَيْنِ: نَعَمْ. قَالَ الْقَاضِي: فَهَلْ يُمْطَرُونَ فِي بِلَادِهِمْ ؟ فَعَجِبَ ذُو الْقَرْنَيْنِ مِنْ ذَلِكَ، وَقَالَ: بِمِثْلِ هَذَا قَامَتِ السَّمَاوَاتُ وَالْأَرْضُ.

     ✧ Al-Bukhārī said with his chain of transmission, on the authority of Abū Hurayrah, who said: The Messenger of Allah ﷺ said: A man bought from another man a piece of land of his. The man who bought the land found in his land a jar containing gold. The one who bought the land said to him: Take your gold from me; I only bought the land from you, and I did not buy the gold from you. The owner of the land said: I sold you the land and whatever was in it. They brought their dispute before a man. The one to whom they referred the dispute said: Do either of you have children? One of them said: I have a boy. The other said: I have a girl. He said: Marry the boy to the girl, and spend on the two of them from it, and give charity. This is how al-Bukhārī narrated this hadith in the accounts of the Children of Israel, and Muslim transmitted it from Muḥammad b. Rāfiʿ, from ʿAbd al-Razzāq, with the same chain. It has been related that this story occurred in the time of Dhū al-Qarnayn, and that was before the Children of Israel by long ages, so Allah knows best. From al-Ḥasan: Dhū al-Qarnayn used to personally inspect the affairs of his kings and his governors. He would not become aware of any betrayal among them without disapproving of it, and he would not accept that until he himself had looked into it. He said: While he was traveling in disguise in one of the cities, he sat with one of their judges for days, and no one came to him with a dispute. When that went on too long for Dhū al-Qarnayn, and he had not learned anything about that judge's conduct, he was about to leave when two men came to him with a dispute. One of them made a claim and said: O judge, I bought a house from this man, I built it up, and I found a treasure in it. I invited him to take it, but he refused. The judge said to him: What do you say? He said: I did not bury it, and I did not know about it, so it is not mine, and I will not take it from him. The claimant said: O judge, order someone to take it and put it wherever you wish. The judge said: You flee from evil and push me into it; you have not been fair to me, and I do not think this is in accordance with the king's judgment. Then the judge said: Do you two have a matter more just than what you have called me to? They said: Yes. He said to the claimant: Do you have a son? He said: Yes. And he said to the other: Do you have a daughter? He said: Yes. He said: Go and marry your daughter to this man's son, and equip them from this wealth, and give the remainder of what is left to them to live on. You will both have dealt with its good and its evil. Dhū al-Qarnayn was amazed when he heard that, then he said to the judge: I did not think that there was anyone on earth who would do such a thing, or a judge who would judge in such a manner! The judge said, not knowing him: Does anyone do other than this? Dhū al-Qarnayn said: Yes. The judge said: Then do they receive rain in their lands? Dhū al-Qarnayn marveled at that and said: By such as this the heavens and the earth were established.

378. Tarikh (al-Tabari) 378No grade recorded

     قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنِ النَّبِيِّ ﷺ قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ قَتَلَ تِسْعَةً وَتِسْعِينَ إِنْسَانًا، ثُمَّ خَرَجَ يَسْأَلُ فَأَتَى رَاهِبًا فَسَأَلَهُ فَقَالَ: هَلْ مِنْ تَوْبَةٍ ؟ قَالَ: لَا. فَقَتَلَهُ فَجَعَلَ يَسْأَلُ فَقَالَ لَهُ رَجُلٌ: ائْتِ قَرْيَةَ كَذَا وَكَذَا فَأَدْرَكَهُ الْمَوْتُ فَنَاءَ بِصَدْرِهِ نَحْوَهَا فَاخْتَصَمَتْ فِيهِ مَلَائِكَةُ الرَّحْمَةِ وَمَلَائِكَةُ الْعَذَابِ، فَأَوْحَى اللَّهُ إِلَى هَذِهِ أَنْ تَقَرَّبِي، وَأَوْحَى اللَّهُ إِلَى هَذِهِ أَنْ تَبَاعَدِي، وَقَالَ: قِيسُوا مَا بَيْنَهُمَا فَوُجِدَ إِلَى هَذِهِ أَقْرَبَ بِشِبْرٍ فَغُفِرَ لَهُ هَكَذَا رَوَاهُ هَاهُنَا مُخْتَصَرًا وَقَدْ رَوَاهُ مُسْلِمٌ عَنْ بُنْدَارٍ بِهِ وَمِنْ حَدِيثِ شُعْبَةَ مِنْ وَجْهٍ آخَرَ عَنْ قَتَادَةَ بِهِ مُطَوَّلًا.

     ✧ Al-Bukhārī said with his chain of transmission from Abū Saʿīd al-Khudrī from the Prophet ﷺ that he said: There was among the Children of Israel a man who killed ninety-nine people, then he went out asking. He came to a monk and asked him: Is there any repentance? He said: No. So he killed him. He continued asking, and a man said to him: Go to the village of such-and-such. Death overtook him, and he inclined his chest toward it. The angels of mercy and the angels of punishment disputed over him. Allah inspired this village to draw near, and Allah inspired this village to move away, and He said: Measure the distance between the two. He was found to be closer to this one by a span, so he was forgiven. Thus he narrated it here in abridged form. Muslim narrated it from Bundār from him, and from the hadith of Shuʿbah from another route from Qatādah from him in extended form.

379. Tarikh (al-Tabari) 379No grade recorded

     قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ صَلَّى رَسُولُ اللَّهِ ﷺ صَلَاةَ الصُّبْحِ، ثُمَّ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: بَيْنَا رَجُلٌ يَسُوقُ بَقَرَةً إِذْ رَكِبَهَا فَضَرَبَهَا فَقَالَتْ: إِنَّا لَمْ نُخْلَقْ لِهَذَا، إِنَّمَا خُلِقْنَا لِلْحَرْثِ فَقَالَ النَّاسُ: سُبْحَانَ اللَّهِ بَقَرَةٌ تَكَلَّمُ ! فَقَالَ: فَإِنِّي أُومِنُ بِهَذَا أَنَا وَأَبُو بَكْرٍ وَعُمَرُ - وَمَا هُمَا ثَمَّ -. وَبَيْنَمَا رَجُلٌ فِي غَنَمِهِ إِذْ عَدَا الذِّئْبُ فَذَهَبَ مِنْهَا بِشَاةٍ فَطَلَبَ حَتَّى كَأَنَّهُ اسْتَنْقَذَهَا مِنْهُ فَقَالَ لَهُ الذِّئْبُ: هَذَا اسْتَنْقَذْتَهَا مِنِّي ! فَمَنْ لَهَا يَوْمَ السَّبُعِ، يَوْمَ لَا رَاعِيَ لَهَا غَيْرِي ؟ فَقَالَ النَّاسُ: سُبْحَانَ اللَّهِ ذِئْبٌ يَتَكَلَّمُ ! قَالَ فَإِنِّي أُومِنُ بِهَذَا أَنَا وَأَبُو بَكْرٍ وَعُمَرُ - وَمَا هُمَا. : وعَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ بِمِثْلِهِ.

     ✧ Al-Bukhārī said with his chain of transmission on the authority of Abū Hurayrah, who said: The Messenger of Allāh ﷺ prayed the morning prayer, then turned to the people and said: While a man was driving a cow, he mounted it and struck it. It said: “We were not created for this; we were created only for plowing.” The people said: “Glory be to Allāh! A cow speaking!” He said: “Indeed I believe in this—I, Abū Bakr, and ʿUmar—though they were not there.” And while a man was among his sheep, a wolf attacked and took one of them away. He pursued it until he seemed to have rescued it from the wolf. The wolf said to him: “You have rescued this one from me! But who will protect it on the day of the beast, the day when there is no shepherd for it but me?” The people said: “Glory be to Allāh! A wolf speaking!” He said: “Indeed I believe in this—I, Abū Bakr, and ʿUmar—though they were not there.” : And on the authority of Abū Hurayrah from the Prophet ﷺ something similar.

380. Tarikh (al-Tabari) 380No grade recorded

     قَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: بَيْنَمَا كَلْبٌ يُطِيفُ بِرَكِيَّةٍ كَادَ يَقْتُلُهُ الْعَطَشُ إِذْ رَأَتْهُ بَغِيٌّ مِنْ بَغَايَا بَنِي إِسْرَائِيلَ فَنَزَعَتْ مُوقَهَا فَسَقَتْهُ فَغُفِرَ لَهَا بِهِ. وَرَوَاهُ مُسْلِمٌ عَنْ أَبِي الطَّاهِرِ بْنِ السَّرْحِ عَنِ ابْنِ وَهْبٍ بِهِ.

     ✧ Al-Bukhārī said with his chain of transmission on the authority of Abū Hurayrah, who said: The Messenger of Allah ﷺ said: While a dog was circling around a well, thirst almost killed it, a prostitute from the prostitutes of the Children of Israel saw it, so she took off her shoe and gave it water, and she was forgiven because of that. Muslim also narrated it from Abū al-Ṭāhir b. al-Sarḥ, from Ibn Wahb, with the same chain.

381. Tarikh (al-Tabari) 381No grade recorded

     قَالَ الْبُخَارِيُّ بسنده عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: عُذِّبَتِ امْرَأَةٌ فِي هِرَّةٍ سَجَنَتْهَا حَتَّى مَاتَتْ فَدَخَلَتْ فِيهَا النَّارَ فَلَا هِيَ أَطْعَمَتْهَا وَلَا سَقَتْهَا إِذْ حَبَسَتْهَا وَلَا هِيَ تَرَكَتْهَا تَأْكُلُ مِنْ خَشَاشِ الْأَرْضِ. وَكَذَا رَوَاهُ مُسْلِمٌ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ أَسْمَاءَ بِهِ.

     ✧ Al-Bukhārī said with his chain of narration on the authority of ʿAbd Allāh b. ʿUmar, that the Messenger of Allah ﷺ said: “A woman was punished on account of a cat which she imprisoned until it died, so she entered the Fire because of it. She neither fed it nor gave it drink when she confined it, nor did she leave it to eat from the vermin of the earth.” And likewise Muslim narrated it from ʿAbd Allāh b. Muḥammad b. Asmāʾ with this chain.

382. Tarikh (al-Tabari) 382No grade recorded

     قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي سَعِيدٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ امْرَأَةٌ قَصِيرَةٌ فَصَنَعَتْ رِجْلَيْنِ مِنْ خَشَبٍ فَكَانَتْ تَمْشِي بَيْنَ امْرَأَتَيْنِ قَصِيرَتَيْنِ، وَاتَّخَذَتْ خَاتَمًا مِنْ ذَهَبٍ، وَحَشَتْ تَحْتَ فَصِّهِ أَطْيَبَ الطِّيبِ الْمِسْكَ فَكَانَتْ إِذَا مَرَّتْ بِالْمَجْلِسِ حَرَّكَتْهُ فَنَفَحَ رِيحُهُ

     ✧ Imam Aḥmad said with his chain of transmission, on the authority of Abū Saʿīd, that the Messenger of Allah ﷺ said: There was among the Children of Israel a short woman who made two legs of wood, and she used to walk between two short women. She took a ring of gold and stuffed under its bezel the finest perfume, musk. When she passed by a gathering, she would move it, and its fragrance wafted.

383. Tarikh (al-Tabari) 383No grade recorded

     قَالَ الْإِمَامُ أَحْمَدُ بسنده: قَالَ أَبُو هُرَيْرَةَ: بَيْنَمَا رَجُلٌ وَامْرَأَةٌ لَهُ فِي السَّلَفِ الْخَالِي، لَا يَقْدِرَانِ عَلَى شَيْءٍ فَجَاءَ الرَّجُلُ مِنْ سَفَرِهِ فَدَخَلَ عَلَى امْرَأَتِهِ جَائِعًا قَدْ أَصَابَتْهُ مَسْغَبَةٌ شَدِيدَةٌ فَقَالَ لِامْرَأَتِهِ: أَعِنْدَكِ شَيْءٌ ؟ قَالَتْ: نَعَمْ أَبْشِرْ أَتَاكَ رِزْقُ اللَّهِ. فَاسْتَحَثَّهَا فَقَالَ: وَيَحَكِ ابْتَغِي إِنْ كَانَ عِنْدَكِ شَيْءٌ قَالَتْ: نَعَمْ هُنَيَّةً نَرْجُو رَحْمَةَ اللَّهِ حَتَّى إِذَا طَالَ عَلَيْهِ الطَّوَى قَالَ: وَيْحَكِ قُومِي فَابْتَغِي إِنْ كَانَ عِنْدَكِ خُبْزٌ فَأْتِينِي بِهِ فَإِنِّي قَدْ بَلَغْتُ وَجَهَدْتُ فَقَالَتْ: نَعَمِ الْآنَ يُنْضِجُ التَّنُّورُ فَلَا تَعْجَلْ، فَلَمَّا أَنْ سَكَتَ عَنْهَا سَاعَةً، وَتَحَيَّنَتْ أَيْضًا أَنْ يَقُولَ لَهَا قَالَتْ هِيَ مِنْ عِنْدِ نَفْسِهَا: لَوْ قُمْتُ فَنَظَرْتُ إِلَى تَنُّورِي فَقَامَتْ فَوَجَدَتْ تَنُّورَهَا مَلْآنَ مِنْ جُنُوبِ الْغَنَمِ، وَرَحْيَيْهَا تَطْحَنَانِ فَقَامَتْ إِلَى الرَّحَى فَنَفَضَتْهَا وَأَخْرَجَتْ مَا فِي تَنُّورِهَا مِنْ جُنُوبِ الْغَنَمِ. قَالَ أَبُو هُرَيْرَةَ فَوَالَّذِي نَفْسُ أَبِي الْقَاسِمِ بِيَدِهِ - عَنْ قَوْلِ مُحَمَّدٍ ﷺ - لَوْ أَخَذَتْ مَا فِي رَحْيَيْهَا وَلَمْ تَنْفُضْهَا، لَطَحَنَتْهَا إِلَى يَوْمِ الْقِيَامَةِ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: دَخَلَ رَجُلٌ عَلَى أَهْلِهِ فَلَمَّا رَأَى مَا بِهِمْ مِنَ الْحَاجَةِ خَرَجَ إِلَى الْبَرِّيَّةِ فَلَمَّا رَأَتِ امْرَأَتُهُ قَامَتْ إِلَى الرَّحَى فَوَضَعَتْهَا، وَإِلَى التَّنُّورِ فَسَجَرَتْهُ، ثُمَّ قَالَتِ: اللَّهُمَّ ارْزُقْنَا فَنَظَرَتْ فَإِذَا الْجَفْنَةُ قَدِ امْتَلَأَتْ. قَالَ: وَذَهَبَتْ إِلَى التَّنُّورِ فَوَجَدَتْهُ مُمْتَلِئًا قَالَ: فَرَجَعَ الزَّوْجُ قَالَ: أَصَبْتُمْ بَعْدِي شَيْئًا قَالَتِ امْرَأَتُهُ: نَعَمْ مِنْ رَبِّنَا. قَامَ إِلَى الرَّحَى فَرَفَعَهَا فَذُكِرَ ذَلِكَ لِلنَّبِيِّ ﷺ فَقَالَ أَمَا إِنَّهُ لَوْ لَمْ يَرْفَعْهَا، لَمْ تَزَلْ تَدُورُ إِلَى يَوْمِ الْقِيَامَةِ شَهِدْتُ النَّبِيَّ ﷺ وَهُوَ يَقُولُ وَاللَّهِ لَأَنْ يَأْتِيَ أَحَدَكُمْ صَبِيرًا، ثُمَّ يَحْمِلَهُ فَيَبِيعَهُ فَيَسْتَعِفَّ مِنْهُ، خَيْرٌ لَهُ مِنْ أَنْ يَأْتِيَ رَجُلًا فَيَسْأَلَهُ.

     ✧ Imām Aḥmad said with his chain of transmission: Abū Hurayrah said: While a man and his wife were among the bygone generations, unable to obtain anything, the man came from his journey and entered upon his wife hungry, having been stricken with severe hunger. He said to his wife: "Do you have anything?" She said: "Yes, rejoice; Allah's provision has come to you." He urged her on, saying: "Woe to you! Seek out if you have anything." She said: "Yes, a little something; we hope for Allah's mercy." Until when the hunger had gone on long for him, he said: "Woe to you! Get up and seek out if you have any bread, and bring it to me, for I have reached my limit and am exhausted." She said: "Yes, now the oven is baking; do not be hasty." When he fell silent for a while, and she anticipated that he would say something to her again, she said of her own accord: "If only I got up and looked at my oven." She got up and found her oven full of sides of sheep, and her two millstones were grinding. She went to the mill, shook it out, and took out from her oven the sides of sheep. Abū Hurayrah said: By the One in Whose hand is the soul of Abū al-Qāsim—referring to the saying of Muḥammad ﷺ—had she taken what was in her two millstones and not shaken it out, it would have ground for her until the Day of Resurrection. And from Abū Hurayrah, he said: A man entered upon his family, and when he saw the need they were in, he went out to the desert. When his wife saw that, she went to the mill and set it up, and to the oven and lit it, then she said: "O Allah, provide for us." She looked, and behold, the large bowl had filled up. He said: And she went to the oven and found it full. He said: The husband returned and said: "Did you obtain anything after I left?" His wife said: "Yes, from our Lord." He went to the mill and lifted it up. That was mentioned to the Prophet ﷺ, and he said: "Indeed, had he not lifted it up, it would not have ceased turning until the Day of Resurrection. I witnessed the Prophet ﷺ saying: By Allah, for one of you to come with a bundle of firewood, then carry it and sell it and thereby keep himself from asking, is better for him than to come to a man and ask him."

384. Tarikh (al-Tabari) 384No grade recorded

     قِصَّةُ الْمَلِكَيْنِ التَّائِبَيْنِ   قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ عَنْ أَبِيهِ قَالَ: بَيْنَمَا رَجُلٌ فِيمَنْ كَانَ قَبْلَكُمْ كَانَ فِي مَمْلَكَتِهِ فَتَفَكَّرَ فَعَلِمَ أَنَّ ذَلِكَ مُنْقَطِعٌ عَنْهُ، وَأَنَّ مَا هُوَ فِيهِ قَدْ شَغَلَهُ عَنْ عِبَادَةِ رَبِّهِ فَتَسَرَّبَ فَانْسَابَ ذَاتَ لَيْلَةٍ مِنْ قَصْرِهِ فَأَصْبَحَ فِي مَمْلَكَةِ غَيْرِهِ، وَأَتَى سَاحِلَ الْبَحْرِ وَكَانَ بِهِ يَضْرِبُ اللَّبِنَ بِالْأَجْرِ فَيَأْكُلُ وَيَتَصَدَّقُ بِالْفَضْلِ فَلَمْ يَزَلْ كَذَلِكَ حَتَّى رَقِيَ أَمْرُهُ إِلَى مِلْكِهِمْ وَعِبَادَتُهُ وَفَضْلُهُ فَأَرْسَلَ مَلِكُهُمْ إِلَيْهِ أَنْ يَأْتِيَهُ فَأَبَى أَنْ يَأْتِيَهُ فَأَعَادَ ثُمَّ أَعَادَ إِلَيْهِ فَأَبَى أَنْ يَأْتِيَهُ، وَقَالَ: مَا لَهُ وَمَا لِي ؟ قَالَ: فَرَكِبَ إِلَيْهِ الْمَلِكُ فَلَمَّا رَآهُ الرَّجُلُ، وَلَّى هَارِبًا فَلَمَّا رَأَى ذَلِكَ الْمَلِكُ رَكَضَ فِي أَثَرِهِ فَلَمْ يُدْرِكْهُ قَالَ: فَنَادَاهُ يَا عَبْدَ اللَّهِ إِنَّهُ لَيْسَ عَلَيْكَ مِنِّي بَأْسٌ، فَقَامَ حَتَّى أَدْرَكَهُ فَقَالَ لَهُ: مَنْ أَنْتَ رَحِمَكَ اللَّهُ ؟ فَقَالَ أَنَا فُلَانُ بْنُ فُلَانٍ صَاحِبُ مُلْكِ كَذَا وَكَذَا، تَفَكَّرْتُ فِي أَمْرِي فَعَلِمْتُ أَنَّ مَا أَنَا فِيهِ مُنْقَطِعٌ فَإِنَّهُ قَدْ شَغَلَنِي عَنْ عِبَادَةِ رَبِّي فَتَرَكْتُهُ وَجِئْتُ هَاهُنَا أَعْبُدُ رَبِّي عَزَّ وَجَلَّ، فَقَالَ لَهُ: مَا أَنْتَ بِأَحْوَجَ إِلَى مَا صَنَعْتَ مِنِّي. قَالَ: ثُمَّ نَزَلَ عَنْ دَابَّتِهِ فَسَيَّبَهَا ثُمَّ تَبِعَهُ فَكَانَا جَمِيعًا يَعْبُدَانِ اللَّهَ عَزَّ وَجَلَّ فَدَعَوَا اللَّهَ أَنْ يُمِيتَهُمَا جَمِيعًا قَالَ: فَمَاتَا. قَالَ عَبْدُ اللَّهِ: فَلَوْ كُنْتُ بِرُمَيْلَةِ مِصْرَ، لَأَرَيْتُكُمْ قُبُورَهُمَا، بِالنَّعْتِ الَّذِي نَعَتَ لَنَا رَسُولُ اللَّهِ ﷺ.

     ✧ The story of the two repentant kings Imam Ahmad said with his chain on the authority of ʿAbd al-Raḥmān b. ʿAbd Allāh b. Masʿūd, from his father, who said: While a man among those before you was in his kingdom, he reflected and knew that it would be cut off from him, and that what he was in had distracted him from the worship of his Lord. So he slipped away and stole out one night from his palace and found himself in another's kingdom. He came to the seashore, where he worked making bricks for wages, eating and giving the surplus in charity. He continued thus until his affair, his worship, and his virtue reached their king. Their king sent to him to come to him, but he refused to come. He repeated, then repeated to him again, but he refused to come to him, saying, "What has he to do with me?" He said: The king rode out to him. When the man saw him, he turned and fled. When the king saw that, he galloped after him but did not catch him. He said: He called out to him, "O servant of God, there is no harm to you from me." So he stood until he caught up with him and said to him, "Who are you, may God have mercy on you?" He said, "I am so-and-so son of so-and-so, the possessor of such-and-such kingdom. I reflected on my affair and knew that what I was in is cut off, and that it had distracted me from the worship of my Lord, so I left it and came here to worship my Lord, Mighty and Majestic." He said to him, "You are no more in need of what you have done than I." He said: Then he dismounted from his mount and set it loose, then followed him. The two of them together worshiped God, Mighty and Majestic, and they called upon God to cause them both to die together. He said: So they died. ʿAbd Allāh said: If I were at the sands of Egypt, I would show you their graves, with the description that the Messenger of God ﷺ described to us.

385. Tarikh (al-Tabari) 385No grade recorded

     قَالَ الْبُخَارِيُّ وعَنْ أَبِي سَعِيدٍ عَنِ النَّبِيِّ ﷺ إِنَّ رَجُلًا كَانَ قَبْلَكُمْ رَغَسَهُ اللَّهُ مَالًا فَقَالَ لِبَنِيهِ لَمَّا حُضِرَ: أَيَّ أَبٍ كُنْتُ لَكُمْ ؟ قَالُوا: خَيْرَ أَبٍ. قَالَ: فَإِنِّي لَمْ أَعْمَلْ خَيْرًا قَطُّ فَاذَا مُتُّ فَأَحْرِقُونِي، ثُمَّ اسْحَقُونِي، ثُمَّ اذْرُونِي فِي يَوْمٍ عَاصِفٍ. فَفَعَلُوا فَجَمَعَهُ اللَّهُ عَزَّ وَجَلَّ فَقَالَ: مَا حَمَلَكَ ؟ قَالَ: مَخَافَتُكَ. فَتَلَقَّاهُ بِرَحْمَتِهِ. وَرَوَاهُ فِي مَوَاضِعَ أُخَرَ، وَمُسْلِمٌ مِنْ طُرُقٍ عَنْ قَتَادَةَ بِهِ. وعَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ قَالَ: كَانَ رَجُلٌ يُدَايِنُ النَّاسَ  ، فَكَانَ يَقُولُ لِفَتَاهُ: إِذَا أَتَيْتَ مُعْسِرًا فَتَجَاوَزْ عَنْهُ لَعَلَّ اللَّهَ أَنْ يَتَجَاوَزَ عَنَّا. قَالَ: فَلَقِيَ اللَّهَ فَتَجَاوَزَ عَنْهُ وَقَدْ رَوَاهُ فِي مَوَاضِعَ أُخَرَ، وَمُسْلِمٌ مِنْ طَرِيقِ الزُّهْرِيِّ بِهِ.

     ✧ Al-Bukhārī said: And on the authority of Abū Saʿīd, from the Prophet ﷺ: “There was a man before you whom Allah had granted abundant wealth. When death approached, he said to his sons: ‘What kind of father was I to you?’ They said: ‘The best of fathers.’ He said: ‘I have never done any good. So when I die, burn me, then crush me, then scatter me on a windy day.’ They did so, and Allah, Mighty and Majestic, gathered him together and said: ‘What made you do this?’ He said: ‘Fear of You.’ So He received him with His mercy.” He narrated it in other places, and Muslim from multiple routes on the authority of Qatādah, from him. And on the authority of Abū Hurayrah, from the Prophet ﷺ, he said: “There was a man who used to lend money to people, and he would say to his servant: ‘When you come to someone in straitened circumstances, overlook it, perhaps Allah will overlook our faults.’ He said: Then he met Allah, and He overlooked his faults.” He narrated it in other places, and Muslim by way of al-Zuhrī, from him.

386. Tarikh (al-Tabari) 386No grade recorded

     قَالَ الْبُخَارِيُّ بسنده عَنْ عَائِشَةَ أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ الْمَرْأَةِ الْمَخْزُومِيَّةِ الَّتِي سَرَقَتْ فَقَالُوا: مَنْ يُكَلِّمُ فِيهَا رَسُولَ اللَّهِ ﷺ فَقَالُوا: وَمَنْ يَجْتَرِئُ عَلَيْهِ إِلَّا أُسَامَةُ بْنُ زَيْدٍ حِبُّ رَسُولِ اللَّهِ ﷺ ؟ فَكَلَّمَهُ أُسَامَةُ فَقَالَ: أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ، ثُمَّ قَامَ فَخَطَبَ، ثُمَّ قَالَ: إِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ، وَايْمُ اللَّهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا وَأَخْرَجَهُ بَقِيَّةُ الْجَمَاعَةِ مِنْ طُرُقٍ عَنِ اللَّيْثِ بْنِ سَعْدٍ بِهِ.

     ✧ Al-Bukhārī said with his chain of transmission, on the authority of ʿĀʾishah, that Quraysh were concerned about the affair of the Makhzūmī woman who had stolen. They said: “Who will speak to the Messenger of Allah ﷺ about her?” They said: “And who would dare to do so except Usāmah b. Zayd, the beloved of the Messenger of Allah ﷺ?” So Usāmah spoke to him, and he said: “Do you intercede regarding one of the limits set by Allah?” Then he stood and delivered a sermon, then said: “Indeed, those before you were destroyed only because, when a noble person among them stole, they left him alone, and when a weak person among them stole, they carried out the prescribed punishment on him. By Allah, if Fāṭimah bt. Muḥammad were to steal, I would cut off her hand.” The rest of the group transmitted it through various routes from al-Layth b. Saʿd, from him.

387. Tarikh (al-Tabari) 387No grade recorded

     وَهَذِهِ قِصَّةُ ذِي الْكِفْلِ  الَّذِي زَعَمَ قَوْمٌ أَنَّهُ ابْنُ أَيُّوبَ عَلَيْهِ السَّلَامُ قَالَ اللَّهُ تَعَالَى بَعْدَ قِصَّةِ أَيُّوبَ فِي سُورَةِ الْأَنْبِيَاءِ: وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ كُلٌّ مِنَ الصَّابِرِينَ وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا إِنَّهُمْ مِنَ الصَّالِحِينَ [ الْأَنْبِيَاءِ: 85 - 86 ]. وَقَالَ تَعَالَى بَعْدَ قِصَّةِ أَيُّوبَ أَيْضًا فِي سُورَةِ ص: وَاذْكُرْ عِبَادَنَا إبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ وَكُلٌّ مِنَ الْأَخْيَارِ [ ص: 45 - 48 ]. فَالظَّاهِرُ مِنْ ذِكْرِهِ فِي الْقُرْآنِ الْعَظِيمِ بِالثَّنَاءِ عَلَيْهِ مَقْرُونًا مَعَ هَؤُلَاءِ السَّادَةِ الْأَنْبِيَاءِ أَنَّهُ نَبِيٌّ عَلَيْهِ مِنْ رَبِّهِ الصَّلَاةُ وَالسَّلَامُ. وَهَذَا هُوَ الْمَشْهُورُ، وَقَدْ زَعَمَ آخَرُونَ أَنَّهُ لَمْ يَكُنْ نَبِيًّا، وَإِنَّمَا كَانَ رَجُلًا صَالِحًا وَحَكَمًا مُقْسِطًا عَادِلًا. وَتَوَقَّفَ ابْنُ جَرِيرٍ فِي ذَلِكَ فَاللَّهُ أَعْلَمُ. وَرَوَى ابْنُ جَرِيرٍ، وَابْنُ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ: أَنَّهُ لَمْ يَكُنْ نَبِيًّا، وَإِنَّمَا كَانَ رَجُلًا صَالِحًا، وَكَانَ قَدْ تَكَفَّلَ لِبَنِي قَوْمِهِ أَنْ يَكْفِيَهُ أَمْرَهُمْ، وَيَقْضِيَ بَيْنَهُمْ بِالْعَدْلِ فَفَعَلَ فَسُمِّيَ ذَا الْكِفْلِ. وعَنْ مُجَاهِدٍ أَنَّهُ قَالَ: لَمَّا كَبُرَ الْيَسَعُ قَالَ: لَوْ أَنِّي اسْتَخْلَفْتُ رَجُلًا عَلَى النَّاسِ يَعْمَلُ عَلَيْهِمْ فِي حَيَاتِي حَتَّى أَنْظُرَ كَيْفَ يَعْمَلُ. فَجَمَعَ النَّاسَ. فَقَالَ: مَنْ يَتَقَبَّلُ لِي بِثَلَاثٍ أَسْتَخْلِفُهُ؛ يَصُومُ النَّهَارَ، وَيَقُومُ اللَّيْلَ، وَلَا يَغْضَبُ ؟ قَالَ: فَقَامَ رَجُلٌ تَزْدَرِيهِ الْعَيْنُ. فَقَالَ: أَنَا. فَقَالَ: أَنْتَ تَصُومُ النَّهَارَ، وَتَقُومُ اللَّيْلَ، وَلَا تَغْضَبُ ؟ قَالَ: نَعَمْ. قَالَ: فَرَدَّهُمْ ذَلِكَ الْيَوْمَ. وَقَالَ مِثْلَهَا الْيَوْمَ الْآخَرَ فَسَكَتَ النَّاسُ، وَقَامَ ذَلِكَ الرَّجُلُ، فَقَالَ: أَنَا. فَاسْتَخْلَفَهُ، قَالَ: فَجَعَلَ إِبْلِيسُ يَقُولُ لِلشَّيَاطِينِ: عَلَيْكُمْ بِفُلَانٍ. فَأَعْيَاهُمْ ذَلِكَ، فَقَالَ: دَعُونِي وَإِيَّاهُ، فَأَتَاهُ فِي صُورَةِ شَيْخٍ كَبِيرٍ فَقِيرٍ، وَأَتَاهُ حِينَ أَخَذَ مَضْجَعَهُ لِلْقَائِلَةِ، وَكَانَ لَا يَنَامُ اللَّيْلَ وَالنَّهَارَ إِلَّا تِلْكَ النَّوْمَةَ فَدَقَّ الْبَابَ، فَقَالَ: مَنْ هَذَا ؟ قَالَ: شَيْخٌ كَبِيرٌ مَظْلُومٌ. قَالَ: فَقَامَ فَفَتَحَ الْبَابَ فَجَعَلَ يَقُصُّ عَلَيْهِ. فَقَالَ: إِنَّ بَيْنِي وَبَيْنَ قَوْمِي خُصُومَةً، وَإِنَّهُمْ ظَلَمُونِي وَفَعَلُوا بِي وَفَعَلُوا، وَجَعَلَ يُطَوِّلُ عَلَيْهِ حَتَّى حَضَرَ الرَّوَاحُ، وَذَهَبَتِ الْقَائِلَةُ. وَقَالَ: إِذَا رُحْتُ فَأْتِنِي آخُذْ لَكَ بِحَقِّكَ فَانْطَلَقَ، وَرَاحَ فَكَانَ فِي مَجْلِسِهِ فَجَعَلَ يَنْظُرُ هَلْ يَرَى الشَّيْخَ فَلَمْ يَرَهُ، فَقَامَ يَتْبَعُهُ، فَلَمَّا كَانَ الْغَدُ جَعَلَ يَقْضِي بَيْنَ النَّاسِ، وَيَنْتَظِرُهُ فَلَا يَرَاهُ، فَلَمَّا رَجَعَ إِلَى الْقَائِلَةِ فَأَخَذَ مَضْجَعَهُ أَتَاهُ فَدَقَّ الْبَابَ. فَقَالَ: مَنْ هَذَا ؟ فَقَالَ: الشَّيْخُ الْكَبِيرُ الْمَظْلُومُ فَفَتَحَ لَهُ. فَقَالَ: أَلَمْ أَقُلْ لَكَ إِذَا قَعَدْتُ فَأْتِنِي ؟ فَقَالَ: إِنَّهُمْ أَخْبَثُ قَوْمٍ، إِذَا عَرَفُوا أَنَّكَ قَاعِدٌ قَالُوا: نَحْنُ نُعْطِيكَ حَقَّكَ. وَإِذَا قُمْتَ جَحَدُونِي، قَالَ: فَانْطَلِقْ فَإِذَا رُحْتُ فَأْتِنِي. قَالَ: فَفَاتَتْهُ الْقَائِلَةُ فَرَاحَ فَجَعَلَ يَنْتَظِرُ فَلَا يَرَاهُ، وَشَقَّ عَلَيْهِ النُّعَاسُ. فَقَالَ: لِبَعْضِ أَهْلِهِ لَا تَدَعَنَّ أَحَدًا يَقْرُبُ هَذَا الْبَابَ حَتَّى أَنَامَ فَإِنِّي قَدْ شَقَّ عَلَيَّ النَّوْمُ، فَلَمَّا كَانَ تِلْكَ السَّاعَةَ جَاءَ، فَقَالَ لَهُ الرَّجُلُ: وَرَاءَكَ، وَرَاءَكَ. فَقَالَ: إِنِّي قَدْ أَتَيْتُهُ أَمْسِ فَذَكَرْتُ لَهُ أَمْرِي. فَقَالَ: لَا، وَاللَّهِ لَقَدْ أَمَرَنَا أَنْ لَا نَدَعَ أَحَدًا يَقْرُبُهُ، فَلَمَّا أَعْيَاهُ نَظَرَ فَرَأَى كُوَّةً فِي الْبَيْتِ فَتَسَوَّرَ مِنْهَا فَإِذَا هُوَ فِي الْبَيْتِ، وَإِذَا هُوَ يَدُقُّ الْبَابَ مِنْ دَاخِلٍ قَالَ: فَاسْتَيْقَظَ الرَّجُلُ. فَقَالَ: يَا فُلَانُ أَلَمْ آمُرْكَ ؟ قَالَ: أَمَّا مِنْ قِبَلِي، وَاللَّهِ لَمْ تُؤْتَ فَانْظُرْ مِنْ أَيْنَ أُتِيتَ ؟ قَالَ: فَقَامَ إِلَى الْبَابِ فَإِذَا هُوَ مُغْلَقٌ، كَمَا أَغْلَقَهُ، وَإِذَا الرَّجُلُ مَعَهُ فِي الْبَيْتِ فَعَرَفَهُ. فَقَالَ: أَعَدُوَّ اللَّهِ ؟ قَالَ: نَعَمْ. أَعْيَيْتَنِي فِي كُلِّ شَيْءٍ، فَفَعَلْتُ مَا تَرَى لِأُغْضِبَكَ فَسَمَّاهُ اللَّهُ ذَا الْكِفْلِ؛ لِأَنَّهُ تَكَفَّلَ بِأَمْرٍ فَوَفَّى بِهِ. وعَنْ كِنَانَةَ بْنِ الْأَخْنَسِ قَالَ: سَمِعْتُ الْأَشْعَرِيَّ يَعْنِي أَبَا مُوسَى ؓ، وَهُوَ عَلَى هَذَا الْمِنْبَرِ يَقُولُ: مَا كَانَ ذُو الْكِفْلِ نَبِيًّا، وَلَكِنْ كَانَ رَجُلًا صَالِحًا يُصَلِّي كُلَّ يَوْمٍ مِائَةَ صَلَاةٍ، فَتَكَفَّلَ لَهُ ذُو الْكِفْلِ مِنْ بَعْدِهِ يُصَلِّي كُلَّ يَوْمٍ مِائَةَ صَلَاةٍ فَسُمِّيَ ذَا الْكِفْلِ. وعَنِ ابْنِ عُمَرَ قَالَ: سَمِعْتُ مِنْ رَسُولِ اللَّهِ ﷺ حَدِيثًا لَوْ لَمْ أَسْمَعْهُ إِلَّا مَرَّةً أَوْ مَرَّتَيْنِ حَتَّى عَدَّ سَبْعَ مِرَارٍ، وَلَكِنْ قَدْ سَمِعْتُهُ أَكْثَرَ مِنْ ذَلِكَ قَالَ: كَانَ الْكِفْلُ مِنْ بَنِي إِسْرَائِيلَ لَا يَتَوَرَّعُ مِنْ ذَنْبٍ عَمِلَهُ، فَأَتَتْهُ امْرَأَةٌ فَأَعْطَاهَا سِتِّينَ دِينَارًا عَلَى أَنْ يَطَأَهَا، فَلَمَّا قَعَدَ مِنْهَا مَقْعَدَ الرَّجُلِ مِنِ امْرَأَتِهِ ارْتَعَدَتْ، وَبَكَتْ فَقَالَ لَهَا مَا يُبْكِيكِ أَكْرَهْتُكِ. قَالَتْ: لَا، وَلَكِنْ هَذَا عَمَلٌ لَمْ أَعْمَلْهُ قَطُّ، وَإِنَّمَا حَمَلَتْنِي عَلَيْهِ الْحَاجَةُ. قَالَ: فَتَفْعَلِينَ هَذَا، وَلَمْ تَفْعَلِيهِ قَطُّ ؟ ثُمَّ نَزَلَ. فَقَالَ: اذْهَبِي بِالدَّنَانِيرِ لَكِ، ثُمَّ قَالَ: وَاللَّهِ لَا يَعْصِي اللَّهَ الْكِفْلُ أَبَدًا. فَمَاتَ مِنْ لَيْلَتِهِ فَأَصْبَحَ مَكْتُوبًا عَلَى بَابِهِ قَدْ غَفَرَ اللَّهُ لِلْكِفْلِ.

     ✧ And this is the story of Dhu al-Kifl, whom some people claimed was the son of Ayyub ﷺ. Allah Almighty said, after the story of Ayyub in Surat al-Anbiya': "And Ismail and Idris and Dhu al-Kifl, all were of the patient. And We admitted them into Our mercy. Indeed, they were of the righteous" [al-Anbiya': 85-86]. And He Almighty also said, after the story of Ayyub in Surat Sad: "And remember Our servants Ibrahim and Ishaq and Ya'qub, men of might and vision. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter]. And indeed they are, to Us, among the chosen, the best. And remember Ismail and al-Yasa' and Dhu al-Kifl, and all are among the best" [Sad: 45-48]. What is apparent from his mention in the Noble Qur'an with praise, coupled with these noble prophets, is that he was a prophet, upon him from his Lord be blessings and peace. This is what is well known. Yet others claimed that he was not a prophet, but only a righteous man and an equitable, just judge. Ibn Jarir suspended judgment on that, so Allah knows best. Ibn Jarir and Ibn Abi Najih narrated from Mujahid that he was not a prophet, but only a righteous man. He had undertaken for the people of his tribe that he would suffice them in their affairs and judge among them with justice, and he did so, so he was named Dhu al-Kifl (the one with a guarantee). And from Mujahid, he said: When al-Yasa' became old he said: 'If only I could appoint a man as successor over the people to act over them during my lifetime so that I might see how he acts.' So he gathered the people and said: 'Who will accept from me three things, and I will appoint him as successor: he fasts the day, stands in prayer at night, and does not get angry?' He said: A man whom the eye would belittle stood up and said: 'I will.' He said: 'You will fast the day, stand in prayer at night, and not get angry?' He said: 'Yes.' He said: So he sent them back that day. And he said the like of it on the next day, but the people were silent, and that man stood up and said: 'I will.' So he appointed him as successor. He said: Then Iblis began saying to the devils: 'Attend to so-and-so.' But that confounded them. Then he said: 'Leave me alone with him.' So he came to him in the form of a very old, poor shaykh, and he came to him when he had taken his resting place for the midday nap. He used not to sleep night or day except that one sleep. He knocked at the door. He said: 'Who is this?' He said: 'An old shaykh, wronged.' He said: So he rose and opened the door, and he began recounting his story to him. He said: 'Between me and my people there is a dispute, and they wronged me and did such and such to me.' And he kept making it long upon him until the time for going out arrived and the midday nap passed. He said: 'When I go out, come to me, and I will get your right for you.' So he departed, and he went out. He was in his assembly, and he began looking to see if he could see the shaykh, but he did not see him. So he rose to follow him, but did not see him. When the next day came, he began judging between the people and waiting for him, but he did not see him. When he returned for the midday nap and took his resting place, he came to him and knocked at the door. He said: 'Who is this?' He said: 'The old shaykh, the wronged one.' So he opened for him. He said: 'Did I not tell you, when I sit, come to me?' He said: 'They are the wickedest people. When they know that you are sitting, they say: We will give you your right. But when you rise, they deny me.' He said: 'Depart then, and when I go out, come to me.' He said: So the midday nap escaped him, and he went out and began waiting, but he did not see him. Drowsiness became hard on him. So he said to one of his household: 'Let no one approach this door until I sleep, for sleep has become hard on me.' When it was that hour, he came, and the man said to him: 'Get back, get back!' He said: 'I came to him yesterday and mentioned my affair to him.' The man said: 'No, by Allah, he has ordered us not to let anyone approach him.' When he could not get to him, he looked and saw an opening in the house, and he climbed through it. And there he was inside the house, and there he was knocking at the door from inside. He said: The man awoke and said: 'O so-and-so, did I not order you?' He said: 'As for from my side, by Allah, none came. Look from where it was entered.' He said: So he rose to the door, and there it was locked, just as he had locked it, and there was the man with him in the house. So he recognized him. He said: 'Enemy of Allah?' He said: 'Yes. You have confounded me in everything, so I did what you see to make you angry.' Then Allah named him Dhu al-Kifl because he undertook a matter and fulfilled it. And from Kinanah b. al-Akhnas, he said: I heard al-Ash'ari, meaning Abu Musa ؓ, while he was on this pulpit, saying: 'Dhu al-Kifl was not a prophet, but he was a righteous man who used to pray every day one hundred prayers. Then Dhu al-Kifl undertook after him to pray every day one hundred prayers, so he was named Dhu al-Kifl.' And from Ibn 'Umar, he said: I heard a hadith from the Messenger of Allah ﷺ such that if I had not heard it except once or twice—until he counted seven times—but I have heard it more than that. He said: 'Al-Kifl was from the Children of Israel, and he did not refrain from any sin he committed. A woman came to him, and he gave her sixty dinars on condition that he should have intercourse with her. When he sat from her as a man sits from his wife, she trembled and wept. He said to her: "What makes you weep? Did I coerce you?" She said: "No, but this is an act I have never done at all. Only need compelled me to it." He said: "So you do this, and you have never done it at all?" Then he withdrew. He said: "Go with the dinars, they are yours." Then he said: "By Allah, al-Kifl will never disobey Allah again." So he died that very night, and in the morning it was written on his door: Allah has forgiven al-Kifl.'

388. Tarikh (al-Tabari) 388No grade recorded

     حَدِيثُ الْعَجُوزَتَيْنِ  : عن أَبُو هُرَيْرَةَ: قَالَ النَّبِيُّ ﷺ: " كُلُ الْأَعَاجِيبِ كَانَتْ فِي بَنِي إِسْرَائِيلَ، حَدِّثُوا عَنْهُمْ وَلَا حَرَجَ، فَلَوْ حَدَّثْتُكُمْ حَدِيثَ الْعَجُوزَتَيْنِ لَعَجِبْتُمْ، قَالُوا: حَدِّثْنَا يَا رَسُولَ اللَّهِ. قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ لَهُ امْرَأَةٌ يُحِبُّهَا وَمَعَهُ أُمٌّ عَجُوزٌ كَبِيرَةٌ امْرَأَةُ صِدْقٍ، وَمَعَ امْرَأَتِهِ أُمٌّ لَهَا عَجُوزٌ كَبِيرَةٌ امْرَأَةُ سُوءٍ، وَكَانَتْ تُغْرِي ابْنَتَهَا بِأُمِّ زَوْجِهَا، وَكَانَ زَوْجُهَا يَسْمَعُ مِنْهَا وَكَانَ يُحِبُّهَا، فَقَالَتْ لِزَوْجِهَا: لَا أَرْضَى عَنْكَ أَبَدًا، حَتَّى تُخْرِجَ عَنِّي أُمَّكَ وَكِلْتَا الْعَجُوزَتَيْنِ، قَدْ ذَهَبَ بَصَرُهُمَا، فَلَمْ تَدَعْهُ حَتَّى خَرَجَ بِأُمِّهِ فَوَضَعَهَا فِي فَلَاةٍ مِنَ الْأَرْضِ، لَيْسَ مَعَهَا طَعَامٌ وَلَا شَرَابٌ لِيَأْكُلَهَا السِّبَاعُ، ثُمَّ انْصَرَفَ عَنْهَا. فَلَمَّا أَمْسَتْ غَشِيَتْهَا السِّبَاعُ، فَجَاءَهَا مَلَكٌ مِنَ الْمَلَائِكَةِ، فَقَالَ لَهَا: مَا هَذِهِ الْأَصْوَاتُ الَّتِي أَسْمَعُ حَوْلَكِ قَالَتْ: خَيْرٌ، هَذِهِ أَصْوَاتُ بَقَرٍ وَإِبِلٍ وَغَنَمٍ، قَالَ: خَيْرًا فَلْيَكُنْ، ثُمَّ انْصَرَفَ عَنْهَا وَتَرَكَهَا، فَلَمَّا أَصْبَحَتْ أَصْبَحَ الْوَادِي مُمْتَلِئًا إِبِلًا وَبَقَرًا وَغَنَمًا، فَقَالَ ابْنُهَا: لَوْ جِئْتُ أُمِّي فَنَظَرْتُ مَا فَعَلَتْ، فَجَاءَ فَإِذَا الْوَادِي مُمْتَلِئٌ إِبِلًا وَغَنَمًا وَبَقَرًا، قَالَ: أَيْ أُمَّاهُ مَا هَذَا. قَالَتْ: أَيْ بُنَيَّ هَذَا رِزْقُ اللَّهِ وَعَطَاؤُهُ إِذْ عَقَقْتَنِي وَأَطَعْتَ امْرَأَتَكَ فِيَّ، فَاحْتَمَلَ أُمَّهُ وَسَاقَ مَعَهَا مَا أَعْطَاهَا اللَّهُ تَعَالَى مِنَ الْإِبِلِ وَالْبَقَرِ وَالْغَنَمِ. فَلَمَّا رَجَعَ بِهَا إِلَى امْرَأَتِهِ وَبِمَالِهَا قَالَتْ لَهُ امْرَأَتُهُ وَاللَّهِ لَا أَرْضَى عَنْكَ أَوْ تَذْهَبْ بِأُمِّي فَتَضَعُهَا حَيْثُ وَضَعْتَ أُمَّكَ فَيُصِيبُهَا مِثْلَ مَا أَصَابَ أُمَّكَ، فَانْطَلَقَ بِالْعَجُوزِ فَوَضَعَهَا حَيْثُ وَضَعَ أُمَّهُ، ثُمَّ انْصَرَفَ عَنْهَا، فَلَمَّا أَمْسَتْ غَشِيَهَا السِّبَاعُ وَجَاءَهَا الْمَلَكُ الَّذِي أَرْسَلَهُ اللَّهُ إِلَى الْعَجُوزِ قَبْلَهَا، فَقَالَ: أَيَّتُهَا الْعَجُوزُ مَا هَذِهِ الْأَصْوَاتُ الَّتِي أَسْمَعُ حَوْلَكِ ؟ قَالَتْ: شَرٌّ، وَاللَّهِ وَعْرٌ، هَذِهِ أَصْوَاتُ سِبَاعٍ تُرِيدُ أَنْ تَأْكُلَنِي، قَالَ: شَرٌّ فَلْيَكُنْ، ثُمَّ انْصَرَفَ عَنْهَا فَأَتَاهَا سَبُعٌ فَأَكَلَهَا. فَلَمَّا أَصْبَحَ قَالَتْ لَهُ امْرَأَتُهُ: اذْهَبْ فَانْظُرْ مَا فَعَلَتْ أُمِّي، فَذَهَبَ لِيَنْظُرَ فَلَمْ يَجِدْ مِنْهَا إِلَّا فَضْلَ مَا تَرَكَ السَّبُعُ، فَرَجَعَ إِلَى امْرَأَتِهِ، فَأَخْبَرَهَا، فَحَزِنَتْ عَلَى أُمِّهَا حُزْنًا شَدِيدًا، وَحَمَلَ عِظَامَهَا فِي كِسَاءٍ حَتَّى وَضَعَهَا بَيْنَ يَدَيِ ابْنَتِهَا فَمَاتَتْ كَمَدًا.

     ✧ The ḥadīth of the two old women: From Abū Hurayrah: The Prophet ﷺ said: “All the wonders were among the Children of Israel; narrate from them and there is no harm. If I were to narrate to you the ḥadīth of the two old women, you would marvel.” They said: “Narrate to us, O Messenger of Allah.” He said: “There was among the Children of Israel a man who had a wife whom he loved, and with him was an old, aged mother, a truthful woman; and with his wife was her mother, an old, aged woman, an evil woman. She incited her daughter against the mother of her husband. Her husband used to listen to her and he loved her. She said to her husband: ‘I will never be pleased with you until you take your mother away from me’ – and both old women had lost their sight. She did not leave him until he went out with his mother and placed her in a desolate stretch of land, with no food or drink with her, so that wild beasts might eat her; then he turned away from her. When evening came, wild beasts surrounded her. An angel from among the angels came to her and said: ‘What are these sounds I hear around you?’ She said: ‘Good; these are the sounds of cattle, camels, and sheep.’ He said: ‘Let it be good,’ then left her. When morning came, the valley was filled with camels, cattle, and sheep. Her son said: ‘If only I went to my mother and saw what happened to her.’ He came and found the valley filled with camels, sheep, and cattle. He said: ‘O mother, what is this?’ She said: ‘O my son, this is Allah’s provision and His gift, since you disobeyed me and obeyed your wife regarding me.’ He carried his mother and drove with her what Allah Almighty had given her of camels, cattle, and sheep. When he returned with her to his wife and her wealth, his wife said to him: ‘By Allah, I will not be pleased with you unless you take my mother and place her where you placed your mother, so that what befell your mother befalls her.’ He went off with the old woman and placed her where he had placed his mother, then left her. When evening came, wild beasts surrounded her, and the angel whom Allah had sent to the previous old woman came to her and said: ‘O old woman, what are these sounds I hear around you?’ She said: ‘Evil, by Allah, and rough terrain; these are the sounds of wild beasts that want to eat me.’ He said: ‘Let it be evil,’ then left her; a beast came to her and ate her. When morning came, his wife said to him: ‘Go and see what happened to my mother.’ He went to look and found nothing of her except what the beast had left. He returned to his wife and told her, and she grieved for her mother with intense grief. He carried her bones in a cloak until he placed them before her daughter, and she died of grief.

389. Tarikh (al-Tabari) 389No grade recorded

     حَدِيثُ الْعَابِدِ وَالرُّمَّانَةِ  : عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: خَرَجَ إِلَيْنَا رَسُولُ اللَّهِ ﷺ فَقَالَ: " خَرَجَ مِنْ عِنْدِي خَلِيلِي عَلَيْهِ السَّلَامُ آنِفًا. فَقَالَ: يَا مُحَمَّدُ وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنَّ لِلَّهِ عَبْدًا مِنْ عِبَادِهِ عَبَدَ اللَّهَ خَمْسَمِائَةِ سَنَةٍ عَلَى رَأْسِ جَبَلٍ عَرْضُهُ وَطُولُهُ ثَلَاثُونَ ذِرَاعًا وَالْبَحْرُ مُحِيطٌ بِهِ أَرْبَعَةُ آلَافِ فَرْسَخٍ مِنْ كُلِ نَاحِيَةٍ، فَأَخْرَجَ اللَّهُ لَهُ عَيْنًا عَذْبَةً بِعَرْضِ الْأُصْبُعِ يَبُضُّ بِمَاءٍ عَذْبٍ، وَتَسْفَحُ فِي أَسْفَلِ جَبَلٍ وَشَجَرَةَ رُمَّانٍ تُخْرِجُ لَهُ فِي كُلِ يَوْمٍ رُمَّانَةً فَتُغْذِيهِ يَوْمَهُ، فَإِذَا أَمْسَى نَزَلَ وَأَصَابَ مِنَ الْوُضُوءِ، وَأَخَذَ مِنْ تِلْكَ الشَّجَرَةِ الرُّمَّانَةَ فَأَكَلَهَا ثُمَّ قَامَ إِلَى الصَّلَاةِ. فَسَأَلَ رَبَّهُ عَزَّ وَجَلَّ عِنْدَ وَقْتِ الْأَجَلِ أَنْ يَقْبِضَهُ سَاجِدًا، وَأَنْ لَا يَجْعَلَ لِلْأَرْضِ وَلَا لِشَيْءٍ يُفْسِدَهُ عَلَيْهِ سَبِيلًا حَتَّى يَبْعَثَهُ وَهُوَ سَاجِدٌ، فَفَعَلَ وَنَحْنُ نَمُرُّ إِذَا هَبَطْنَا وَإِذَا رَجَعْنَا فَنَجِدُهُ فِي الْعِلْمِ يُبْعَثُ يَوْمَ الْقِيَامَةِ فَيُوقَفُ بَيْنَ يَدَيِ اللَّهِ فَيَقُولُ الرَّبُّ تَعَالَى: أَدْخِلُوا عَبْدِي الْجَنَّةَ بِرَحْمَتِي، فَيَقُولُ: رَبِّ بَلْ بِعَمَلِي، فَيَقُولُ: أَدْخِلُوا عَبْدِي الْجَنَّةَ بِرَحْمَتِي، فَيَقُولُ: بَلْ بِعَمَلِي، فَيَقُولُ اللَّهُ تَعَالَى: أَدْخِلُوا عَبْدِي الْجَنَّةَ بِرَحْمَتِي، فَيَقُولُ: رَبِّ بَلْ بِعَمَلِي. فَيَقُولُ اللَّهُ تَعَالَى لِلْمَلَائِكَةِ قَايِسُوا عَبْدِي بِنِعْمَتِي كُلِّهَا فَتُوجَدُ نِعْمَةُ الْبَصَرِ قَدْ أَحَاطَتْ بِعِبَادَةِ خَمْسِ مِائَةِ سَنَةٍ وَبَقِيَتِ الْجَسَدُ فَضْلًا عَلَيْهِ فَيَقُولُ: أَدْخِلُوا عَبْدِي النَّارَ قَالَ: فَيُجَرُّ إِلَى النَّارِ فَيَقُولُ: يَا رَبِّ بِرَحْمَتِكَ أَدْخِلْنِي الْجَنَّةَ، فَيَقُولُ رُدُّوا عَبْدِي فَيُوقَفُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَجَلَّ. فَيَقُولُ: يَا عَبْدِي مَنْ خَلَقَكَ وَلَمْ تَكُ شَيْئًا فَيَقُولُ: أَنْتَ يَا رَبِّ فَيَقُولُ أَكَانَ ذَلِكَ مِنْ قِبَلِكَ أَمْ بِرَحْمَتِي، فَيَقُولُ بَلْ بِرَحْمَتِكَ، فَيَقُولُ: مَنْ قَوَّاكَ لِعِبَادَةِ خَمْسِ مِائَةِ سَنَةٍ، فَيَقُولُ: أَنْتَ يَا رَبِّ، فَيَقُولُ مَنْ أَنَزْلَكَ فِي جَبَلٍ وَسَطَ اللُّجَّةِ وَأَخْرَجَ لَكَ الْمَاءَ الْعَذْبَ مِنَ الْمَاءِ الْمَالِحِ، وَأَخْرَجَ لَكَ كُلَ يَوْمٍ رُمَّانَةً، وَإِنَّمَا يَخْرُجُ مَرَّةً فِي السَّنَةِ، وَسَأَلْتِنِي أَنْ أَقْبِضَكَ سَاجِدًا فَفَعَلْتُ ذَلِكَ بِرَحْمَتِي، أَدْخِلُوا عَبْدِي الْجَنَّةَ بِرَحْمَتِي، فَنِعْمَ الْعَبْدُ كُنْتَ يَا عَبْدِي فَأَدْخَلَهُ اللَّهُ الْجَنَّةَ، وَقَالَ جِبْرِيلُ عَلَيْهِ السَّلَامُ إِنَّمَا الْأَشْيَاءُ بِرَحْمَةِ اللَّهِ تَعَالَى [ يَا مُحَمَّدُ ].

     ✧ The ḥadīth of the worshipper and the pomegranate: On the authority of Jābir b. ʿAbd Allāh al-Anṣārī, who said: The Messenger of Allah ﷺ came out to us and said: "My intimate friend ﷺ left my presence just now. He said: O Muḥammad, by the One who sent you with the truth, there is among Allah's servants a servant who worshipped Allah for five hundred years on the summit of a mountain whose width and length are thirty cubits, with the sea surrounding it on every side for four thousand farsakhs. Allah brought forth for him a sweet spring of the width of a finger, flowing with fresh water, and it poured down at the foot of the mountain. And He brought forth for him a pomegranate tree that produced for him each day a pomegranate to nourish him for that day. When evening came, he would descend, perform ablution, take the pomegranate from that tree and eat it, then stand for prayer. He asked his Lord, Mighty and Majestic, at the time of death to take him while prostrating, and not to give the earth or anything that would corrupt him any way over him until He resurrected him while he was prostrating. So He did that. We pass by him when we descend and when we return, and we find him in the knowledge that he will be resurrected on the Day of Resurrection and stood before Allah. The Lord, Exalted is He, will say: 'Admit My servant into Paradise by My mercy.' He will say: 'My Lord, rather by my deeds.' He will say: 'Admit My servant into Paradise by My mercy.' He will say: 'Rather by my deeds.' Allah, Exalted is He, will say: 'Admit My servant into Paradise by My mercy.' He will say: 'My Lord, rather by my deeds.' Then Allah, Exalted is He, will say to the angels: 'Compare My servant with all of My blessings.' The blessing of sight will be found to have encompassed the worship of five hundred years, and the body will remain in excess over it. He will say: 'Admit My servant into the Fire.' He said: So he will be dragged toward the Fire, and he will say: 'O my Lord, by Your mercy admit me into Paradise.' He will say: 'Return My servant.' So he will be stood before Allah, Mighty and Majestic. He will say: 'O My servant, who created you when you were nothing?' He will say: 'You, O my Lord.' He will say: 'Was that from yourself or by My mercy?' He will say: 'Rather by Your mercy.' He will say: 'Who gave you strength to worship for five hundred years?' He will say: 'You, O my Lord.' He will say: 'Who settled you on a mountain in the midst of the deep sea, brought forth for you fresh water from salt water, and brought forth for you each day a pomegranate, though it only produces once a year? And you asked Me to take you while prostrating, and I did that by My mercy. Admit My servant into Paradise by My mercy. How excellent a servant you were, O My servant.' So Allah admitted him into Paradise. And Jibrīl ﷺ said: 'Things are only by the mercy of Allah, Exalted is He, O Muḥammad.'"

390. Tarikh (al-Tabari) 390No grade recorded

     حَدِيثُ يَرْخَ  : عَنْ كَعْبٍ قَالَ: قَحَطْتُ بَنُو إِسْرَائِيلَ عَلَى عَهْدِ مُوسَى، فَسَأَلُوهُ أَنْ يَسْتَسْقِيَ لَهُمْ فَقَالَ اخْرُجُوا مَعِي إِلَى الْجَبَلِ، فَخَرَجُوا، فَلَمَّا أَصْعَدَ الْجَبَلَ قَالَ مُوسَى: لَا يَتْبَعُنِي رَجُلٌ أَصَابَ ذَنْبًا، قَالَ: فَانْصَرَفَ أَكْثَرُ مِنْ نِصْفِ الْقَوْمِ، ثُمَّ قَالَ: الثَّانِيَةُ لَا يَتْبَعُنِي مَنْ أَصَابَ ذَنْبًا، فَانْصَرَفُوا جَمِيعًا إِلَّا رَجُلٌ أَعْوَرُ، يُقَالُ لَهُ يَرْخُ الْعَابِدُ. فَقَالَ لَهُ مُوسَى: أَلَمْ تَسْمَعْ مَا قُلْتُ ؟ قَالَ: بَلَى قَالَ: فَلَمْ تُصِبْ ذَنْبًا قَالَ: مَا أَعْلَمُهُ إِلَّا شَيْئًا أَذْكُرُهُ، فَإِنْ كَانَ ذَنْبًا رَجَعْتُ، قَالَ: مَا هُوَ ؟ قَالَ: مَرَرْتُ فِي طَرِيقٍ فَرَأَيْتُ بَابَ حُجْرَةٍ مَفْتُوحٍ، فَلَمَحْتُ بِعَيْنِي هَذِهِ الذَّاهِبَةَ شَخْصًا لَا أَعْلَمُ مَا هُوَ، فَقَلْتُ لِعَيْنِي أَنْتِ مِنْ بَيْنِ يَدَيَّ سَارَعْتِ إِلَى الْخَطِيئَةِ لَا تَصْحَبِينِي بَعْدَهَا، فَأَدْخَلْتُ إِصْبَعِي فِيهَا فَقَلَعْتُهَا، فَإِنْ كَانَ هَذَا ذَنْبًا رَجَعْتُ، فَقَالَ مُوسَى عَلَيْهِ السَّلَامُ: لَيْسَ هَذَا ذَنْبًا. ثُمَّ قَالَ لَهُ: اسْتَسْقِ يَا يَرْخُ، قَالَ: قُدُّوسٌ قُدُّوسٌ، مَا عِنْدَكَ لَا يَنْفَدُ وَخَزَائِنُكَ لَا تَفْنَى، وَأَنْتَ بِالْبُخْلِ لَا تَرْضَى، فَمَا هَذَا الَّذِي لَا يُعْرَفُ بِهِ اسْقِنَا الْغَيْثَ السَّاعَةَ السَّاعَةَ، قَالَ: فَانْصَرَفَا يَخُوضَانِ الْوَحْلَ. .

     ✧ The ḥadīth of Yarkhā: On the authority of Kaʿb, who said: The Children of Israel suffered drought in the time of Mūsā, and they asked him to pray for rain for them. He said, “Go out with me to the mountain.” So they went out. When he ascended the mountain, Mūsā said, “Let no man who has committed a sin follow me.” He said: More than half of the people turned back. Then he said a second time, “Let no one who has committed a sin follow me.” So they all turned back except a one-eyed man called Yarkhā the worshipper. Mūsā said to him, “Did you not hear what I said?” He said, “Yes.” He said, “So you have not committed a sin?” He said, “I know of none except something I remember; if it is a sin, I will go back.” He said, “What is it?” He said, “I was passing along a road and saw the open door of a chamber. With this eye of mine, the one that is gone, I caught a glimpse of a form I do not know what it was. I said to my eye, ‘You, before the rest of me, hastened toward sin; you shall not accompany me after this.’ So I put my finger into it and plucked it out. If this is a sin, I will go back.” Mūsā ﷺ said, “This is not a sin.” Then he said to him, “Pray for rain, O Yarkhā.” He said, “All-holy, all-holy! What is with You does not run out, and Your treasuries do not perish. You are not pleased with miserliness. So what is this by which You are not known? Give us rain now, now!” He said: The two of them went back wading through the mud. .

391. Tarikh (al-Tabari) 391No grade recorded

     تَائِبٌ مِنْ بَنِي إِسْرَائِيلَ  : عَنْ كَعْبِ الْأَحْبَارِ: أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ أَتَى فَاحِشَةً، فَدَخَلَ نَهْرًا يَغْتَسِلُ [ فِيهِ ] فَنَادَاهُ الْمَاءُ يَا فُلَانُ أَلَمْ تَسْتَحْيِ أَلَمْ تَتُبْ مِنْ هَذَا الذَّنْبِ، وَقُلْتَ: إِنَّكَ لَا تَعُودُ فِيهِ فَخَرَجَ مِنَ الْمَاءِ فَزِعًا وَهُوَ يَقُولُ: لَا أَعْصِي اللَّهَ عَزَّ وَجَلَّ. فَأَتَى جَبَلًا فِيهِ اثْنَا عَشَرَ رَجُلًا يعَبْدُونَ اللَّهَ تَعَالَى فَلَمْ يَزَلْ مَعَهُمْ حَتَّى قَحَطَ مَوْضِعُهُمْ، فَنَزَلُوا يَطْلُبُونَ الْكَلَأَ، فَمَرُّوا عَلَى ذَلِكَ النَّهْرِ، فَقَالَ لَهُمُ الرَّجُلُ: أَمَّا أَنَا فَلَسْتُ بِذَاهِبٍ مَعَكُمْ، قَالُوا: لِمَ ؟ قَالَ: لِأَنَّ ثَمَّ مَنْ قَدِ اطَّلَعَ مِنِّي عَلَى خَطِيئَةٍ فَأَنَا أَسْتَحِي مِنْهُ أَنْ يَرَانِي، فَتَرَكُوهُ، وَمَضَوْا فَنَادَاهُمُ النَّهْرُ، يَا أَيُّهَا الْعُبَّادُ، مَا فَعَلَ صَاحِبُكُمْ، قَالُوا: زَعَمَ [ لَنَا ] أَنَّ هَاهُنَا مِنْ [ قَدِ ] اطَّلَعَ مِنْهُ عَلَى خَطِيئَةٍ فَهُوَ يَسْتَحِي مِنْهُ أَنْ يَرَاهُ، قَالَ: يَا سُبْحَانَ اللَّهِ، إِنَّ بَعْضَكُمْ يَغْضَبُ عَلَى وَلَدِهِ أَوْ عَلَى بَعْضِ قَرَابَاتِهِ، فَإِذَا تَابَ وَرَجَعَ إِلَى مَا يُحِبُّ أَحَبَّهُ، وَإِنَّ صَاحِبَكُمْ قَدْ تَابَ وَرَجَعَ إِلَى مَا أُحِبُّ، فَأَنَا أُحِبُّهُ. فَأتَوْهُ فَأَخْبَرُوهُ وَعَبَدُوا اللَّهَ عَلَى شَاطِئِ [ النَّهْرِ ] فَأَخْبَرُوهُ، فَجَاءَ مَعَهُمْ، فَأَقَامُوا يعَبْدُونَ اللَّهَ زَمَانًا، ثُمَّ إِنَّ صَاحِبَ الْفَاحِشَةِ تُوُفِّيَ، فَنَادَاهُمُ النَّهْرُ: يَا أَيُّهَا الْعُبَّادُ، غَسِّلُوهُ مِنْ مَائِي، وَادْفِنُوهُ عَلَى شَاطِئِي حَتَّى يُبْعَثَ يَوْمَ الْقِيَامَةِ مِنْ قُرْبِي، فَفَعَلُوا ذَلِكَ بِهِ، وَقَالُوا: نَبِيتُ لَيْلَتَنَا هَذِهِ عَلَى قَبْرِهِ لِنَبْكِيَ فَإِذَا أَصْبَحْنَا سِرْنَا، فَبَاتُوا عَلَى قَبْرِهِ يَبْكُونَ. فَلَمَّا جَاءَ وَجْهُ السَّحَرِ غَشِيَهُمُ النُّعَاسُ، فَأَصْبَحُوا وَقَدْ أَثْبَتَ اللَّهُ عَزَّ وَجَلَّ عَلَى قَبْرِهِ اثْنَتَيْ عَشْرَةَ سَرْوَةً، وَكَانَ أَوَّلُ سَرْوٍ أَنْبَتَهُ اللَّهُ عَزَّ وَجَلَّ عَلَى وَجْهِ الْأَرْضِ، فَقَالُوا: فَمَا أَنْبُتَ اللَّهُ هَذَا الشَّجَرَ فِي هَذَا الْمَكَانِ، إِلَّا وَقَدْ أَحَبَّ عِبَادَتَنَا فِيهِ، فَأَقَامُوا يعَبْدونَ اللَّهَ عَلَى قَبْرِهِ، كُلَّمَا مَاتَ فِيهِمْ رَجُلٌ دَفَنُوهُ إِلَى جَانِبِهِ، حَتَّى مَاتُوا بِأَجْمَعِهِمْ. قَالَ كَعْبٌ: فَكَانَتْ بَنُو إِسْرَائِيلَ يَحُجُّونَ إِلَى قُبُورِهِمْ رَحْمَةُ اللَّهِ عَلَيْهِمْ.

     ✧ A repentant man among the Children of Israel: From Kaʿb al-Aḥbār: A man among the Children of Israel committed an indecency. He entered a river to bathe [in it], and the water called out to him: “O so-and-so, are you not ashamed? Will you not repent of this sin? You had said you would not return to it.” He came out of the water in terror, saying: “I will not disobey Allah, the Mighty and Majestic.” He came to a mountain where there were twelve men worshipping Allah, the Exalted, and he remained with them until their place suffered drought, so they went down seeking pasture. They passed by that river, and the man said to them: “As for me, I am not going with you.” They asked: “Why?” He said: “Because there is someone there who has become aware of my sin, and I am ashamed for him to see me.” So they left him and went on. The river called out to them: “O worshippers, what has become of your companion?” They said: “He claimed to us that there is someone here who has become aware of his sin, and he is ashamed for him to see him.” It said: “Glory be to Allah! One of you may become angry with his son or with some of his relatives, but if the son repents and returns to what he loves, he loves him. Your companion has repented and returned to what I love, so I love him.” They came to him and told him, and they worshipped Allah on the bank of [the river]. Then the man of the indecency died, and the river called out to them: “O worshippers, wash him with my water and bury him on my bank, so that he may be raised on the Day of Resurrection from near me.” They did that for him, and they said: “We will spend this night at his grave, weeping, and when morning comes we will depart.” So they spent the night at his grave weeping. When the last part of the night came, slumber overcame them, and when they awoke, Allah, the Mighty and Majestic, had caused twelve cypress trees to stand fixed upon his grave. It was the first cypress that Allah, the Mighty and Majestic, caused to grow on the face of the earth. They said: “Allah has caused this tree to grow in this place only because He loves our worship here.” So they remained worshipping Allah at his grave, and whenever one of them died, they buried him beside it, until they all died. Kaʿb said: The Children of Israel used to make pilgrimage to their graves—may Allah's mercy be upon them.

392. Tarikh (al-Tabari) 392No grade recorded

     عُقُوبَةُ كَذَّابٍ عَلَى مُوسَى عَلَيْهِ السَّلَامُ   عَنْ رَجُلٍ مِنْ أَهْلِ الْعِلْمِ قَالَ: كَانَ رَجُلٌ يَخْدِمُ مُوسَى عَلَيْهِ السَّلَامُ، وَيَتَعَلَّمُ مِنْهُ، قَالَ: فَاسْتَأْذَنَهُ أَنْ يَرْجِعَ إِلَى قَرْيَتِهِ ثُمَّ يَعُودُ إِلَيْهِ، فَأَذِنَ لَهُ فَانْطَلَقَ، فَجَعَلَ يَقُولُ: حَدَّثَنِي مُوسَى كَلِيمُ اللَّهِ بِكَذَا وَكَذَا، وَحَدَّثَنِي نَجِّيُ اللَّهِ بِكَذَا حَتَّى كَثُرَ مَالُهُ، وَجَعَلَ مُوسَى عَلَيْهِ السَّلَامُ يَسْأَلُ عَنْهُ، وَلَا يُخْبَرُ بِشَيْءٍ. فَبَيْنَمَا مُوسَى عَلَيْهِ السَّلَامُ قَاعِدٌ إِذْ مَرَّ بِهِ رَجُلٌ يَقُودُ خَزْرًا فِي عُنُقِهِ حَبَلٌ - وَالْخَزْرُ الْأَرْنَبُ الذَّكَرُ - فَقَالَ: يَا عَبْدَ اللَّهِ مِنْ أَيْنَ أَقْبَلْتَ ؟ قَالَ: أَقْبَلْتُ مِنْ قَرْيَةِ كَذَا وَكَذَا، مِنْ قَرْيَةِ الرَّجُلِ قَالَ: فَتَعْرِفُ فُلَانًا ؟ قَالَ: نَعَمْ، هُوَ الَّذِي فِي يَدِي، قَالَ مُوسَى: يَا رَبِّ رُدَّهُ إِلَى حَالِهِ حَتَّى أَسْأَلَهُ فِيمَا صَنَعْتَ بِهِ هَذَا، فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ لَوْ سَأَلَنِي آدَمُ فَمَنْ دُونَهُ مِنَ النَّبِيِّينَ حَتَّى بَلَغَ مُحَمَّدًا ﷺ لَمْ أَرُدَّهُ إِلَى حَالِهِ، وَإِنَّمَا صَنَعْتُ بِهِ هَذَا لِأَنَّهُ كَانَ يَطْلُبُ الدُّنْيَا بِالدِّينِ

     ✧ The punishment of a liar against Moses ﷺ From a man of the people of knowledge, he said: There was a man who served Moses ﷺ and learned from him. He said: He asked his permission to return to his village and then come back to him, so he permitted him, and he departed. He began to say: “Moses, the one to whom God spoke, told me such and such, and the confidant of God told me such and such,” until his wealth became abundant. Moses ﷺ began to ask about him, but he was not informed of anything. While Moses ﷺ was sitting, a man passed by him leading a male rabbit with a rope around its neck—the khazr is the male rabbit—so he said: “O servant of God, from where have you come?” He said: “I have come from such and such a village, from the man’s village.” He said: “Do you know so-and-so?” He said: “Yes, he is the one in my hand.” Moses said: “O Lord, return him to his former state so that I may ask him about what You have done to him for this.” Then God Almighty revealed to him: “Even if Adam and those below him among the prophets, down to Muhammad ﷺ, were to ask Me, I would not return him to his former state. I did this to him only because he sought the world through religion.”

393. Tarikh (al-Tabari) 393No grade recorded

     قَصَّارٌ مِنْ بَنِي إِسْرَائِيلَ: عن بَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيُّ: أَنَّ قَصَّارًا وَلِعَ بِجَارِيَةٍ لِبَعْضِ جِيرَانِهِ، فَأَرْسَلَهَا أَهْلُهَا إِلَى حَاجَةٍ لَهُمْ فِي قَرْيَةٍ أُخْرَى، فَتَبِعَهَا، فَرَاوَدَهَا عَنْ نَفْسِهَا، فَقَالَتْ: لَا تَفْعَلُ لِأَنَّا أَشَدُّ حُبًّا لَكَ مِنْكَ، وَلَكِنِّي أَخَافُ اللَّهَ. فَقَالَ: فَأَنْتِ تَخَافِينَهُ وَأَنَا لَا أَخَافُهُ، فَرَجَعَ ثَانِيَةً فَأَصَابَهُ الْعَطَشُ حَتَّى كَادَ يَتَقَطَّعُ عُنُقُهُ، فَإِذَا هُوَ بِرَسُولِ اللَّهِ لِبَعْضِ بَنِي إِسْرَائِيلَ، فَسَأَلَهُ، فَقَالَ: مَا لَكَ ؟ قَالَ: الْعَطَشُ قَالَ: تَعَالَ حَتَّى نَدْعُوَ، حَتَّى تُظِلَّنَا سَحَابَةٌ حَتَّى نَدْخُلَ الْقَرْيَةَ قَالَ: مَا لِي عِنْدَ اللَّهِ عَمَلٌ فَأَدْعُو! قَالَ: فَأَدْعُو أَنَا، وَأَمِّنْ أَنْتَ. قَالَ: فَدَعَا الرَّسُولُ وَأَمَّنَ هُوَ فَأَظَلَّتْهُمْ سَحَابَةٌ، حَتَّى انْتَهَوْا إِلَى الْقَرْيَةِ، فَأَخَذَ الْقَصَّارُ إِلَى مَكَانٍ فَمَالَتِ السَّحَابَةُ عَلَيْهِ، فَرَجَعَ الرَّسُولُ فَقَالَ: زَعَمْتَ أَنْ لَيْسَ [ لَكَ ] عَمَلٌ وَأَنَا الَّذِي دَعَوْتُ وَأَنْتَ الَّذِي أَمَّنْتَ، فَأَظَلَّتْنَا سَحَابَةٌ، ثُمَّ تَبِعَتْكَ لَتُخْبِرْنِي مَا أَمْرُكَ، فَأَخْبَرَهُ فَقَالَ الرَّسُولُ: التَّائِبُ إِلَى اللَّهِ بِمَكَانٍ لَيْسَ أَحَدٌ مِنَ النَّاسِ بِمَكَانِهِ  .

     ✧ A fuller (qassar) of the Children of Israel: From Bakr b. 'Abd Allah al-Muzani: A fuller became infatuated with a young woman belonging to one of his neighbors. Her family sent her for an errand of theirs in another village, so he followed her and sought to seduce her. She said: Do not do it, for I love you more intensely than you do, but I fear Allah. He said: So you fear Him while I do not fear Him? He returned [from the attempt] a second time, and thirst afflicted him until his neck nearly snapped. Then he came upon a messenger of Allah to some of the Children of Israel, and he asked him. He said: What is the matter with you? He said: Thirst. He said: Come, let us supplicate so that a cloud may shade us until we enter the village. He said: I have no deed with Allah by which I may supplicate. He said: Then I shall supplicate, and you say amin. He said: So the messenger supplicated and he said amin, and a cloud shaded them until they reached the village. The fuller took to a place, and the cloud inclined over him. The messenger returned and said: You claimed that you had no deed, yet I was the one who supplicated and you were the one who said amin, and a cloud shaded us; then it followed you. Tell me what your affair is. So he told him, and the messenger said: The one who repents to Allah is in a station where none among people is in his station.

394. Tarikh (al-Tabari) 394No grade recorded

     ذُو الرَّجُلِ: دَاوُدَ بْنِ أَبِي الرِّيَادِ، عَنْ أَبِيهِ قَالَ: كَانَ رَاهِبٌ يَتَعَبَّدُ فِي صَوْمَعَةٍ  فَأَشْرَفَ مِنْهَا فَرَأَى امْرَأَةً فَفُتِنَ بِهَا، فَأَخْرَجَ رِجْلَهُ مِنَ الصَّوْمَعَةِ لِيَنْزِلَ إِلَيْهَا، فَلَمَّا أَخْرَجَ رِجْلَهُ نَزَلَتْ عَلَيْهِ الْعِصْمَةُ وَأَدْرَكَتْهُ السَّعَادَةُ فَقَالَ: يَا لِنَفْسِ رِجْلٍ خَرَجَتْ مِنَ الصَّوْمَعَةِ لِتَعْصِيَ اللَّهَ يَعُودُ إِلَيْهَا وَيَكُونُ فِي صَوْمَعَتِي مَعِي، وَاللَّهِ لَا كَانَ هَذَا أَبَدًا، قَالَ: فَتَرَكَهَا مُعَلَّقَةً خَارِجَ الصَّوْمَعَةِ يَسْقُطُ عَلَيْهَا الثُّلُوجُ وَالْأَمْطَارُ وَتُصِيبُهَا الشَّمْسُ وَالرِّيَاحُ حَتَّى تَقَطَّعَتْ وَتَنَاثَرَتْ وَسَقَطَتْ، فَشَكَرَ اللَّهَ ذَلِكَ مِنْ فِعْلِهِ، وَأَنْزَلَ فِي بَعْضِ الْكُتُبِ وَذُو الرِّجْلِ يَمْدَحُهُ بِذَلِكَ.

     ✧ DHŪ AL-RIJL: Dāwūd b. Abī al-Riyād, from his father, who said: There was a monk who devoted himself to worship in a hermitage. He looked out from it and saw a woman, and he was tempted by her. He put his leg out of the hermitage to descend to her. When he put his leg out, divine protection descended upon him and felicity overtook him, and he said: "O soul of a leg that went out of the hermitage to disobey God—shall it return to it and be with me in my hermitage? By God, this will never be." He said: So he left it hanging outside the hermitage; snows and rains fell upon it, and the sun and winds struck it until it was severed, disintegrated, and fell. Then he thanked God for that deed of his, and He revealed in some of the scriptures: "And the one of the leg," praising him for that.

395. Tarikh (al-Tabari) 395No grade recorded

     حَدِيثُ بَغِيٍّ مِنْ بَنِي إِسْرَائِيلَ  : عَنِ الْحَسَنِ قَالَ: كَانَتِ امْرَأَةٌ بَغِيٌّ لَهَا ثُلْثُ الْحَسَنِ لَا تُمَكَّنُ مِنْ نَفْسِهَا إِلَّا بِمِائَةِ دِينَارٍ وَإِنَّهُ أَبْصَرَهَا عَابِدٌ، فَأَعْجَبَتْهُ [ فَذَهَبَ ] فَعَمِلَ بِيَدَيْهِ وَعَالَجَ فَجَمَعَ مِائَةَ دِينَارٍ فَجَاءَ فَقَالَ: إِنَّكِ [ قَدْ ] أَعْجَبْتِنِي فَانْطَلَقْتُ فَعَمِلْتُ بِيَدِي وَعَالَجْتُ حَتَّى جَمَعْتُ مِائَةَ دِينَارٍ. فَقَالَتْ: ادْفَعْهَا إِلَى الْقَهْرَمَانِ حَتَّى يَنْقُدَهَا وَيَزِنَهَا فَفَعَلَ فَقَالَتْ: أَنْقَدْتُ مِنْهُ مِائَةَ دِينَارٍ ] قَالَ: نَعَمْ، قَالَتْ: ادْخُلْ، وَكَانَ لَهَا مِنَ الْجِمَالِ وَالْهَيْئَةِ مَا اللَّهُ أَعْلَمُ بِهِ، [ وَكَانَ ] لَهَا بَيْتٌ مُنَجَّدٌ وَسَرِيرٌ مِنْ ذَهَبٍ، فَقَالَتْ: هَلُمَّ إِلَيَّ، فَلَمَّا جَلَسَ مِنْهَا مَجْلِسَ الرَّجُلِ الْخَائِنِ ذَكَرَ مَقَامَهُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَجَلَّ، أَخَذَتْهُ رِعْدَةٌ، وَمَاتَتْ شَهْوَتُهُ، فَقَالَ: اتْرُكِينِي أَخْرُجُ وَلَكِ مِائَةُ دِينَارٍ، قَالَتْ: مَا بَدَا لَكَ، وَقَدْ رَأَيْتَنِي كَمَا زَعَمْتَ فَأَعْجَبْتُكَ فَذَهَبْتَ وَعَالَجْتَ وَكَدَدْتَ حَتَّى جَمَعَتْ مِائَةَ دِينَارٍ، فَلَمَّا قَدَرَتْ عَلَيَّ فَعَلْتَ الَّذِي فَعَلْتَ. قَالَ: فَرَقٌ مِنَ اللَّهِ وَمَقَامِي بَيْنَ يَدَيْهِ وَقَدْ بُغِّضْتِ إِلَيَّ، قَالَتْ: لَئِنْ كُنْتَ صَادِقًا مَا لِي زَوْجٌ غَيْرُكَ، قَالَ: ذَرِينِي لِأَخْرُجَ. قَالَتْ: لَا إِلَّا أَنْ تَجْعَلَ لِي عَهْدًا أَنْ تَتَزَوَّجَنِي [ قَالَ: لَا، حَتَّى أُخْرَجَ. قَالَتْ: خَلِّ عَلَيْكَ، إِنِّي أُحِبُّ أَنْ تَتَزَوَّجَنِي ]، قَالَ: لَعَلَّ، قَالَ: فَيَقْبَعُ بِثَوْبِهِ ثُمَّ خَرَجَ إِلَى بَلَدِهِ، وَارْتَحَلَتِ الْأُخْرَى بِدُنْيَاهَا نَادِمَةً عَلَى مَا كَانَ مِنْهَا، حَتَّى قَدِمَتْ بَلَدَهُ، فَسَأَلَتْ عَنِ اسْمِهِ وَمَنْزِلِهِ، فَدُلَّتْ عَلَيْهِ، فَقِيلَ لَهُ: الْمَلِكَةُ جَاءَتْ تَسْأَلُ عَنْكَ، فَلَمَّا رَآهَا شَهِقَ شَهْقَةً فَمَاتَ، قَالَ: فَأُسْقِطَ فِي يَدَيْهَا، فَقَالَتْ: أَمَّا هَذَا فَقَدْ فَاتَنِي، فَهَلْ لَهُ مِنْ قَرِيبٍ، قِيلَ أَخُوهُ فَقِيرٌ، فَحَضَرَ، قَالَتْ: إِنِّي أَتَزَوَّجُكَ بِحُبِّ أَخِيكَ قَالَ: فَتَزَوَّجَتْهُ، فَوَلَّدَتْ لَهُ سَبْعَةَ أَبْنَاءٍ. حَدِيثُ بَغِيٍّ أُخْرَى: عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ قَالَ إِبْرَاهِيمُ: لَا أُرَاهُ إِلَّا عَنْ أَبِيهِ: أَنَّ عَابِدًا مِنْ عُبَّادِ بَنِي إِسْرَائِيلَ، كَانَ يَتَعَبَّدُ فِي صَوْمَعَتِهِ، فَجَاءَ نَفَرٌ مِنَ الْغُوَاةِ إِلَى امْرَأَةٍ بَغِيٍّ، فَقَالُوا لَهَا: لَعَلَّكِ تُزِيلِينَهُ  فَجَاءَتْهُ فِي لَيْلَةٍ مُظْلِمَةٍ فَنَادَتْهُ فَأَشْرَفَ عَلَيْهَا، فَقَالَتْ لَهُ: يَا عَبْدَ اللَّهِ آوِنِي إِلَيْكَ أَمَا تَرَى الظُّلْمَةَ وَالْمَطَرَ فَلَمْ تَزَلْ بِهِ حَتَّى آوَاهَا. فَاضْطَجَعَتْ قَرِيبًا مِنْهُ، فَجَعَلَتْ تُرِيهِ مَحَاسِنَ وَجْهِهَا حَتَّى دَعَتْهُ نَفْسُهُ إِلَيْهَا فَقَالَ: لَا وَاللَّهِ حَتَّى أَنْظُرَ [ كَيْفَ ] صَبْرُكِ عَلَى النَّارِ، فَتَقَدَّمَ إِلَى الْمِصْبَاحِ فَوَضَعَ إِصْبَعًا مِنْ أَصَابِعِهِ فِيهِ حَتَّى احْتَرَقَتْ، ثُمَّ عَادَ إِلَى صِلَاتِهِ، فَدَعَتْهُ نَفْسُهُ أَيْضًا، وَعَاوَدَ الْمِصْبَاحَ فَوَضَعَ إِصْبَعَهُ الْأُخْرَى حَتَّى احْتَرَقَتْ، فَلَمْ تَزَلْ نَفْسُهُ تَدْعُوهُ وَهُوَ يَعُودُ إِلَى الْمِصْبَاحِ، حَتَّى احْتَرَقَتْ أَصَابِعُهُ جَمِيعًا [ وَهِيَ تَنْظُرُ ] فَضَعُفَتِ الْمَرْأَةُ فَمَاتَتْ.

     ✧ The account of a prostitute from the Children of Israel: From al-Ḥasan, who said: There was a prostitute woman who possessed a third of all beauty and would not make herself available except for a hundred dinars. A worshipper saw her and was captivated by her. So he went and worked with his own hands and toiled until he gathered a hundred dinars. Then he came and said: "You have captivated me, so I went and worked with my own hands and toiled until I gathered a hundred dinars." She said: "Hand it over to the steward so that he may count and weigh it." He did so. She said: "Have I received from him a hundred dinars?" He said: "Yes." She said: "Enter." She had such beauty and form as only Allah knows, and she had an adorned room and a couch of gold. She said: "Come to me." When he sat with her in the manner of a man about to betray, he remembered his standing before Allah, Mighty and Majestic. Trembling seized him and his desire died. He said: "Let me leave, and the hundred dinars are yours." She said: "What has come over you? You saw me, as you claimed, and were captivated by me, so you went and toiled and labored until you gathered a hundred dinars. Now that you have gained power over me, you do what you have done." He said: "Fear of Allah and my standing before Him. You have become hateful to me." She said: "If you are truthful, I have no husband other than you." He said: "Let me go out." She said: "No, not unless you make a covenant with me that you will marry me." He said: "No, not until I leave." She said: "Release yourself. I would love for you to marry me." He said: "Perhaps." Then he wrapped himself in his garment and departed to his own town. The other woman set out with her worldly goods, regretful for what she had done, until she came to his town. She asked about his name and dwelling, and was guided to him. He was told: "The queen has come asking about you." When he saw her, he gasped one gasp and died. It fell into her hands, and she said: "As for this one, he has escaped me. Does he have any relative?" It was said: "His brother, who is poor." He came, and she said: "I will marry you out of love for your brother." So she married him, and she bore him seven sons. The account of another prostitute: From ʿAbd Allāh b. Wahb, who said: Ibrāhīm said: I think it is only from his father: A worshipper among the worshippers of the Children of Israel used to devote himself to worship in his cell. A group of dissolute men came to a prostitute and said to her: "Perhaps you can lead him astray." So she came to him on a dark night and called out to him. He looked out at her, and she said: "O servant of Allah, give me shelter with you. Do you not see the darkness and the rain?" She kept at him until he sheltered her. She lay down near him and began to show him the beauties of her face until his soul called him to her. He said: "No, by Allah, not until I see how you endure the fire." He went to the lamp and placed one of his fingers in it until it burned. Then he returned to his prayer. His soul called him again, and he returned to the lamp and placed his other finger in it until it burned. His soul kept calling him, and he kept returning to the lamp, until all his fingers were burned while she was watching. Then the woman grew weak and died.

396. Tarikh (al-Tabari) 396No grade recorded

     حَدِيثُ عَفِيفٍ مِنْهُمْ عَنِ الْمَعَاصِي  : عن أَبُو عَبْدِ اللَّهِ الْبَلْخِيُّ: أَنَّ شَابًّا كَانَ فِي بَنِي إِسْرَائِيلَ لَمْ يُرَ شَابٌّ قَطُّ أَحْسَنَ مِنْهُ، وَكَانَ يَبِيعُ الْقِفَافَ، فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ يَطُوفُ بِقِفَافِهِ خَرَجَتِ امْرَأَةٌ مَنْ دَارِ مَلِكٍ مِنْ مُلُوكِ بَنِي إِسْرَائِيلَ فَلَمَّا رَأَتْهُ رَجَعَتْ مُبَادِرَةً، فَقَالَتْ لِابْنَةِ الْمَلِكِ: يَا فُلَانَةُ، إِنِّي رَأَيْتُ شَابًّا يَبِيعُ الْقِفَافَ، لَمْ أَرَ شَيْئًا أَحْسَنَ مِنْهُ. قَالَتْ أَدْخِلِيهِ فَخَرَجَتْ إِلَيْهِ، فَقَالَتْ: يَا فَتَى ادْخُلْ، لِنَشْتَرِ مِنْكَ، فَدَخَلَ، فَأَغْلَقَتِ الْبَابَ دُونَهُ، ثُمَّ قَالَتْ: ادْخُلْ، فَدَخَلَ فَأَغْلَقَتْ بَابًا آخَرَ دُونَهُ، ثُمَّ اسْتَقْبَلَتْهُ بِنْتُ الْمَلِكِ كَاشِفَةً عَنْ وَجْهِهَا وَنَحْرِهَا، فَقَالَ لَهَا: اشْتَرِي عَافَاكِ اللَّهُ، قَالَتْ: إِنَّا لَمْ نَدْعُكَ لِهَذَا، إِنَّمَا دَعَوْنَاكَ لِكَذَا - يَعْنِي الْمُرَاوَدَةَ عَنْ نَفْسِهِ - فَقَالَ لَهَا: اتَّقِي اللَّهَ، قَالَتْ لَهُ: إِنَّكَ إِنْ لَمْ تُطَاوِعْنِي عَلَى مَا أُرِيدُ أَخْبَرْتُ الْمَلِكَ أَنَّكَ إِنَّمَا دَخَلْتَ عَلَيَّ تُكَابِدُنِي عَلَى نَفْسِي قَالَ: فَأَبَى وَوَعَظَهَا فَأَبَتْ. فَقَالَ: ضَعُوا لِي وَضُوءًا فَقَالَتْ: أَعَلَيَّ نَعْلُكَ، يَا جَارِيَةُ ضَعُوا لَهُ وَضُوءًا فَوْقَ الْجَوْسَقِ مَكَانٌ لَا يَسْتَطِيعُ أَنْ يَفِرَّ مِنْهُ وَمِنَ الْجَوْسَقِ إِلَى الْأَرْضِ أَرْبَعُونَ ذِرَاعًا، فَلَمَّا صَارَ إِلَى أَعْلَى الْجَوْسَقِ، قَالَ: اللَّهُمَّ إِنِّي دُعِيتُ إِلَى مَعْصِيَةٍ وَأَنَا أَخْتَارُ أَنْ أَضُرَّ نَفْسِي فَأُلْقِيهَا مِنْ هَذَا الْجَوْسَقِ وَلَا أَرْكَبُ الْمَعْصِيَةَ ثُمَّ قَالَ: بِسْمِ اللَّهِ وَأَلْقَى نَفْسَهُ مِنْ أَعْلَى الْجَوْسَقِ فَأَهْبَطَ اللَّهُ لَهُ مَلَكًا، فَأَخَذَ بِضَبْعِهِ فَوَقَعَ قَائِمًا عَلَى رِجْلَيْهِ. فَلَمَّا صَارَ إِلَى الْأَرْضِ قَالَ: اللَّهُمَّ إِنْ شِئْتَ رَزَقْتِنِي رِزْقًا يُغْنِينِي عَنْ هَذِهِ الْقِفَافِ قَالَ: فَأَرْسَلَ اللَّهُ إِلَيْهِ جَرَادًا مِنْ ذَهَبَ فَأَخَذَ مِنْهُ حَتَّى مَلَأَ ثَوْبَهُ، فَلَمَّا صَارَ فِي ثَوْبِهِ قَالَ: اللَّهُمَّ إِنْ كَانَ هَذَا رِزْقًا رَزَقَتْنِيهِ فِي الدُّنْيَا فَبَارِكْ لِي فِيهِ، وَإِنْ كَانَ يَنْقُصُنِي مِمَّا لِي عِنْدَكَ مِنَ الْآخِرَةِ فَلَا حَاجَةَ لِي فِيهِ فَنُودِيَ إِنَّ هَذَا الَّذِي أَعْطَيْنَاكَ جُزْءٌ مِنْ خَمْسَةٍ وَعِشْرِينَ جُزْءًا لِصَبْرِكَ عَلَى إِلْقَائِكَ نَفْسَكَ مِنْ هَذَا الْجَوْسَقِ، قَالَ: اللَّهُمَّ لَا حَاجَةَ لِي فِيمَا يَنْقُصُنِي مِمَّا عِنْدَكَ فِي الْآخِرَةِ قَالَ: فَرُفِعَ.

     ✧ The ḥadīth of ʿAfīf among them concerning acts of disobedience: From Abū ʿAbd Allāh al-Balkhī: There was among the Children of Israel a young man, never was a young man seen more handsome than he, and he used to sell baskets. While he was going around one day with his baskets, a woman came out of the house of one of the kings of the Children of Israel. When she saw him, she returned hastily and said to the king’s daughter: O so-and-so, I have seen a young man selling baskets; I have never seen anything more handsome than him. She said: Bring him in. So she went out to him and said: O young man, enter, that we may buy from you. He entered, and she locked the door behind him, then said: Enter. He entered, and she locked another door behind him. Then the king’s daughter came toward him, unveiling her face and her bosom. He said to her: Buy, may Allah grant you well-being. She said: We have not called you for this; we called you only for such-and-such—meaning to solicit him for herself. He said to her: Fear Allah. She said to him: If you do not comply with what I want, I will inform the king that you entered upon me trying to force yourself on me. He said: But he refused and admonished her, yet she refused. He said: Prepare for me water for ablution. She said: On me be your sandals; O servant girl, prepare for him water for ablution at the top of the pavilion, a place from which he cannot flee, and from the pavilion to the ground is forty cubits. When he reached the top of the pavilion, he said: O Allah, I have been invited to an act of disobedience, and I choose to harm myself and cast it from this pavilion rather than commit disobedience. Then he said: In the name of Allah, and he threw himself from the top of the pavilion. So Allah sent down an angel for him, and the angel took him by his upper arm, and he landed standing on his feet. When he reached the ground, he said: O Allah, if You will, provide me with sustenance that would make me independent of these baskets. He said: So Allah sent upon him locusts of gold, and he took from them until he filled his garment. When it was in his garment, he said: O Allah, if this is sustenance You have provided me in this world, then bless me in it; and if it diminishes what I have with You in the Hereafter, then I have no need of it. So it was proclaimed: Indeed, this which We have given you is one part of twenty-five parts, for your patience in casting yourself from this pavilion. He said: O Allah, I have no need of anything that diminishes what is with You in the Hereafter. He said: So it was taken up.

397. Tarikh (al-Tabari) 397No grade recorded

     حَدِيثُ ابْنِ مَلَكٍ مُتَزَهِّدٍ  مِنْهُمْ: عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ، قَالَ: كَانَ رَجُلٌ مِنْ مُلُوكِ بَنِي إِسْرَائِيلَ قَدْ أُعْطِيَ طُولَ عُمْرٍ وَكَثْرَةَ مَالٍ وَكَثْرَةَ أَوْلَادٍ، وَكَانَ أَوْلَادُهُ إِذَا كَبِرَ أَحَدُهُمْ لَبِسَ [ ثِيَابَ ] الشَّعْرِ، وَلِحَقَ بِالْجِبَالِ، وَأَكَلَ مِنَ الشَّجَرِ، وَسَاحَ فِي الْأَرْضِ حَتَّى يَأْتِيَهُ الْمَوْتُ، فَفَعَلَ ذَلِكَ جَمَاعَتُهُمْ حَتَّى تَتَابَعَ بَنُوهُ عَلَى ذَلِكَ. فَأَصَابَ وَلَدًا بَعْدَ كِبَرٍ، فَدَعَا قَوْمَهُ وَقَالَ: إِنِّي أَصَبْتُ وَلَدًا بَعْدَ مَا كَبِرْتُ، وَتَرَوْنَ شَفَقَتِي عَلَيْكُمْ، وَإِنِّي أَخَافُ أَنْ يَتْبَعَ [ هَذَا ] سُنَّةَ إِخْوَتِهِ، وَأَنَا أَخَافُ إِنْ لَمْ يَكُنْ عَلَيْكُمْ أَحَدٌ مِنْ وَلَدِي بَعْدِي، فَبَنَوْا لَهُ حَائِطًا فَرْسَخًا فِي فَرْسَخٍ، فَكَانَ فِيهِ دَهْرًا مِنْ دَهْرِهِ. ثُمَّ رَكِبَ يَوْمًا فَإِذَا عَلَيْهِ حَائِطٌ مُصْمَتٌ، فَقَالَ: إِنِّي أَحْسَبُ أَنَّ خَلْفَ هَذَا الْحَائِطِ أُنَاسًا وَعَالَمًا آخَرَ، فَأَخْرَجُونِي أَزْدَدْ عِلْمًا وَأَلْقَى النَّاسَ. فَقِيلَ ذَلِكَ لِأَبِيهِ، فَفَزِعَ وَخَشِيَ أَنْ يَتْبَعَ سُنَةَ إِخْوَتِهِ، فَقَالَ: اجْمَعُوا عَلَيْهِ كُلَّ لَهْوٍ وَلَعِبٍ، فَفَعَلُوا ذَلِكَ. ثُمَّ رَكِبَ فِي السَّنَةِ الثَّانِيَةِ، فَقَالَ: لَا بُدَّ مِنَ الْخُرُوجِ، فَأُخْبِرَ بِذَلِكَ الشَّيْخُ، فَقَالَ: أَخْرِجُوهُ، فَحُمِلَ عَلَى عَجَلَةٍ وَكُلِّلَ بِالزَّبَرْجَدِ وَالذَّهَبِ، وَصَارَ حَوْلَهُ حَافَّتَانِ مِنَ النَّاسِ. فَبَيْنَا هُوَ يَسِيرُ إِذَا هُوَ بِرَجُلٍ مُبْتَلًى، فَقَالَ: مَا هَذَا ؟ قَالُوا: رَجُلٌ مُبْتَلًى، فَقَالَ: أَيُصِيبُ نَاسًا دُونَ نَاسٍ أَوَ كُلٌّ خَائِفٌ لَهُ ؟ قَالُوا: كُلٌّ خَائِفُ لَهُ، قَالَ: وَأَنَا فِيمَا أَنَا فِيهِ مِنَ السُّلْطَانِ ؟ قَالُوا: نَعَمْ، قَالَ: أُفٍّ لِعَيْشِكُمْ هَذَا، [ هَذَا ] عَيْشٌ كَدِرٌ. فَرَجَعَ مَغْمُومًا مَحْزُونًا، فَقِيلَ لِأَبِيهِ، فَقَالَ: انْشُرُوا عَلَيْهِ كُلَّ لَهْوٍ وَبَاطِلٍ حَتَّى تَنْزِعُوا مِنْ قَلْبِهِ هَذَا الْحُزْنَ وَالْغَمَّ. فَلَبِثَ حَوْلًا، ثُمَّ قَالَ: أَخْرِجُونِي، فَأُخْرِجَ عَلَى مِثْلِ حَالِهِ الْأَوَّلِ، فَبَيْنَا هُوَ يَسِيرُ إِذَا هُوَ بَرْجَلٌ قَدْ أَصَابَهُ الْهَرَمُ وَلُعَابُهُ يَسِيلُ مِنْ فِيهِ، فَقَالَ: مَا هَذَا ؟ قَالُوا: رَجُلٌ قَدْ هَرِمَ، قَالَ: يُصِيبُ نَاسًا دُونَ نَاسٍ، أَوَ كُلُّ خَائِفٍ لَهُ إِنْ هُوَ عَمَّرَ ؟ قَالُوا: كُلُّ خَائِفٍ [ لَهُ ]، قَالَ: أُفٍّ لِعَيْشِكُمْ هَذَا، [ هَذَا ] عَيْشٌ لَا يَصْفُو [ لِأَحَدٍ ]. فَأُخْبِرَ بِذَلِكَ أَبُوهُ، فَقَالَ: احْشَرُوا عَلَيْهِ كُلَّ لَهْوٍ وَبَاطِلٍ. فَحَشَرُوا عَلَيْهِ. فَمَكَثَ حَوْلًا ثُمَّ رَكِبَ عَلَى مِثْلِ حَالِهِ. فَبَيْنَا هُوَ يَسِيرُ إِذَا هُوَ بِسَرِيرٍ تَحْمِلُهُ الرِّجَالُ عَلَى عَوَاتِقِهَا، فَقَالَ: مَا هَذَا ؟ قَالُوا: رَجُلٌ مَاتَ، قَالَ لَهُمْ: وَمَا الْمَوْتُ ؟ ائْتُونِي بِهِ، فَأَتَوْهُ بِهِ، فَقَالَ: أَجْلَسُوهُ، فَقَالُوا: إِنَّهُ لَا يَجْلِسُ، قَالَ: كَلِّمُوهُ، قَالُوا: إِنَّهُ لَا يَتَكَلَّمُ. قَالَ: فَأَيْنَ تَذْهَبُونَ بِهِ، قَالُوا: نَدْفِنُهُ تَحْتَ الثَّرَى، قَالَ: فَيَكُونُ مَاذَا بَعْدُ هَذَا ؟ قَالُوا: الْحَشْرُ، قَالَ: وَمَا الْحَشْرُ ؟ قَالُوا: يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ حُفَاةً عُرَاةً مُكَشَّفِي الرُّءُوسِ، فَيُجْزَى كُلُّ وَاحِدٍ عَلَى قَدْرِ حَسَنَاتِهِ وَسَيِّئَاتِهِ، قَالَ: وَلَكُمْ دَارٌ غَيْرُ هَذِهِ تُجَازَوْنَ فِيهَا ؟ قَالُوا: نَعَمْ، فَرَمَى بِنَفْسِهِ مِنَ الْفَرَسِ وَجَعَلَ يُعَفِّرُ وَجْهَهُ فِي التُّرَابِ وَقَالَ لَهُمْ: مِنْ هَذَا كُنْتُ أَخْشَى، كَادَ هَذَا يَأْتِي عَلَيَّ، وَأَنَا لَا أَعْلَمُ بِهِ، أَمَا وَرَبِّ مَنْ يُعْطِي وَيَحْشُرُ وَيُجَازِي، إِنَّ هَذَا آخَرُ الدَّهْرِ بَيْنِي وَبَيْنَكُمْ، فَلَا سَبِيلَ لَكُمْ عَلَيَّ بَعْدَ هَذَا الْيَوْمِ، فَقَالُوا: لَا نَدْعُكَ حَتَّى نَرُدَّكَ إِلَى أَبِيكَ. قَالَ: فَرَدُّوهُ إِلَى أَبِيهِ، وَقَدْ كَادَ يَنْزِفُ دَمُهُ، فَقَالَ لَهُ: يَا بُنَيَّ، مَا هَذَا الْجَزَعُ ؟ قَالَ: جَزَعِي لِيَوْمٍ يُجَازَى فِيهِ الصَّغِيرُ وَالْكَبِيرُ عَلَى مَا عَمِلَا مِنْ خَيْرٍ وَشَرٍّ. فَدَعَا بِثِيَابٍ مِنَ الشَّعْرِ فَلَبِسَهَا، وَقَالَ: إِنِّي عَازِمٌ فِي اللَّيْلِ أَنْ أُخْرِجَ. فَلَمَّا كَانَ [ فِي ] نِصْفِ اللَّيْلِ، أَوْ قَرِيبًا مِنْهُ خَرَجَ، فَلَمَّا خَرَجَ مِنْ بَابِ الْقَصْرِ، قَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ أَمْرًا لَيْسَ لِي مِنْهُ قَلِيلٌ وَلَا كَثِيرٌ، وَقَدْ سَبَقَتْ فِيهِ الْمَقَادِيرُ. إِلَهِي لَوَدِدْتُ أَنَّ الْمَاءَ كَانَ فِي الْمَاءِ، وَأَنَّ الطِّينَ كَانَ فِي الطِّينِ، وَلَمْ أَنْظُرْ بِعَيْنِي إِلَى الدُّنْيَا نَظْرَةً وَاحِدَةً. قَالَ بَكْرُ بْنُ عَبْدِ اللَّهِ: فَهَذَا رَجُلٌ خَرَجَ مِنْ ذَنْبٍ [ وَاحِدٍ ] لَا يَعْلَمُ مَا عَلَيْهِ فِيهِ، فَكَيْفَ بِمَنْ يُذْنِبُ وَهُوَ يَعْلَمُ بِمَا عَلَيْهِ، وَلَا يَتَحَرَّجُ وَلَا يَجْزَعُ وَلَا يَتُوبُ.

     ✧ The hadith of Ibn Malak, an ascetic among them: From Bakr b. ʿAbd Allāh al-Muzanī, who said: There was a man among the kings of the Children of Israel who had been granted length of life, abundant wealth, and many children. Whenever one of his children grew up, he would wear [garments of] hair, join the mountains, eat from the trees, and wander the earth until death came to him. All of them did that, until his sons followed one another in this practice. Then he had a son in his old age. He called his people and said: “I have had a son after I grew old, and you see my compassion for you. I fear that this one may follow the way of his brothers, and I fear that after me there may be no one of my children over you.” So they built for him a walled enclosure a parasang by a parasang, and he remained in it for a long time. Then one day he rode out and found himself before a solid wall. He said: “I think that behind this wall there are people and another world. Let me out so that I may increase in knowledge and meet people.” This was reported to his father, who became alarmed and feared he would follow the way of his brothers. He said: “Gather for him every amusement and game.” So they did that. Then he rode out in the second year and said: “There is no avoiding going out.” The old man was informed of this, and he said: “Let him go out.” So he was carried on a chariot and crowned with chrysolite and gold, and two rows of people walked around him. While he was traveling, he came upon a man afflicted with calamity. He said: “What is this?” They said: “A man afflicted.” He said: “Does it befall some people and not others, or does everyone fear it?” They said: “Everyone fears it.” He said: “And I, in the authority I am in?” They said: “Yes.” He said: “Ugh to this life of yours! This is a turbid life.” He returned grieved and sad. This was reported to his father, who said: “Spread before him every amusement and vanity until you remove this sadness and grief from his heart.” He remained for a year, then said: “Let me out.” He was brought out in a state like his first, and while he was traveling, he came upon a man whom old age had stricken, with saliva flowing from his mouth. He said: “What is this?” They said: “A man grown old.” He said: “Does it befall some people and not others, or does everyone fear it if he lives long?” They said: “Everyone fears it.” He said: “Ugh to this life of yours! This is a life that is not pure for anyone.” His father was informed of this, and he said: “Assemble for him every amusement and vanity.” So they assembled for him. He stayed for a year, then rode out in a state like his previous one. While he was traveling, he came upon a bier carried by men on their shoulders. He said: “What is this?” They said: “A man who has died.” He said to them: “And what is death? Bring him to me.” They brought him to him. He said: “Make him sit.” They said: “He cannot sit.” He said: “Speak to him.” They said: “He cannot speak.” He said: “Where are you taking him?” They said: “We bury him under the soil.” He said: “What will happen after this?” They said: “The gathering.” He said: “And what is the gathering?” They said: “The day when people will stand before the Lord of the worlds, barefoot, naked, with heads uncovered, and each one will be recompensed according to the measure of his good deeds and evil deeds.” He said: “Do you have an abode other than this in which you will be recompensed?” They said: “Yes.” So he threw himself from the horse and began to rub his face in the dust, and he said to them: “It was this that I feared. This nearly came upon me while I did not know of it. By the Lord of the one who gives, gathers, and recompenses, this is the last of the age between me and you, and there is no way for you over me after this day.” They said: “We will not leave you until we return you to your father.” He said: So they returned him to his father, his blood nearly drained. He said to him: “O my son, what is this distress?” He said: “My distress for a day in which the small and the great will be recompensed for what they did of good and evil.” So he called for garments of hair and put them on, and said: “I am resolved to go out tonight.” When it was midnight, or close to it, he went out. When he left the gate of the palace, he said: “O God, I ask You for a matter in which I have neither little nor much, and in which the decrees have already preceded. My God, I wish that the water had been in the water and the clay had been in the clay, and that I had not looked with my eye at this world even once.” Bakr b. ʿAbd Allāh said: This is a man who departed on account of a single sin, not knowing what was upon him because of it. How then is it for one who sins while knowing what is upon him, and does not refrain, does not grieve, and does not repent.

398. Tarikh (al-Tabari) 398No grade recorded

     حَدِيثُ أَنْطُونَسَ السَّائِحِ  : عن أَبُو بَكْرٍ الْقُرَشِيُّ، قَالَ: ذَكَرُوا أَنَّ مَلِكًا بَعْدَ زَمَانِ الْمَسِيحِ عَاشَ ثَلَاثَمِائَةٍ وَعِشْرِينَ سَنَةً، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ بَعَثَ إِلَى ثَلَاثَةِ نَفَرٍ مِنْ عُظَمَاءَ [ أَهْلِ ] مَمْلَكَتِهِ، فَقَالَ لَهُمْ: قَدْ نَزَلَ بِي مَا تَرَوْنَ وَأَنْتُمْ رُءُوسُ أَهْلِ مَمْلَكَتِكُمْ، وَلَا أَعْرِفُ أَحَدًا أَوْلَى بِتَدْبِيرِ رَعِيَّتِكُمْ مِنْكُمْ، وَقَدْ كَتَبْتُ عَهْدًا جَعَلْتُهُ إِلَى سِتَّةِ نَفَرٍ مِنْ خِيَارِكُمْ لِيَخْتَارُوا رَجُلًا مِنْكُمْ لِتَدْبِيرِ مَمْلَكَتِكُمْ، فَسَلِّمُوا ذَلِكَ لِمَنِ اجْتَمَعَ عَلَيْهِ مَلَؤُكُمْ، وَإِيَّاكُمْ وَالِاخْتِلَافَ فَتُهْلِكُونَ أَنْفُسَكُمْ وَرَعِيَّتَكُمْ، فَقَالُوا: بَلْ يَمُنُّ اللَّهِ عَلَيْنَا بِطُولِ مُدَّتِكَ، فَقَالَ: دَعُوا هَذِهِ الْمَقَالَةَ وَأَقْبِلُوا عَلَى مَا وَصَفْتُ لَكُمْ. فَلَمْ تَمْضِ غَيْرُ لَيْلَةٍ حَتَّى هَلَكَ، فَدَبَّ أُولَئِكَ الثَّلَاثَةُ إِلَى السِّتَّةِ، فَصَارَ كُلُّ رَجُلَيْنِ مِنَ السِّتَّةِ يَدْعُوَانِ إِلَى رَجُلٍ مِنَ الثَّلَاثَةِ، فَلَمَّا رَأَى ذَلِكَ حُكَمَاؤُهُمْ قَالُوا: قَدِ افْتَرَقَتْ كَلِمَتُهُمْ وَبِحَضْرَتِكُمْ مَنْ لَا يُتَّهَمُ فِي حُكْمِهِ فَمَنْ أَشَارَ إِلَيْهِ [ مِنْكُمْ ] سَلَّمْتُمْ هَذَا الْأَمْرَ لَهُ، وَكَانَ بِحَضْرَتِهِمْ رَجُلٌ سَائِحٌ يُقَالُ لَهُ أَنْطُونَسَ فِي غَارٍ مَعْرُوفٍ قَدْ تَخَلَّى عَنِ الدُّنْيَا، فَاجْتَمَعَتْ كَلِمَتُهُمْ عَلَى الرِّضَا بِمَنْ أَشَارَ إِلَيْهِ السَّائِحُ، فَوَكَّلُوا بِالْمَمْلَكَةِ رَجُلًا مِنَ السِّتَّةِ وَانْطَلَقَ الثَّلَاثَةُ إِلَيْهِ يَقُصُّونَ عَلَيْهِ قِصَّتَهُمْ، فَقَالَ: مَا أَرَى أَنِّي انْتَفَعْتُ بِاعْتِزَالِي عَنِ النَّاسِ، وَمَثَلِي كَمَثَلِ رَجُلٍ كَانَ فِي مَنْزِلٍ غَشِيَهُ فِيهِ الذُّبَابُ، فَتَحَوَّلَ إِلَى مَنْزِلٍ فَغَشِيَهُ فِيهِ الْأَسَدُ، فَقَالُوا: وَمَا عَلَيْكَ أَنْ تُشِيرَ إِلَى أَفْضَلِنَا فِي نَفْسِكَ ؟ قَالَ: مَا عِلْمِي بِأَفْضَلِكُمْ وَأَنْتُمْ جَمِيعًا تَطْلُبُونَ أَمْرًا وَاحِدًا، وَأَنْتُمْ فِيهِ سَوَاءٌ. فَطَمِعَ بَعْضُهُمْ إِنْ هُوَ أَظْهَرَ الْكَرَاهِيَةَ لِلْمُلْكِ أَنْ يُشِيرَ إِلَيْهِ، فَقَالَ: أَمَّا أَنَا فَغَيْرُ مُنْسَاحٍ لِصَاحِبِي هَذَيْنِ [ فِي الْمُلْكِ ]، وَإِنَّ السَّلَامَةَ لَدَيَّ لَفِي اعْتِزَالِ هَذَا الْأَمْرِ، قَالَ السَّائِحُ: مَا أَظُنُّ صَاحِبَيْكَ يَكْرَهَانِ اعْتِزَالَكَ، فَأَشِرْ إِلَيَّ بِأَحَدِهِمَا وَأَتْرُكُكَ، قَالَ: بَلْ تَخْتَارُ مَا بَدَا لَكَ، قَالَ: مَا أَرَاكَ إِلَّا قَدْ نَزَعْتَ عَنْ قَوْلِكَ فَصِرْتُمْ عِنْدِي بِمَنْزِلَةِ وَاحِدٍ غَيْرَ أَنِّي سَأَعِظُكُمْ وَأَضْرِبُ لَكُمْ أَمْثَالَ الدُّنْيَا وَأَمْثَالِكُمْ فِيهَا وَأَنْتُمْ أَعْلَمُ. فَأَخْبِرُونِي هَلْ عَرَفْتُمْ غَايَتَكُمْ مِنَ الْعُمْرِ ؟ قَالُوا: لَا لَعَلَّ ذَلِكَ يَكُونُ طَرْفَةَ عَيْنٍ، قَالَ: فَلِمَ تُخَاطِرُونَ بِهَذِهِ الْغِرَّةِ ؟ قَالُوا: رَجَاءَ طُولِ الْمُدَّةِ، قَالَ: كَمْ أَتَتْ عَلَيْكُمْ سَنَةٌ ؟ قَالُوا: أَصْغَرُنَا ابْنُ خَمْسٍ وَثَلَاثِينَ، وَأَكْبَرُنَا ابْنُ أَرْبَعِينَ، قَالَ: فَاجْعَلُوا أَطْوَلَ مَا تَرْجُونَ مِنَ الْعُمْرِ مِثْلَ سِنِيِّكُمُ الَّتِي عَمَّرْتُمْ، قَالُوا: لَسْنَا نَطْمَعُ فِي أَكْثَرَ مِنْ ذَلِكَ، وَلَا خَيْرَ فِي الْعُمْرِ بَعْدَ ذَلِكَ، قَالَ: أَفَلَا تَبْتَغُونَ فِيمَا بَقِيَ مِنْ أَعْمَارِكُمْ مَا تَرْجُونَ مِنْ مُلْكٍ لَا يَبْلَى، وَنَعِيمٍ لَا يَتَغَيَّرُ، وَلَذَّةٍ لَا تَنْقَطِعُ، وَحَيَاةٍ لَا يُكَدِّرُهَا الْمَوْتُ، وَلَا تُنَغِّصُهَا الْأَحْزَانُ وَلَا الْهُمُومُ وَلَا الْأَسْقَامُ ؟ قَالُوا: إِنَّا نَرْجُو أَنْ نُصِيبَ ذَلِكَ بِمَغْفِرَةٍ مِنَ اللَّهِ وَرَحْمَةٍ. قَالَ: قَدْ كَانَ مَنْ أَصَابَهُ الْعَذَابُ مِنَ الْقُرُونِ الْأُولَى يَرْجُونَ مِنَ اللَّهِ مَا تَرْجُونَ، و [ لَا ] يُؤَمِّلُونَ مَا تُؤَمِّلُونَ، وَيُصِيعُونَ الْعَمَلَ حَتَّى نَزَلَ بِهِمْ مِنَ الْعُقُوبَةِ مَا بَلَغَكُمْ يُوشِكُ مَنْ سَلَكَ الْمَفَازَةَ بِغَيْرِ مَاءٍ أَنْ يَهْلِكَ عَطَشًا، أَرَاكُمْ تَتَّكِلُونَ عَلَى الرَّجَاءِ فِي هَلَاكِ أَبْدَانِكُمْ، وَلَا تَتَّكِلُونَ عَلَيْهِ فِي صَلَاحِ مَعَايِشِكُمْ، أَرَأَيْتَكَ مَدَائِنَكُمُ الَّتِي بَنَيْتُمُوهَا وَاعْتَقَدْتُمْ فِيهَا الْآيَاتِ، لَوْ قِيلَ لَكُمْ سَيَنْزِلُ عَلَيْكُمْ مَلِكٌ بِجُيُوشِهِ فَيَعُمُّ أَهْلَهَا بِالْقَتْلِ، وَبُنْيَانَهَا بِالْهَدْمِ، هَلْ كُنْتُمْ تَطِيبُونَ نَفْسًا بِالْمُقَامِ فِيهَا وَالْبُنْيَانِ بِهَا ؟ قَالُوا: لَا، قَالَ: فَوَ اللَّهِ إِنَّ أَمْرَ هَؤُلَاءِ الْآدَمِيِّينَ لَصَائِرٌ إِلَى هَذَا. قَالُوا: قَدْ أُشْرِبَتْ قُلُوبُنَا حُبَّ الدُّنْيَا، قَالَ: مَعَ الْأَسْفَارِ الْبَعِيدَةِ تَكُونُ الْأَرْبَاحُ الْكَثِيرَةُ، فَيَا عَجَبًا لِلْجَاهِلِ وَالْعَالِمِ كَيْفَ اسْتَوَيَا فِي هَلَاكِ أَنْفُسِهِمَا، إِلَّا أَنَّ الَّذِي يَسْرِقُ وَلَا يَعْرِفُ عُقُوبَةَ السَّارِقِ أَعْذَرُ مِنَ الْعَارِفِ بِعُقُوبَتِهِ، وَإِنِّي أَرَى هَذَا الْعَالَمَ يَبْذُلُونَ أَنْفُسَهُمْ دُونَ أَمْوَالِهِمْ، فَكَأَنَّهُمْ لَا يُصَدِّقُونَ بِمَا يَأْتِيهِمْ بِهِ أَنْبِيَاؤُهُمْ. قَالُوا: مَا سَمِعْنَا أَحَدًا مِنْ أَهْلِ الْمُلْكِ يُكَذِّبُ شَيْئًا مِمَّا جَاءَتْ بِهِ الْأَنْبِيَاءُ، قَالَ: مِنْ ذَلِكَ اشْتَدَّ عَجَبِي مِنَ اجْتِمَاعِهِمْ عَلَى التَّصْدِيقِ وَمُخَالَفَتِهِمْ فِي الْفِعْلِ. قَالُوا: أَخْبِرْنَا كَيْفَ أَوَّلُ مَعْرِفَتِكَ لِلْأُمُورِ ؟ قَالَ: مِنْ قَبَلِ الْفِكْرِ تَفَكَّرْتُ فِي هَلَاكِ هَذَا الْعَالَمِ، فَإِذَا ذَلِكَ مِنْ قِبَلِ أَرْبَعَةِ أَشْيَاءَ جُعِلَتْ فِيهِنَّ اللَّذَّاتُ، وَهِيَ أَرْبَعَةُ أَبْوَابٍ مُرَكَّبَةٍ فِي الْجَسَدِ، مِنْهَا ثَلَاثَةٌ فِي الرَّأْسِ: الْعَيْنَانِ وَالْمَنْخَرَانِ وَالْحَنَكُ، وَوَاحِدٌ فِي الْبَطْنِ وَهُوَ الْفَرَجُ، فَالْتَمَسْتُ خِفَّةَ الْمُؤْنَةِ فِي هَذِهِ الْأَبْوَابِ فَوَجَدْتُ أَيْسَرَهَا مَئُونَةً بَابَ الْمَنْخَرَيْنِ، ثُمَّ الْتَمَسْتُ الْخِفَّةَ الْمَئُونَةَ الْحَنَكَ، فَإِذَا هُوَ غِذَاءٌ لَا قِوَامَ لِلْجَسَدِ إِلَّا بِهِ، فَإِذَا صَارَتْ تِلْكَ الْمَئُونَةُ فِي الْوِعَاءِ اسْتَقَرَّتْ، فَتَنَاوَلَتْ مَا تَيَسَّرَ مِنَ الْمَطْعَمِ وَالْمَشْرَبِ، وَصِرْتُ بِمَنْزِلَةِ رَجُلٍ كَانَ يَتَّخِذُ الرَّمَادَ مِنَ الْخَلَنْجِ وَالصَّنْدَلِ فَثَقُلَتْ عَلَيْهِ الْمَئُونَةُ، فَاتَّخَذَ الرَّمَادَ مِنَ الزِّبْلِ وَالْحَطَبِ. وَنَظَرْتُ فِي مَئُونَةِ الْفَرْجِ فَإِذَا هُوَ وَالْعَيْنَانِ مُوَصَّلَانِ بِالْقَلْبِ، فَلَمْ أَجِدْ شَيْئًا أَصْلَحَ لَهُمَا مِنَ الْعُزْلَةِ وَبُغِّضَ إِلَيَّ مَنْزِلِي الَّذِي كَانَ فِيهِ مُقَامِي مَعَ مَنْ لَا يَعْقِلُ إِلَّا أَمْرَ دُنْيَاهُ، فَتَخَبَّبْتُ هَذَا الْمَنْزِلَ فَقُطِعَتْ عَنِّي أَبْوَابُ الْخَطِيئَةِ، وَحَسَمْتُ فِي نَفْسِي لَذَّاتٍ أَرْبَعًا وَقَطَعْتُهُنَّ بِخِصَالٍ أَرْبَعٍ. قَالُوا: مَا اللَّذَّاتُ ؟ قَالَ: الْمَالُ، وَالْبَنُونَ، وَالْأَزْوَاجُ، وَالسُّلْطَانُ، فَقَطَعْتُهُنَّ بِالْهُمُومِ وَالْأَحْزَانِ وَالْخَوْفِ وَذِكْرِ الْمَوْتِ. وَقَطَعْتُ ذَلِكَ أَجْمَعَ بِالْعُزْلَةِ، وَأَيُّ خَيْرٍ فِي لَذَّةِ وَالْمَوْتِ يُعْقِبُهَا، كُونُوا كَرَجُلٍ خَرَجَ مُسَافِرًا فَغَشِيَ مَدِينَتَهُ الْعَدُوُّ فَأَصَابُوا أَهْلَهَا، فَحَمِدَ اللَّهَ عَلَى مَا صُرِفَ عَنْهُ، [ وَلَقَدْ عَجِبْتُ كَيْفَ يَنْتَفِعُونَ بِلَذَّتِهَا مَعَ هُمُومِهَا وَأَحْزَانِهَا وَمَا تُجَرِّعُهُمْ ] مِنْ مَرَارَتِهَا بَعْدَ حَلَاوَتِهَا، وَاشْتَدَّ عَجَبِي مِنْ أَهْلِ الْعُقُولِ، كَأَنَّهُمْ يُرِيدُونَ أَنْ يَهْلَكُوا كَمَا هَلَكَ صَاحِبُ الْحَيَّةِ، قَالُوا: أَخْبِرْنَا كَيْفَ كَانَ أَمْرُ صَاحِبِ الْحَيَّةِ ؟ قَالَ: زَعَمُوا أَنَّ رَجُلًا كَانَ فِي دَارِهِ حَيَّةٌ قَدْ عَرَفُوهُ مَكَانَهَا، وَكَانَتْ تِلْكَ الْحَيَّةُ تَبِيضُ كُلَّ يَوْمٍ بَيْضَةً مِنْ ذَهَبٍ، فَخَرَجَتْ يَوْمًا فَنَهَشَتْ عَنْزًا لَهُمْ حَلُوبًا فَهَلَكَتْ، فَجَزِعَ الرَّجُلُ وَأَهْلُهُ، وَقَالُوا: الَّذِي نَصِيبُ مِنَ الْحَيَّةِ أَفْضَلُ مِنْ ثَمَنِ الْعَنْزِ، فَلَمَّا كَانَ رَأْسُ الْحَوْلِ غَدَتْ عَلَى حِمَارٍ فَنَهَشَتْهُ فَقَتَلَتْهُ، فَجَزِعَ الرَّجُلُ وَقَالَ: سَنَصْبِرُ عَلَى هَذِهِ الْآفَاتِ مَا لَمْ تَعُدِ الْبَهَائِمُ. ثُمَّ مَرَّ عَامَانِ لَا تُؤْذِيهِمْ وَهُمْ مَسْرُورُونَ بِجِوَارِهَا إِذْ عَدَتْ عَلَى عَبْدِ الرَّجُلِ فَنَهَشَتْهُ فَهَلَكَ، فَجَزِعَ وَقَالَ: مَا آمَنُ أَنْ يَلْسَعَ بَعْضَ أَهْلِي فَمَكَثَ حَزِينًا خَائِفًا وَقَالَ: أَرَى سُمَّ هَذِهِ الْحَيَّةِ فِي مَالِي وَأَنَا أُصِيبُ مِنْهَا أَفْضَلَ مِمَّا رَأَيْتُ. فَلَمْ يَلْبَثْ إِلَّا يَسِيرًا حَتَّى نَهَشَتِ ابْنَ الرَّجُلِ، فَارْتَاعَ وَدَعَا بِالدِّرْيَاقِ وَغَيْرِهِ فَلَمْ يُغْنِ عَنْهُ، وَهَلَكَ الْغُلَامُ، فَاشْتَدَّ جَزَعَ وَالِدَيْهِ وَنَسِيَا كُلَّ لَذَّةٍ أَصَابَاهَا وَقَالَا: لَا خَيْرَ لَنَا فِي جِوَارِ هَذِهِ الْحَيَّةِ، وَالرَّأْيُ قَتْلُهَا. فَلَمَّا سَمِعَتِ الْحَيَّةُ ذَلِكَ تَغَيَّبَتْ عَنْهُمْ أَيَّامًا لَا يَرَوْنَهَا وَلَا يُصِيبُونَ مِنْ بَيْضِهَا، فَلَمَا طَالَ ذَلِكَ عَلَيْهِمَا تَاقَتْ أَنْفُسُهُمَا إِلَى مَا كَانَا يُصِيبَانِ مِنْهَا، فَأَقْبَلَا عَلَى حُجْرِهَا وَجَعَلَا يَقُولَانِ: ارْجِعِي وَلَا تَضُرِّينَا وَلَا نَضُرُّكِ، فَرَجَعَتْ فَمَكَثَتْ عَامَيْنِ لَا يُنْكِرُونَ مِنْهَا شَيْئًا، ثُمَّ دَنَتْ إِلَى امْرَأَةِ الرَّجُلِ فَنَهَشَتْهَا، فَصَاحَتْ، فَثَارَ زَوْجُهَا يُعَالِجُهَا بِالدِّرْيَاقِ فَلَمْ يُغْنِ عَنْهَا، وَهَلَكَتِ الْمَرْأَةُ، فَبَقِيَ الرَّجُلُ كَئِيبًا، وَأَظْهَرَ أَمْرَ الْحَيَّةِ لِإِخْوَانِهِ وَأَهْلِ وِدِّهِ، فَأَشَارُوا عَلَيْهِ بِقَتْلِهَا، وَقَالُوا: لَقَدْ فَرَّطْتَ فِي أَمْرِهَا حِينَ تَبَيَّنَ لَكَ غَدْرُهَا، وَلَقَدْ كُنْتَ مُخَاطِرًا بِنَفْسِكَ، فَعَزَمَ عَلَى قَتْلِهَا. فَبَيْنَا هُوَ يُرَاصِدُهَا [ اطَّلَعَ فِي ] حُجْرِهَا، فَرَأَى فِيهِ دُرَّةً صَافِيَةً وَزْنُهَا مِثْقَالٌ، فَلَزِمَهُ الطَّمَعُ وَقَالَ: لَقَدْ غَيَّرَ الدَّهْرُ طَبْعَ هَذِهِ الْحَيَّةِ وَلَا أَحْسَبُ سُمُّهَا إِلَّا قَدْ تَغَيَّرَ، فَجَعَلَ يَتَعَاهَدُ حُجْرَهَا بِالْكَنْسِ وَالْبَخُورِ وَرَشِّ الْمَاءِ، وَعَمِدَ إِلَى مَا كَانَ عِنْدَهُ مِنَ الذَّهَبِ فَعَمِلَ مِنْهُ حُقًّا فَجَعَلَ فِيهِ ذَلِكَ الدُّرَرَ وَجَعَلَ الْحُقَّ تَحْتَ رَأْسِهِ، فَبَيْنَمَا هُوَ ذَاتَ لَيْلَةِ نَائِمٌ ذَهَبَتْ إِلَيْهِ فَنَهَشَتْهُ، فَجَعَلَ يَسْتَغِيثُ بِصَوْتٍ عَالٍ، فَأَقْبَلَ عَلَيْهِ أَهْلُهُ وَجِيرَانُهُ يَلُومُونَهُ، فَأَخْرَجَ إِلَيْهِمُ الْحُقَّ وَأَرَاهُمْ مَا فِيهِ، فَقَالُوا: مَا أَقَلَّ غِنًا هَذَا عَنْكَ الْيَوْمَ، فَهَلَكَ، فَقَالُوا: أَبْعَدَهُ اللَّهُ، هُوَ قَتَلَ نَفْسَهُ. قَالَ: وَلَقَدْ عَجِبْتُ لِأَهْلِ الْعُقُولِ يَعْرِفُونَ الْأَمْرَ الَّذِي ضَرَبْنَا لَهُ هَذِهِ الْأَمْثَالَ وَلَا يَنْتَفِعُونَ بِالْمَعْرِفَةِ، وَيْلٌ لَهُمْ لَوْ قَدْ أَصَابَهُمْ مَا أَصَابَ صَاحِبَ الْكَرْمِ، قَالُوا: وَكَيْفَ كَانَ ذَلِكَ ؟ قَالَ: زَعَمُوا أَنَّهُ كَانَ رَجُلٌ لَهُ كَرْمٌ وَاسِعٌ كَثِيرُ الْعِنَبِ، مُتَّصِلُ الشَّجَرِ، فَاسْتَأْجَرَ لِكَشْحِ الْكَرْمِ وَقَطْفِهِ ثَلَاثَةً، وَوَكَّلَ كُلَّ رَجُلٍ بِنَاحِيَةٍ، وَقَالَ: كُلُوا مِنَ الْعِنَبِ مَا شِئْتُمْ وَكُفُّوا عَنْ هَذِهِ الثِّمَارِ. فَأَخَذَ أَحَدُهُمْ عَلَى حِفْظٍ مَا أُمِرَ بِهِ وَقَبَعَ يَأْكُلُ الْعِنَبَ وَحْدَهُ، وَفَعَلَ الْآخَرُ مِثْلَ ذَلِكَ حِينًا ثُمَّ تَاقَتْ نَفْسُهُ إِلَى الثِّمَارِ فَتَنَاوَلَهَا، وَأَقْبَلَ الثَّالِثُ عَلَى أَكْلِ الثِّمَارِ وَتَرَكَ الْعَمَلَ فَفَسَدَتْ نَاحِيَتُهُ، فَقَدِمَ صَاحِبُ الْكَرْمِ، فَحَمِدَ الْأَوَّلَ وَأَعْطَاهُ فَوْقَ أَجْرِهِ، وَعَاقَبَ الثَّانِي بِقَدْرِ ذَنْبِهِ، وَبَالَغَ فِي عُقُوبَةِ الثَّالِثِ. فَهَكَذَا أَعْمَالُكُمْ فِي الْآخِرَةِ يَوْمَ تُجْزَى كُلُّ نَفْسٍ مَا عَمِلَتْ. قَالَ: وَلَقَدْ عَجِبْتِ لِأَهْلِ الْأَمَلِ وَطَمَعِهِمْ فِي طُولِ الْعُمْرِ، وَوَجَدْتُ أَعْدَى النَّاسِ الْأَوْلَادَ، اسْتَكْثَرَ الْآبَاءُ لَهُمْ وَأَتْعَبُوا أَنْفُسَهُمْ فِي إِصْلَاحِ مَعَايِشِهِمْ بِهَلَاكِ أَنْفُسِهِمْ كَصَاحِبِ السَّفِينَةِ، قَالُوا: كَيْفَ كَانَ ذَلِكَ ؟ قَالَ: زَعَمُوا أَنَّهُ كَانَ رَجُلٌ نَجَّارٌ يَعْمَلُ بِيَدِهِ فَيُصِيبُ كُلَّ يَوْمٍ دِرْهَمًا، يُنْفِقُ نِصْفَهُ عَلَى أَبٍ لَهُ شَيْخٍ كَبِيرٍ وَامْرَأَةٍ لَهُ وَابْنٍ وَبِنْتٍ، وَيَدَّخِرُ لِنَفْسِهِ نَصِفَهُ، فَعَمِلَ زَمَانًا وَعَاشَ بِخَيْرٍ، فَنَظَرَ يَوْمًا فَإِذَا هُوَ قَدِ اسْتَفْضَلَ مِائَةَ دِينَارٍ، فَقَالَ: لَوْ عَمِلْتُ سَفِينَةً وَاشْتَغَلْتُ بِتِجَارَةِ الْبَحْرِ رَجَوْتُ أَنْ أَتَمَوَّلَ، فَقَالَ لَهُ أَبُوهُ: لَا تَفْعَلْ، فَإِنَّ رَجُلًا مِنَ الْمُنَجِّمِينَ أَخْبَرَنِي أَيَّامَ وُلِدْتَ أَنَّكَ تَمُوتُ غَرِيقًا، قَالَ: فَمَا أَخْبَرَكَ أَنِّي أُصِيبُ مَالًا ؟ قَالَ: بَلَى لِذَلِكَ نَهَيْتُكَ عَنِ التِّجَارَةِ وَالْتَمَسْتُ لَكَ عَمَلًا تَعِيشُ فِيهِ يَوْمًا بِيَوْمٍ، قَالَ: أَتَّجِرُ، وَإِنْ عِشْتُ عِشْتُ بِخَيْرٍ، وَإِنْ مُتُّ تَرَكْتُ أَوْلَادِي بِخَيْرٍ، قَالَ: يَا وَلَدِي لَا يَكُونَنَّ وَلَدُكَ آثَرُ عِنْدَكَ مِنْ نَفْسِكَ. فَعَمِلَ سَفِينَةً وَرَكِبَ فِيهَا بِتِجَارَةٍ فَغَابَ سَنَةً، ثُمَّ قَدِمَ بِمِائَةِ قِنْطَارٍ ذَهَبًا، فَحَمِدَ اللَّهَ وَالِدُهُ وَقَالَ: يَا بُنَيَّ، إِنِّي كُنْتُ نَذَرْتُ لِلَّهِ تَعَالَى إِنْ رَدَّكَ سَالِمًا أَنْ أَحْرِقَ السَّفِينَةَ، قَالَ: لَقَدْ أَرَدْتَ هَلَاكِي، قَالَ: إِنَّمَا أَرَدْتُ حَيَاتَكَ، فَأَقْبِلْ عَلَى الشُّكْرِ فَقَدْ أَصَبْتَ غِنَى الدَّهْرِ، فَلَمْ يَقْبَلْ، وَخَرَجَ فَغَابَ سَنَةً وَبَعْضَ أُخْرَى، فَقَدِمَ بِأَضْعَافِ مَا قَدِمَ بِهِ أَوْلَ مَرَّةٍ، فَقَالَ لِأَبِيهِ: لَوْ كُنْتُ أَطَعْتُكَ لَمْ أُصِبْ هَذَا الْمَالَ، قَالَ: يَا بَنَيَّ إِنَّمَا أَرَاكَ تَعْمَلُ لِغَيْرِكَ وَسَيُجَرِّعُكَ مَا تَرَى غُصَّةً فَتَتَمَنَّى لَوْ كَانَ بَيْنَكَ وَبَيْنَ هَذِهِ الْبَلْدَةِ جِبَالُ الْمَشْرِقِ، قَالَ: يَا أَبَتِ أَرْجُو أَنْ يَكُونَ الْمُنَجِّمُ أَصَابَ فِي الْغِنَى وَأَخْطَأَ فِي الْغَرَقِ. ثُمَّ صَنَعَ سَفِينَةً أُخْرَى، فَبَكَى أَبُوهُ، فَرَقَّ لِذَلِكَ وَقَالَ: يَا أَبَتِ، وَاللَّهِ لَئِنْ رَدَّنِي اللَّهُ سَالِمًا لَا رَكِبْتُ بَحْرًا مَا عِشْتُ، قَالَ: يَا بُنَيَّ، الْيَوْمَ أَيْقَنْتُ تَفَقُّدَكَ. فَمَضَى، فَلَمَّا تَوَسَّطَ الْبَحْرَ أَصَابَهُ مَوْجٌ فَضَرَبَتْ إِحْدَى سَفِينَتِهِ الْأُخْرَى فَانْصَدَعَتَا فَغَرِقَتَا، فَجَعَلَ يَتَأَسَّفُ عَلَى عِصْيَانِ أَبِيهِ وَهَلَكَ وَمَنْ مَعَهُ، فَبَلَغَ الْخَبَرُ أَبَاهُ فَكَمِدَ حَتَّى هَلَكَ، وَقُسِّمَ الْمِيرَاثُ عَلَى امْرَأَةِ التَّاجِرِ وَابْنِهِ وَابْنَتِهِ، فَتَزَوَّجُوا وَصَارَ ذَلِكَ الْمَالُ إِلَى أَزْوَاجِهِنَّ، فَكُلُّ مَا يَجْمَعُ الْأَشْقِيَاءُ إِلَى ذَلِكَ يَصِيرُ. وَلَقَدْ عَجِبْتُ لِلْمُؤْثِرِ عَلَى نَفْسِهِ الْمُؤْثِرِ غَيْرَهُ، وَيْحَكَ مَا تَبْلُغُ بِالْكَفَافِ لَا تُؤْثِرْ غَيْرَكَ فَتَلْقَى مَا لَقِيَ صَاحِبُ الْحُوتِ، قَالُوا: مَا لَقِيَ ؟ قَالَ: زَعَمُوا أَنَّ صَيَّادَ سَمَكٍ أَصَابَ فِي صَيْدِهِ حُوتًا عَظِيمًا، فَقَالَ: مَا أَحَدٌ أَحَقُّ بِأَكْلِهِ مِنِّي، ثُمَّ بَدَا لَهُ فَأَهْدَاهُ إِلَى جَارِهِ، فَأَهْدَاهُ الْجَارُ إِلَى مُقْعَدٍ مِسْكِينٍ، فَجَعَلَ الصَّيَّادُ يَنْدَمُ وَيَقُولُ: حَرَّمْتُهُ نَفْسِي وَصَارَ إِلَى أَعْدَى النَّاسِ لِي. وَلَقَدْ عَجِبْتُ لِهَذَا الشُّغْلِ الَّذِي غَرَّ الْعُقَلَاءَ وَالْجُهَّالَ حَتَّى هَلَكُوا جَمِيعًا بِالرَّجَاءِ وَالطَّمَعِ كَمَا هَلَكَ الْيَهُودِيُّ وَالنَّصْرَانِيُّ، قَالُوا: وَكَيْفَ كَانَ ذَلِكَ ؟ قَالَ: اصْطَحَبَ يَهُودِيٌّ وَنَصْرَانِيٌّ إِلَى أَرْضٍ فَصَارَا فِي عُمْرَانٍ وَمِيَاهٍ إِلَى أَنِ انْتَهَيَا إِلَى بِئْرٍ وَرَاءَهَا مَفَازَةٌ مَسِيرَتُهَا أَرْبَعَةُ أَيَّامٍ، وَمَعَ كُلِّ وَاحِدٍ مِنْهُمَا قِرْبَتْهُ، فَمَلَأَ الْيَهُودِيُّ قِرْبَتَهُ وَأَرَادَ النَّصْرَانِيُّ أَنْ يَمْلَأَ قِرْبَتَهُ، فَقَالَ لَهُ الْيَهُودِيُّ: تَكْفِينَا قِرْبَتُنَا هَذِهِ وَلَا نَنْقُلُ دَوَابَّنَا، فَقَالَ النَّصْرَانِيُّ: أَنَا أَعْلَمُ بِالطَّرِيقِ، فَقَالَ الْيَهُودِيُّ: تُرِيدُ إِلَّا أَنْ تَشْرَبَ الْمَاءَ كُلَّمَا عَطِشْتَ ؟ قَالَ: نَعَمْ، فَتَرَكَ النَّصْرَانِيُّ قِرْبَتْهُ فَارِغَةً. فَلَمَّا تَوَسَّطَ الْمَفَازَةَ أَصَابَ الْقِرْبَةَ سَهْمٌ فَنَفِدُ مَا فِيهَا، فَقَعَدَا يَتَلَاوَمَانِ، فَمَرَّ بِهِمَا رَجُلٌ مَعَهُ مَاءٌ، فَقَالَا: احْتَسِبْ عَلَيْنَا شَرْبَةً مِنْ مَاءٍ، فَقَالَ: هَذَا طَرِيقٌ لَيْسَ فِيهِ حَسْبُهُ، قَالَا لَهُ: فَمَا دِينُكَ ؟ قَالَ: فَمَا دِينُكُمَا أَنْتُمَا ؟ قَالَا: فَإِنَّ أَحَدَنَا يَهُودِيٌّ وَالْآخَرُ نَصْرَانِيٌّ فَقَالَ: الْيَهُودِيُّ وَالنَّصْرَانِيُّ وَالْمُسْلِمُ إِذَا لَمْ يَعْمَلْ بِمَا فِي كِتَابِهِ وَاتَّكَلَ عَلَى الطَّمَعِ لَقِيَ مَا لَقِيتُمَا، فَقَالَا: هَذَا رَجُلٌ حَازِمٌ، قَالَ: مَا يُغْنِي عَنْكُمَا حَزْمِي. فَيَنْبَغِي لِلْعَاقِلِ أَنْ يَأْخُذَ بِالْحَزْمِ فِي أَمْرِ آخِرَتِهِ كَمَا يَأْخُذُ بِالْحَزْمِ فِي أَمْرِ دُنْيَاهُ وَلَا يَتَّكِلُ عَلَى الطَّمَعِ. وَلَقَدْ عَجِبْتُ لِأَهْلِ الْأَعْمَالِ السَّيِّئَةِ، يَسْتَتِرُونَ مِنَ الْخَلْقِ دُونَ الْخَالِقِ، كَيْفَ أَمِنُوا أَنْ يُصِيبَهُمْ مَا أَصَابَ صَاحِبَ الدَّيْرِ ؟ قَالُوا: كَيْفَ كَانَ ذَلِكَ ؟ قَالَ: زَعَمُوا أَنَّ رَجُلًا كَانَ يَبِيعُ الْعَسَلَ وَالزَّيْتَ وَالسَّمْنَ، يَشْتَرِيهِ نَقِيًّا وَيَبِيعُهُ مَغْشُوشًا، وَكَانَ ذَا لِحْيَةٍ عَظِيمَةٍ، وَكَانَ أَكْثَرُ مَنْ يَرَاهُ يَقُولُ: لَوْ كُنْتَ أُسْقُفًا فَمَا صَلَحَتْ لِحْيَتُكَ إِلَّا لِلْأَسَاقِفَةِ، فَأَقْبَلَ عَلَى تَعَلُّمِ الْإِنْجِيلِ وَالْمَزَامِيرِ وَتَرَهَّبَ طَلَبًا لِلدُّنْيَا، فَوَلَّوْهُ أَمْرَهُمْ فَنَقَصَ أَرْزَاقَهُمْ، وَغَيَّرَ مَرَاتِبَهُمْ، وَتَفَرَّغَ لِلَذَّتِهِ، فَانْتُدِبَ لَهُ سِيَاطٌ، فَجَعَلَ يَلُومُ الرُّهْبَانَ وَيَقُولُ: هَذَا مَا عَمِلَ بِكُمْ حُسْنُ نَظَرِكُمْ فِي طُولِ اللِّحَى، ثُمَّ آلَ أَمْرُهُ إِلَى أَنْ أُحْرِقَ. وَلَقَدْ عَجِبْتُ لِأَهْلِ الْمَصَائِبِ كَيْفَ [ لَا ] يَسْتَعِينُونَ بِالصَّبْرِ، وَإِنَّهُ سَيَأْتِي عَلَى صَاحِبِ الْمُصِيبَةِ يَوْمٌ يَتَمَنَّى فِيهِ مِثْلَ مَا يَتَمَنَّى الْأَعْمَى فِي مُصِيبَتِهِ. قَالُوا: وَمَا تَمَنَّى الْأَعْمَى ؟ قَالَ: زَعَمُوا أَنَّ تَاجِرًا دَفَنَ مِائَةَ دِينَارٍ فِي مَوْضِعٍ فَبَصُرَ بِهَا جَارٌّ لَهُ فَأَخْرَجَهَا وَأَخَذَهَا، فَلَمَّا فَقَدَهَا التَّاجِرُ جَزَعَ، ثُمَّ طَالَ بِهِ الْعُمْرُ فَعَمِيَ وَاحْتَاجَ، فَلَمَّا حَضَرَتْ جَارَهُ الْوَفَاةُ أَوْصَى بِرَدِّ الْمَالِ إِلَى الْأَعْمَى، فَسُرَّ سُرُورًا شَدِيدًا إِذْ رَدَّ إِلَيْهِ الْمَالَ أَحْوَجَ مَا كَانَ إِلَيْهَا، فَقَالَ: لَيْتَ كُلَّ مَالِي قُبِضَ يَوْمَئِذٍ. وَكَذَلِكَ مَنْ لَهُ عَمَلٌ صَالِحٌ. وَلَقَدْ عَجِبْتُ مِنْ فَقْدِ عُقُولِهِمْ، كَيْفَ لَا يَعْمَلُونَ بِمَا يَعْلَمُونَ، كَأَنَّهُمْ يُرِيدُونَ أَنْ يَهْلَكُوا كَمَا هَلَكَ صَاحِبُ السَّيْلِ، قَالُوا: وَكَيْفَ كَانَ ذَلِكَ، قَالَ: زَعَمُوا أَنَّ رَجُلًا نَزَلَ بَطْنَ مَسِيلٍ، فَقِيلَ لَهُ: تَحَوَّلْ فَهَذَا مَنْزِلٌ خَطَرٌ، قَالَ: قَدْ عَلِمْتُ، وَلَكِنْ يُعْجِبُنِي نُزْهَتُهُ، فَقِيلَ: إِنَّمَا تَطْلُبُ الرِّفْقَ لِصَلَاحِ نَفْسِكَ فَلِمَ تُخَاطِرُ بِهَا، فَغَشِيَهُ السَّيْلُ فَذَهَبَ بِهِ، فَقَالُوا: أَبْعَدَهُ اللَّهُ. قَالَ أَنْطُونَسُ: فَلَوْ أَخَذْنَا بِالْحَزْمِ كُنَّا كَأَصْحَابِ أَصْقُولِيَّةَ، قِيلَ: كَيْفَ كَانَ ذَلِكَ ؟ قَالَ: بَعَثَ مَلِكَ أَصْقُولِيَّةَ بَعْثًا إِلَى أَقْزُولِيَّةَ، وَكَانَ الْمَسِيرُ إِلَيْهَا فِي الْبَحْرِ سِتِّينَ لَيْلَةً، وَلَا زَادَ مَعَهُمْ إِلَّا مَا حَمَلُوهُ مَعَهُمْ، وَكَانَ مَعَ أَصْحَابِ أَصْقُولِيَّةَ كَاهِنَانِ، فَقَالَ أَحَدُهُمَا: أَمَا إِنَّ هَذَا الْجَيْشَ لِأَصْقُولِيَّةَ سَيُقِيمُونَ عَلَى أَقْزُولِيَّةَ سَبْعَةَ أَيَّامٍ يَرْمُونَهَا بِالْمَجَانِيقِ، وَتُفْتَحُ فِي الْيَوْمِ الثَّامِنِ، فَقَالَ الْآخَرُ: تُقِيمُونَ سَبْعَةً وَتَنْصَرِفُونَ، فَعَمِلَ بَعْضُهُمْ عَلَى قَوْلِ مَنْ قَالَ بِفَتْحِهَا فَقَالُوا: لَا نَعْنِي أَنْفُسنَا بِحَمْلِ الزَّادِ، وَقَالَ الْآخَرُونَ: لَا نُخَاطِرُ، فَحَمَلُوا لِلْبَدْأَةِ وَالرَّجْعَةِ. فَلَمَّا نَزَلُوهَا لَمْ تُفْتَحْ، فَرَجَعُوا فَهَلَكَ مَنْ فَرَّطَ فِي حَمْلِ الزَّادِ. فَقَالَ النَّفَرُ لِأَنْطُونَسَ: مَا أَحْسَنَ كَلَامَكَ وَأَبْلَغَ مَوْعِظَتَكَ، فَقَالَ: أَمَا إِنَّ حَلَاوَةَ مَوْعِظَتِي لَا تَتَجَاوَزُ آذَانَكُمْ إِنْ لَمْ تَعْلَمُوا أَنَّ جَمِيعَ كُتُبِ الْأَنْبِيَاءِ، إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ، وَانْظُرُوا فِي أَعْمَالِكُمْ وَانْصَرِفُوا عَنِّي، فَاقْتَرَعُوا بَيْنَهُمْ وَمَلَّكُوا أَحَدَهُمْ.

     ✧ The ḥadīth of Anṭūnas the wandering ascetic: From Abū Bakr al-Qurashī, who said: They mentioned that a king after the time of the Messiah lived three hundred and twenty years. When death came to him, he sent for three men from the nobles of the people of his kingdom and said to them: "What you see has befallen me, and you are the heads of the people of your kingdom. I know no one more entitled to manage your subjects than you. I have written a covenant which I have entrusted to six men from your best, that they may choose a man from among you to manage your kingdom. So hand that over to the one upon whom your assembly agrees. Beware of disagreement, lest you destroy yourselves and your subjects." They said: "Rather, may Allah continue to favor us with the length of your life." He said: "Leave this talk and attend to what I have described to you." Only one night passed before he died. Those three went about among the six, until each two of the six were calling to one of the three. When their sages saw that, they said: "Their word has become divided, and in your presence is one whose judgment is not suspect. Whomever he points to, you should surrender this matter to him." In their presence was a wandering ascetic called Anṭūnas, in a known cave, who had withdrawn from the world. Their word united upon being content with whomever the ascetic pointed to. They placed a man from the six in charge of the kingdom and the three set off to him, telling him their story. He said: "I think I have not benefited from my withdrawal from people. My likeness is that of a man who was in a dwelling where flies came upon him, so he moved to another dwelling and a lion came upon him there." They said: "What is it upon you to point to the best of us in your view?" He said: "What knowledge do I have of the best of you when you are all seeking one matter and in it you are equal?" One of them became greedy that, if he showed dislike for kingship, the ascetic might point to him, so he said: "As for me, I am not inclined toward my two companions in this matter of kingship. Safety for me lies in withdrawing from this affair." The ascetic said: "I do not think your two companions would dislike your withdrawal. Point me to one of them and I will leave you." He said: "Rather choose what seems right to you." He said: "I see you have retracted your words, and you have become, in my view, of one standing—except that I will admonish you and strike for you parables of this world and parables of yourselves in it, and you know better." So tell me: have you recognized the end of your lifespan? They said: "No; perhaps that may be the blink of an eye." He said: "Then why do you take risks in this heedlessness?" They said: "Out of hope for a long duration." He said: "How many years have passed over you?" They said: "The youngest of us is thirty-five and the oldest of us is forty." He said: "Then make the longest you hope for of life equal to the years you have already lived." They said: "We do not hope for more than that, and there is no good in life after that." He said: "Will you not then seek, in what remains of your lives, that for which you hope: a kingdom that does not decay, a bliss that does not change, a pleasure that does not cease, and a life that death does not trouble nor sorrows, worries, or illnesses disturb?" They said: "We hope to attain that through forgiveness from Allah and mercy." He said: "Those of the earlier generations upon whom punishment came also hoped from Allah what you hope for, but they did not merely hope as you do while neglecting deeds, until there descended upon them of punishment what has reached you. Whoever travels the desert without water is on the verge of dying of thirst. I see that you rely on hope for the ruin of your bodies, but you do not rely on it for the soundness of your livelihoods. Consider your cities which you have built and in which you have established signs: if it were said to you that a king will come down upon you with his armies and kill all their people and demolish their buildings, would you be content to remain in them and build in them?" They said: "No." He said: "By Allah, the affair of these human beings will come to this." They said: "Our hearts have been made to drink love of this world." He said: "With long journeys come great profits. How astonishing that the ignorant and the learned are equal in the destruction of their own souls—except that the one who steals without knowing the punishment of the thief is more excused than the one who knows his punishment. I see the people of this world giving up their own lives for their wealth, as though they do not believe what their prophets bring them." They said: "We have not heard anyone from the people of the kingdom deny anything the prophets brought." He said: "Because of that my astonishment grows at their agreement upon belief and their opposition in deed." They said: "Tell us how your first knowledge of matters came about." He said: "From reflection. I reflected upon the ruin of this world, and found that it comes from four things in which pleasures have been placed. They are four gates set in the body: three in the head—the two eyes, the two nostrils, and the palate—and one in the belly, namely the private part. I sought ease of provision in these gates, and found the lightest of them in provision to be the gate of the two nostrils. Then I sought ease of provision in the palate, and found it to be nourishment without which the body has no support. When that provision came into the receptacle, it settled, and I took what was easy of food and drink, and I became like a man who used to obtain ash from aloes and sandalwood, and the provision became heavy upon him, so he obtained ash from dung and firewood. I looked into the provision of the private part, and found that it and the two eyes are connected to the heart, and I found nothing better for them than seclusion. My dwelling in which I had stayed with one who understands nothing but the affair of his world became hateful to me, so I took to this dwelling, and the gates of sin were cut off from me, and I cut off in myself four pleasures and severed them by four traits." They said: "What are the pleasures?" He said: "Wealth, children, spouses, and authority. I severed them with worries, sorrows, fear, and remembrance of death. And I severed all that through seclusion. What good is there in a pleasure that death follows? Be like a man who went out as a traveler and the enemy came upon his city and seized its people, and he praised Allah for what was turned away from him. I have wondered how people benefit from its pleasure along with its worries and sorrows and the bitterness it makes them swallow after its sweetness. My astonishment grew at people of understanding, as though they wish to perish as the owner of the serpent perished." They said: "Tell us how the matter of the owner of the serpent was." He said: They claimed that a man had in his house a serpent whose place they knew. That serpent laid an egg of gold every day. One day it went out and bit a milk-giving she-goat of theirs, and it died. The man and his family grieved and said: "What we obtain from the serpent is better than the price of the she-goat." When the year came to an end, it attacked a donkey and bit it and killed it. The man grieved and said: "We will bear these calamities as long as it does not attack livestock." Then two years passed during which it did not harm them, and they were happy with its neighborhood, when it attacked the man's slave and bit him and he died. He grieved and said: "I do not feel safe that it may bite one of my family." He remained sad and fearful and said: "I see the poison of this serpent in my wealth, while I obtain from it better than what I have seen." Only a little while passed before it bit the man's son. He was alarmed and called for theriac and other things, but it did not avail him, and the boy died. The grief of his parents became intense, and they forgot every pleasure they had obtained and said: "There is no good for us in the neighborhood of this serpent. The right course is to kill it." When the serpent heard that, it disappeared from them for days during which they did not see it and did not obtain its eggs. When that lasted long for them, their souls yearned for what they used to obtain from it, and they came to its hole and began saying: "Return and do not harm us, and we will not harm you." It returned and stayed two years during which they did not dislike anything from it. Then it approached the man's wife and bit her. She cried out, and her husband rose to treat her with theriac, but it did not avail her, and the woman died. The man remained sorrowful and revealed the matter of the serpent to his brothers and friends, and they advised him to kill it, saying: "You neglected its affair when its treachery had become clear to you, and you were risking your own life." So he resolved to kill it. While he was watching for it, he looked into its hole and saw in it a pure pearl weighing a mithqāl. Greed seized him and he said: "Time has changed the nature of this serpent, and I think its poison has changed." He began to tend its hole by sweeping, burning incense, and sprinkling water. He took the gold he had and made from it a small box, placed those pearls in it, and put the box under his head. While he was sleeping one night, it went to him and bit him. He began crying out with a loud voice, and his family and neighbors came to him and blamed him. He brought out the box and showed them what was in it. They said: "How little this avails you today." And he died. They said: "May Allah cast him away; he killed himself." He said: "I have wondered at people of understanding who know the matter for which we have struck these parables and do not benefit from the knowledge. Woe to them if what befell the owner of the vineyard befalls them." They said: "How was that?" He said: They claimed that there was a man who had a broad vineyard with many grapes and connected trees. He hired three men for pruning the vineyard and cutting its grapes, and he put each man in charge of one side. He said: "Eat of the grapes as you wish, but refrain from these other fruits." One of them kept to what he was commanded and remained eating grapes alone. The other did likewise for a while, then his soul yearned for the other fruits and he took them. The third turned to eating the other fruits and abandoned work, and his side became ruined. The owner of the vineyard came and praised the first and gave him more than his wage, punished the second according to his sin, and exceeded in punishing the third. "Thus are your deeds in the Hereafter on the day every soul is recompensed for what it did." He said: "I have wondered at people of hope and their greed for long life, and I found children to be the most hostile of people. Fathers sought many of them and wore themselves out in setting right their livelihoods by destroying themselves, like the owner of the ship." They said: "How was that?" He said: They claimed that there was a carpenter who worked with his hands and earned a dirham every day. He spent half of it on an elderly father of his, a wife, a son, and a daughter, and saved half for himself. He worked for a long time and lived well. One day he looked and found he had saved a hundred dinars. He said: "If I build a ship and engage in sea trade, I hope to become wealthy." His father said to him: "Do not do that, for one of the astrologers told me on the day you were born that you will die by drowning." He said: "Did he not tell you that I would obtain wealth?" He said: "Yes, and for that reason I forbade you trade and sought for you work by which you live day by day." He said: "I will trade. If I live, I live well; and if I die, I will leave my children well." He said: "My son, do not let your children be dearer to you than your own self." So he built a ship and embarked in it with merchandise, and was absent a year. Then he returned with a hundred qinṭārs of gold, and his father praised Allah and said: "My son, I had vowed to Allah, if He returned you safely, to burn the ship." He said: "You wanted my ruin." He said: "I only wanted your life. Turn to gratitude, for you have obtained the wealth of a lifetime." But he did not accept. He went out and was absent a year and part of another, and returned with multiples of what he had brought the first time. He said to his father: "If I had obeyed you, I would not have obtained this wealth." He said: "My son, I only see you working for others, and you will be made to swallow what you see as a choking lump, and you will wish that between you and this town were the mountains of the east." He said: "Father, I hope the astrologer was right about wealth and wrong about drowning." Then he built another ship, and his father wept. He softened and said: "Father, by Allah, if Allah returns me safely, I will not ride the sea as long as I live." He said: "My son, today I have become certain of losing you." So he went. When he was in the middle of the sea, waves struck, and one of his ships struck the other, and both cracked and sank. He began to regret his disobedience to his father, and he and those with him died. The news reached his father, and he grieved until he died. The inheritance was divided among the merchant's wife, son, and daughter. They married, and that wealth passed to their spouses. So everything the wretched gather ends up there. "I have wondered at one who prefers others over himself. Woe to you! Attain sufficiency and do not prefer others, lest you meet what the owner of the fish met." They said: "What did he meet?" He said: They claimed that a fisherman caught in his catch a great fish and said: "No one is more entitled to eat it than I." Then it occurred to him, and he gave it as a gift to his neighbor. The neighbor gave it as a gift to a poor cripple. The fisherman began to regret and say: "I deprived myself of it, and it went to the people most hostile to me." "I have wondered at this occupation that has deceived the intelligent and the ignorant until they perished all together through hope and greed, as the Jew and the Christian perished." They said: "How was that?" He said: A Jew and a Christian became traveling companions to a land, and they went through cultivated areas with water until they came to a well behind which was a desert whose journey was four days. Each of them had his water skin. The Jew filled his water skin, and the Christian wanted to fill his. The Jew said to him: "Our water skins will suffice us, and we will not overburden our mounts." The Christian said: "I know the way better." The Jew said: "You only want to drink water whenever you are thirsty." He said: "Yes." So the Christian left his water skin empty. When they were in the middle of the desert, an arrow struck the water skin and what was in it ran out. They sat down blaming one another. A man passed by them with water, and they said: "Count upon us a drink of water as a good deed." He said: "This is a road on which no good deed is counted." They said to him: "What is your religion?" He said: "What is the religion of you two?" They said: "One of us is a Jew and the other a Christian." He said: "The Jew, the Christian, and the Muslim, if they do not act upon what is in their book and rely upon greed, will meet what you two have met." They said: "This is a resolute man." He said: "My resolution does not avail you." So it behooves the intelligent person to take resolution in the affair of his Hereafter as he takes resolution in the affair of his world, and not rely upon greed. And I have wondered at the people of evil deeds: they conceal themselves from creatures but not from the Creator. How could they feel secure from being struck by what struck the companion of the monastery?” They said: “How was that?” He said: “They claimed that a man used to sell honey, oil, and ghee, buying it pure and selling it adulterated. He had a great beard, and most who saw him would say: ‘If you were a bishop, your beard would only befit bishops.’ So he turned to learning the Gospel and the Psalms and became a monk seeking worldly gain. They put him in charge of their affairs, and he reduced their provisions, changed their ranks, and devoted himself to his pleasures. Whips were prepared for him, and he began to blame the monks, saying: ‘This is what your good opinion of long beards has done to you.’ Then his affair ended with being burned. And I have wondered at the people of afflictions: how do they not seek help through patience? For a day will come upon the afflicted person in which he will wish for the like of what the blind man wished in his affliction.” They said: “And what did the blind man wish?” He said: “They claimed that a merchant buried a hundred dinars in a place, and a neighbor of his saw it, took it out, and seized it. When the merchant missed it, he grieved. Then his life grew long and he became blind and needy. When death came to his neighbor, he bequeathed that the money be returned to the blind man. He rejoiced greatly when the money was returned to him at the time he was most in need of it, and said: ‘Would that all my wealth had been seized on that day.’ And so it is for the one who has righteous deeds. And I have wondered at their loss of intellects: how do they not act upon what they know, as if they wish to perish as the companion of the flood perished?” They said: “And how was that?” He said: “They claimed that a man descended into the bed of a watercourse. It was said to him: ‘Move away, for this is a dangerous place.’ He said: ‘I know, but its pleasant view pleases me.’ It was said: ‘You seek gentleness for the well-being of your own self, so why do you risk it?’ Then the flood overwhelmed him and carried him away. They said: ‘May God put him far away.’ Antonius said: ‘Had we acted with prudence, we would have been like the people of Sicily (Aṣqūliyyah).’” It was said: “How was that?” He said: “The king of Sicily sent an expedition to Aqzūliyyah. The journey to it by sea was sixty nights, and they had no provisions except what they carried with them. With the people of Sicily were two soothsayers. One of them said: ‘Indeed, this army of Sicily will remain at Aqzūliyyah for seven days, bombarding it with mangonels, and it will be conquered on the eighth day.’ The other said: ‘You will remain seven days and then depart.’ Some of them acted upon the saying of the one who said it would be conquered, and said: ‘We will not burden ourselves with carrying provisions.’ The others said: ‘We will not take risks,’ and they carried provisions for the outward and return journeys. When they disembarked there, it was not conquered. So they returned, and those who had neglected to carry provisions perished. Then the group said to Antonius: ‘How excellent is your speech and how eloquent is your admonition!’ He said: ‘Indeed, the sweetness of my admonition will not pass beyond your ears unless you know that all the books of the prophets only say: “You shall be requited for what you used to do.” So look into your deeds and depart from me.’ They cast lots among themselves and made one of them their ruler.

399. Tarikh (al-Tabari) 399No grade recorded

     جِرْجِيسُ  : هُوَ رَجُلٌ صَالِحٌ أَدْرَكَ بَقَايَا مِنْ حَوَارِيِّي عِيسَى عَلَيْهِ السَّلَامُ  . رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ وَهْبٍ وَغَيْرِهِ: أَنَّهُ كَانَ بِالْمُوصِلِ مَلِكٌ جَبَّارٌ، يُقَالُ لَهُ دَازَانَهْ، وَكَانَ جَبَّارًا عَاتِيًا وكَانَ جُرْجِيسُ رَجُلًا صَالِحًا مِنْ أَهْلِ فِلَسْطِينَ فَكَتَمَ إِيمَانَهُ فِي عُصْبَةٍ مَعَهُ يَكْتُمُونَ الْإِيمَانَ قَدْ أَدْرَكُوا بَقَايَا مِنَ الْحَوَارِيِّينَ، وَكَانَ جُرْجِيسُ كَثِيرَ الْمَالِ عَظِيمَ الصَّدَقَةِ رُبَّمَا نَفَدَ مَالُهُ فِي الصَّدَقَةِ ثُمَّ يَعُودُ يَكْتَسِبُ مِثْلَهُ، وَلَوْلَا الصَّدَقَةُ لَكَانَ الْفَقْرُ أَحَبَّ إِلَيْهِ مِنَ الْغِنَى، وَكَانَ يَخَافُ بِالشَّامِ أَنْ يُفْتَتَنَ عَنْ دِينِهِ، فَقَصَدَ الْمَوْصِلَ وَمَعَهُ هَدِيَّةٌ لِمَلِكِهَا لِئَلَّا يَجْعَلَ لِأَحَدٍ عَلَيْهِ سَبِيلًا، فَجَاءَهُ حِينَ جَاءَهُ، وَقَدْ أَحْضَرَ عُظَمَاءَ قَوْمِهِ وَأَوْقَدَ نَارًا وَأَعَدَّ أَصْنَافًا مِنَ الْعَذَابِ وَأَمَرَ بِصَنَمٍ لَهُ يُقَالُ لَهُ أَفَلُّونُ فَنُصِبَ، فَمَنْ لَمْ يَسْجُدْ لَهُ عَذَّبَهُ وَأُلْقِيَ فِي النَّارِ. فَلَمَّا رَأَى جِرْجِيسُ مَا يَصْنَعُ اسْتَعْظَمَهُ وَحَدَّثَ نَفْسَهُ بِجِهَادِهِ، فَعَمِدَ إِلَى الْمَالِ الَّذِي مَعَهُ فَقَسَمَهُ فِي أَهْلِ مِلَّتِهِ وَأَقْبَلَ عَلَيْهِ وَهُوَ شَدِيدُ الْغَضَبِ فَقَالَ لَهُ: اعْلَمْ أَنَّكَ عَبْدٌ مَمْلُوكٌ لَا تَمْلِكُ لِنَفْسِكَ شَيْئًا وَلَا لِغَيْرِكَ شَيْئًا، وَأَنَّ فَوْقَكَ رَبًّا هُوَ الَّذِي خَلَقَكَ وَرَزَقَكَ، فَأَخَذَ فِي ذِكْرِ عَظَمَةِ اللَّهِ تَعَالَى وَعَيَّبَ صَنَمَهُ. فَأَجَابَهُ الْمَلِكُ بِأَنْ سَأَلَهُ مَنْ هُوَ ؟ وَمِنْ أَيْنَ هُوَ ؟. فَقَالَ جِرْجِيسُ: أَنَا عَبْدُ اللَّهِ وَابْنُ أَمَتِهِ مِنَ التُّرَابِ خُلِقْتُ وَإِلَيْهِ أَعُودُ. فَدَعَاهُ الْمَلِكُ إِلَى عِبَادَةِ صَنَمِهِ وَقَالَ لَهُ: لَوْ كَانَ رَبُّكَ مَلِكَ الْمَلَكُوتِ لَرُؤِيَ عَلَيْكَ أَثَرُهُ كَمَا تَرَى عَلَى مَنْ حَوْلِي مِنْ مُلُوكِ قَوْمِي. فَأَجَابَهُ جِرْجِيسُ بِتَعْظِيمِ أَمْرِ اللَّهِ وَتَمْجِيدِهِ وَقَالَ لَهُ: تَعْبُدُ أَفَلُّونَ الَّذِي لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي مِنْ رَبِّ الْعَالَمِينَ، أَمْ تَعْبُدُ الَّذِي قَامَتْ بِأَمْرِهِ السَّمَاوَاتُ وَالْأَرْضُ، أَمْ تَعْبُدُ طَرْقَلِينَا عَظِيمَ قَوْمِكَ مِنَ النَّاسِ - عَلَيْهِ السَّلَامُ - فَإِنَّهُ كَانَ آدَمِيًّا يَأْكُلُ وَيَشْرَبُ فَأَكْرَمَهُ اللَّهُ بِأَنْ جَعَلَهُ إِنْسِيًّا مَلَكِيًّا، أَمْ تَعْبُدُ عَظِيمَ قَوْمِكَ مَخْلِيطِيسْ أَيْضًا وَمَا نَالَ بِوِلَايَتِكَ مِنْ عِيسَى عَلَيْهِ السَّلَامُ ! وَذَكَرَ مِنْ مُعْجِزَاتِهِ وَمَا خَصَّهُ اللَّهُ بِهِ مِنَ الْكَرَامَةِ. فَقَالَ لَهُ الْمَلِكُ: إِنَّكَ أَتَيْتَنَا بِأَشْيَاءَ لَا نَعْلَمُهَا ! ثُمَّ خَيَّرَهُ بَيْنَ الْعَذَابِ وَالسُّجُودِ لِلصَّنَمِ. فَقَالَ جِرْجِيسُ: إِنْ كَانَ صَنَمُكَ هُوَ الَّذِي رَفَعَ السَّمَاءَ، وَعَدَّدَ أَشْيَاءَ مِنْ قُدْرَةِ اللَّهِ، عَزَّ وَجَلَّ، فَقَدْ أَصَبْتَ وَنَصَحْتَ، وَإِلَّا فَاخْسَأْ أَيُّهَا الْمَلْعُونُ. فَلَمَّا سَمِعَ الْمَلِكُ أَمَرَ بِحَبْسِهِ، وَمُشِطَ جَسَدُهُ بِأَمْشَاطِ الْحَدِيدِ حَتَّى تَقَطَّعَ لَحْمُهُ وَعُرُوقُهُ، وَيُنْضَحُ بِالْخَلِّ وَالْخَرْدَلِ، فَلَمْ يَمُتْ. فَلَمَّا رَأَى ذَلِكَ لَمْ يَقْتُلْهُ أَمَرَ بِسِتَّةِ مَسَامِيرَ مِنْ حَدِيدٍ فَأُحْمِيَتْ حَتَّى صَارَتْ نَارًا ثُمَّ سَمَّرَ بِهَا رَأْسَهُ، فَسَالَ دِمَاغُهُ، فَحَفِظَهُ اللَّهُ تَعَالَى. فَلَمَّا رَأَى ذَلِكَ لَمْ يَقْتُلْهُ أَمَرَ بِحَوْضٍ مِنْ نُحَاسٍ فَأَوْقَدَ عَلَيْهِ حَتَّى جَعَلَهُ نَارًا ثُمَّ أَدْخَلَهُ فِيهِ وَأَطْبَقَ عَلَيْهِ حَتَّى بَرَدَ. فَلَمَّا رَأَى ذَلِكَ لَمْ يَقْتُلْهُ دَعَاهُ وَقَالَ لَهُ: أَلَمْ تَجِدْ أَلَمَ هَذَا الْعَذَابِ ؟ قَالَ: إِنَّ إِلَهِي حَمَلَ عَنِّي عَذَابَكَ وَصَبَّرَنِي لِيَحْتَجَّ عَلَيْكَ. فَأَيْقَنَ الْمَلِكُ بِالشَّرِّ وَخَافَهُ عَلَى نَفْسِهِ وَمُلْكِهِ فَأَجْمَعَ رَأْيَهُ عَلَى أَنْ يُخَلِّدَهُ فِي السِّجْنِ، فَقَالَ الْمَلَأُ مِنْ قَوْمِهِ: إِنَّكَ إِنْ تَرَكْتَهُ فِي السِّجْنِ طَلِيقًا يُكَلِّمُ النَّاسَ وَيَمِيلُ بِهِمْ عَلَيْكَ، وَلَكِنْ يُعَذَّبُ بِعَذَابٍ يَمْنَعُهُ مِنَ الْكَلَامِ. فَأَمَرَ بِهِ فَبُطِحَ فِي السِّجْنِ عَلَى وَجْهِهِ ثُمَّ أَوْتَدَ فِي يَدَيْهِ وَرِجْلَيْهِ أَوْتَادًا مِنْ حَدِيدٍ، ثُمَّ أَمَرَ بِأُسْطُوَانٍ مِنْ رُخَامٍ حَمَلَهُ ثَمَانِيَةَ عَشَرَ رَجُلًا فَوُضِعَ عَلَى ظَهْرِهِ، فَظَلَّ يَوْمَهُ ذَلِكَ تَحْتَ الْحَجَرِ، فَلَمَّا أَدْرَكَهُ اللَّيْلُ أَرْسَلَ اللَّهُ إِلَيْهِ مَلَكًا، وَذَلِكَ أَوَّلَ مَا أُيِّدَ بِالْمَلَائِكَةِ، فَأَوَّلُ مَا جَاءَهُ الْوَحْيُ قَلَعَ عَنْهُ الْحَجَرَ وَنَزَعَ الْأَوْتَادَ وَأَطْعَمَهُ وَسَقَاهُ وَبَشَّرَهُ وَعَزَّاهُ، فَلَمَّا أَصْبَحَ أَخْرَجَهُ مِنَ السِّجْنِ فَقَالَ لَهُ: الْحَقْ بِعَدُوِّكَ فَجَاهِدْهُ، فَإِنِّي قَدِ ابْتَلَيْتُكَ بِهِ سَبْعَ سِنِينَ يُعَذِّبُكَ وَيَقْتُلُكَ فِيهِنَّ أَرْبَعُ مَرَّاتٍ فِي كُلِّ ذَلِكَ أَرُدُّ إِلَيْكَ رُوحَكَ، فَإِذَا كَانَتِ الْقَتْلَةُ الرَّابِعَةُ تَقَبَّلْتُ رُوحَكَ وَأَوْفَيْتُكَ أَجْرَكَ. فَلَمْ يَشْعُرِ الْمَلِكُ إِلَّا وَقَدْ وَقَفَ جِرْجِيسُ عَلَى رَأْسِهِ يَدْعُوهُ إِلَى اللَّهِ، فَقَالَ لَهُ: أَجِرْجِيسُ ؟ قَالَ: نَعَمْ. قَالَ: مَنْ أَخْرَجَكَ مِنَ السِّجْنِ ؟ قَالَ: أَخْرَجَنِي مَنْ سُلْطَانُهُ فَوْقَ سُلْطَانِكَ ! فَمُلِئَ غَيْظًا وَدَعَا بِأَصْنَافِ الْعَذَابِ وَمَدُّوهُ بَيْنَ خَشَبَتَيْنِ وَوَضَعُوا عَلَى رَأْسِهِ سَيْفًا ثُمَّ وَشَرُوهُ حَتَّى سَقَطَ بَيْنَ رِجْلَيْهِ وَصَارَ جِزْلَتَيْنِ، ثُمَّ قَطَعُوهُمَا قِطَعًا، وَكَانَ لَهُ سَبْعَةُ أُسْدٍ ضَارِيَةٍ فِي جُبٍّ فَأَلْقَوْا جَسَدَهُ إِلَيْهَا، فَلَمَّا رَأَتْهُ خَضَعَتْ بِرُءُوسِهَا وَقَامَتْ عَلَى بَرَاثِنِهَا لَا تَأْلُو أَنْ تَقِيَهُ الْأَذَى الَّذِي تَحْتَهَا، فَظَلَّ يَوْمَهُ تَحْتَهَا مَيِّتًا، فَكَانَتْ أَوَّلَ مَيْتَةٍ ذَاقَهَا. فَلَمَّا أَدْرَكَهُ اللَّيْلُ جَمَعَ اللَّهُ جَسَدَهُ وَسَوَّاهُ وَرَدَّ فِيهِ رُوحَهُ وَأَخْرَجَهُ مِنْ قَعْرِ الْجُبِّ. فَلَمَّا أَصْبَحُوا أَقْبَلَ جِرْجِيسُ، وَهُمْ فِي عِيدٍ لَهُمْ صَنَعُوهُ فَرَحًا بِمَوْتِ جِرْجِيسَ، فَلَمَّا نَظَرُوا إِلَيْهِ مُقْبِلًا قَالُوا: مَا أَشْبَهَ هَذَا بِجِرْجِيسَ ! قَالَ الْمَلِكُ: هُوَ هُوَ ! قَالَ جِرْجِيسُ: أَنَا هُوَ حَقًّا، بِئْسَ الْقَوْمُ أَنْتُمْ ! قَتَلْتُمْ وَمَثَّلْتُمْ فَرَدَّ اللَّهُ رُوحِي إِلَيَّ ! هَلُمُّوا إِلَى هَذَا الرَّبِّ الْعَظِيمِ الَّذِي أَرَاكُمْ قُدْرَتَهُ. فَقَالُوا: سَاحِرٌ سَحَرَ أَعْيُنَكُمْ وَأَيْدِيَكُمْ عَنْهُ، فَجَعَلُوا مَنْ بِبِلَادِهِمْ مِنَ السَّحَرَةِ، فَلَمَّا جَاءُوا قَالَ الْمَلِكُ لِكَبِيرِهِمْ: اعْرِضْ عَلَيَّ مِنْ سِحْرِكَ مَا يُسَرَّى بِهِ عَنِّي. فَدَعَا بِثَوْرٍ فَنَفَخَ فِي أُذُنَيْهِ فَإِذَا هُوَ ثَوْرَانِ، وَدَعَا بِبَذْرٍ فَحُرِثَ وَزُرِعَ وَحُصِدَ وَدُقَّ وَذُرِّيَ وَطُحِنَ وَخُبِزَ وَأُكِلَ مِنْ سَاعَتِهِ. فَقَالَ لَهُ الْمَلِكُ: هَلْ تَقْدِرُ أَنْ تَمْسَخَهُ كَلْبًا ؟ قَالَ: ادْعُ لِي بِقَدَحٍ مِنْ مَاءٍ، فَأُتِيَ بِهِ، فَنَفَثَ فِيهِ السَّاحِرُ ثُمَّ قَالَ الْمَلِكُ لِجِرْجِيسَ: اشْرَبْهُ، فَشَرِبَهُ جِرْجِيسُ حَتَّى أَتَى عَلَى آخِرِهِ. فَقَالَ لَهُ السَّاحِرُ: مَاذَا تَجِدُ ؟ قَالَ: مَا أَجِدُ إِلَّا خَيْرًا ! كُنْتُ عَطْشَانَ فَلَطَفَ اللَّهُ بِي فَسَقَانِي. وَأَقْبَلَ السَّاحِرُ عَلَى الْمَلِكِ وَقَالَ: لَوْ كُنْتَ تُقَاسِي جَبَّارًا مِثْلَكَ لِغَلَبْتَهُ وَإِنَّمَا تُقَاسِي جَبَّارَ السَّمَاءِ وَالْأَرْضِ. وَكَانَتْ أَتَتْ جِرْجِيسَ امْرَأَةٌ مِنَ الشَّامِ، وَهُوَ فِي أَشَدِّ الْعَذَابِ، فَقَالَتْ لَهُ: إِنَّهُ لَمْ يَكُنْ لِي مَالٌ إِلَّا ثَوْرًا أَعِيشُ بِهِ مِنْ حَرْثِهِ فَمَاتَ، وَجِئْتُكَ لِتَرْحَمَنِي وَتَسْأَلَ اللَّهَ أَنْ يُحْيِيَ ثَوْرِي. فَأَعْطَاهَا عَصًا وَقَالَ: اذْهَبِي إِلَى ثَوْرِكِ فَاضْرِبِيهِ بِهَذِهِ الْعَصَا وَقُولِي لَهُ: احْيَ بِإِذْنِ اللَّهِ. فَأَخَذَتِ الْعَصَا وَأَتَتْ مَصْرَعَ الثَّوْرِ فَرَأَتْ رَوْقَيْهِ وَشَعْرَ ذَنَبِهِ فَجَمَعَتْهَا ثُمَّ قَرَعَتْهَا بِالْعَصَا وَقَالَتْ مَا أَمَرَهَا بِهِ جِرْجِيسُ، فَعَاشَ ثَوْرُهَا، وَجَاءَ الْخَبَرُ بِذَلِكَ. فَلَمَّا قَالَ السَّاحِرُ مَا قَالَ، قَالَ رَجُلٌ مِنْ أَصْحَابِ الْمَلِكِ، وَكَانَ أَعْظَمَهُمْ بَعْدَ الْمَلِكِ: اسْمَعُوا مِنِّي. قَالُوا: نَعَمْ. قَالَ: إِنَّكُمْ قَدْ وَضَعْتُمْ أَمْرَهُ عَلَى السِّحْرِ، وَإِنَّهُ لَمْ يُعَذَّبْ وَلَمْ يُقْتَلْ، فَهَلْ رَأَيْتُمْ سَاحِرًا قَطُّ قَدَرَ أَنْ يَدْفَعَ عَنْ نَفْسِهِ أَوْ أَحْيَا مَيِّتًا ؟ وَذَكَرَ الثَّوْرَ وَإِحْيَاءَهُ، فَقَالُوا لَهُ: إِنَّ كَلَامَكَ كَلَامُ رَجُلٍ قَدْ أَصْغَى إِلَيْهِ. فَقَالَ: قَدْ آمَنْتُ بِهِ وَأُشْهِدُ اللَّهَ أَنِّي بَرِيءٌ مِمَّا تَعْبُدُونَ ! فَقَامَ إِلَيْهِ الْمَلِكُ وَأَصْحَابُهُ بِالْخَنَاجِرِ فَقَطَعُوا لِسَانَهُ بِالْخَنَاجِرِ، فَلَمْ يَلْبَثْ أَنْ مَاتَ، وَقِيلَ: أَصَابَهُ الطَّاعُونُ فَأَعْجَلَهُ قَبْلَ أَنْ يَتَكَلَّمَ، وَكَتَمُوا شَأْنَهُ، فَكَشَفَهُ جِرْجِيسُ لِلنَّاسِ، فَاتَّبَعَهُ أَرْبَعَةُ آلَافٍ وَهُوَ مَيِّتٌ، فَقَتَلَهُمُ الْمَلِكُ بِأَنْوَاعِ الْعَذَابِ حَتَّى أَفْنَاهُمْ، وَقَالَ لَهُ رَجُلٌ مِنْ عُظَمَاءِ أَصْحَابِ الْمَلِكِ: يَا جِرْجِيسُ إِنَّكَ زَعَمْتَ أَنَّ إِلَهَكَ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ، وَإِنِّي أَسْأَلُكَ أَمْرًا إِنْ فَعَلَهُ إِلَهُكَ آمَنْتُ بِهِ وَصَدَّقْتُكَ وَكَفَيْتُكَ قَوْمِي. هَذَا تَحْتَنَا أَرْبَعَةَ عَشَرَ مُنِيرًا وَمَائِدَةٌ وَأَقْدَاحٌ وَصِحَافٌ مِنْ خَشَبٍ يَابِسٍ، وَهُوَ مِنْ أَشْجَارٍ شَتَّى، فَادْعُ رَبَّكَ أَنْ يُعِيدَهَا خُضْرًا كَمَا بَدَأَهَا، يُعْرَفُ كُلُّ عُودٍ بِلَوْنِهِ وَوَرَقِهِ وَزَهْرِهِ وَثَمَرِهِ. قَالَ جِرْجِيسُ: قَدْ سَأَلْتَ أَمْرًا عَزِيزًا عَلَيَّ وَعَلَيْكَ، وَإِنَّهُ عَلَى اللَّهِ يَسِيرُ، وَدَعَا اللَّهَ فَمَا بَرِحُوا حَتَّى اخْضَرَّتْ وَسَاخَتْ عُرُوقُهَا وَتَشَعَّبَتْ وَنَبَتَ وَرَقُهَا وَزَهْرُهَا حَتَّى عَرَفُوا كُلَّ عُودٍ بِاسْمِهِ. فَقَالَ الَّذِي سَأَلَهُ هَذَا: أَنَا أَتَوَلَّى عَذَابَهُ. فَعَمَدَ إِلَى نُحَاسٍ فَصَنَعَ مِنْهُ صُورَةَ ثَوْرٍ مُجَوَّفٍ ثُمَّ حَشَاهَا نِفْطًا وَرَصَاصًا وَكِبْرِيتًا وَزِرْنِيخًا وَأَدْخَلَ جِرْجِيسَ فِي وَسَطِهَا ثُمَّ أَوْقَدَ تَحْتَ الصُّورَةِ النَّارَ حَتَّى الْتَهَبَتْ وَذَابَ كُلُّ شَيْءٍ فِيهَا وَاخْتَلَطَ وَمَاتَ جِرْجِيسُ فِي جَوْفِهَا. فَلَمَّا مَاتَ أَرْسَلَ اللَّهُ رِيحًا عَاصِفًا وَرَعْدًا وَبَرْقًا وَسَحَابًا مُظْلِمًا وَأَظْلَمَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ وَبَقُوا أَيَّامًا مُتَحَيِّرِينَ، فَأَرْسَلَ اللَّهُ مِيكَائِيلَ، فَاحْتَمَلَ تِلْكَ الصُّورَةَ، فَلَمَّا أَقَلَّهَا ضَرَبَ بِهَا الْأَرْضَ، فَفَزِعَ مِنْ رَوْعَتِهَا كُلُّ مَنْ سَمِعَهَا وَانْكَسَرَتْ، وَخَرَجَ مِنْهَا جِرْجِيسُ حَيًّا، فَلَمَّا وَقَفَ وَكَلَّمَهُمُ انْكَشَفَتِ الظُّلْمَةُ وَأَسْفَرَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ. قَالَ لَهُ عَظِيمٌ مِنْ عُظَمَائِهِمُ: ادْعُ اللَّهَ بِأَنْ يُحْيِيَ مَوْتَانَا مِنْ هَذِهِ الْقُبُورِ. فَأَمَرَ جِرْجِيسُ بِالْقُبُورِ فَنُبِشَتْ وَهِيَ عِظَامٌ رُفَاتٌ، ثُمَّ دَعَا فَلَمْ يَبْرَحُوا حَتَّى نَظَرُوا إِلَى سَبْعَةَ عَشَرَ إِنْسَانًا، تِسْعَةِ رِجَالٍ وَخَمْسِ نِسْوَةٍ وَثَلَاثَةِ صِبْيَةٍ وَفِيهِمْ شَيْخٌ كَبِيرٌ. فَقَالَ لَهُ جِرْجِيسُ: مَتَى مُتَّ ؟ فَقَالَ: فِي زَمَانِ كَذَا وَكَذَا، فَإِذَا هُوَ أَرْبَعُمِائَةِ عَامٍ. فَلَمَّا رَأَى ذَلِكَ الْمَلِكُ قَالَ: لَمْ يَبْقَ مِنْ عَذَابِكُمْ شَيْءٌ إِلَّا وَقَدْ عَذَّبْتُمُوهُ وَأَصْحَابَهُ بِهِ إِلَّا الْجُوعَ وَالْعَطَشَ، فَعَذِّبُوهُ بِهِ. فَعَمَدُوا إِلَى بَيْتِ عَجُوزٍ فَقِيرَةٍ، وَكَانَ لَهَا ابْنٌ أَعْمَى أَبْكَمُ مُقْعَدٌ، فَحَصَرُوهُ فِيهِ، فَلَا يَصِلُ إِلَيْهِ طَعَامٌ وَلَا شَرَابٌ. فَلَمَّا جَاعَ قَالَ لِلْعَجُوزِ: هَلْ عِنْدَكِ طَعَامٌ أَوْ شَرَابٌ ؟ قَالَتْ: لَا وَالَّذِي يُحْلَفُ بِهِ مَا لَنَا عَهْدٌ بِالطَّعَامِ مِنْ كَذَا وَكَذَا وَسَأَخْرُجُ لِأَلْتَمِسَ لَكَ شَيْئًا. فَقَالَ لَهَا: هَلْ تَعْبُدِينَ اللَّهَ ؟ قَالَتْ: لَا. فَدَعَاهَا فَآمَنَتْ، وَانْطَلَقَتْ تَطْلُبُ لَهُ شَيْئًا، وَفِي بَيْتِهَا دِعَامَةٌ مِنْ خَشَبَةٍ يَابِسَةٍ تَحْمِلُ خَشَبَ الْبَيْتِ، فَدَعَا اللَّهَ فَاخْضَرَّتْ تِلْكَ الدِّعَامَةُ وَأَنْبَتَتْ كُلَّ فَاكِهَةٍ تُؤْكَلُ وَتُعْرَفُ، فَظَهَرَ لِلدِّعَامَةِ فُرُوعٌ مِنْ فَوْقِ الْبَيْتِ تُظِلُّهُ وَمَا حَوْلَهُ، وَعَادَتِ الْعَجُوزُ وَهُوَ يَأْكُلُ رَغْدًا. فَلَمَّا رَأَتِ الَّذِي حَدَثَ فِي بَيْتِهَا قَالَتْ: آمَنْتُ بِالَّذِي أَطْعَمَكَ فِي بَيْتِ الْجُوعِ، فَادْعُ هَذَا الرَّبَّ الْعَظِيمَ أَنْ يَشْفِيَ ابْنِي. قَالَ: أَدْنِيهِ مِنِّي، فَأَدْنَتْهُ، فَبَصَقَ فِي عَيْنَيْهِ فَأَبْصَرَ، فَنَفَثَ فِي أُذُنَيْهِ فَسَمِعَ. قَالَتْ لَهُ: أَطْلِقْ لِسَانَهُ وَرِجْلَيْهِ. قَالَ لَهَا: أَخِّرِيهِ فَإِنَّ لَهُ يَوْمًا عَظِيمًا. وَرَأَى الْمَلِكُ الشَّجَرَةَ فَقَالَ: أَرَى شَجَرَةً مَا كُنْتُ أَعْهَدُهَا ! قَالُوا: تِلْكَ الشَّجَرَةُ نَبَتَتْ لِذَلِكَ السَّاحِرِ الَّذِي أَرَدْتَ أَنْ تُعَذِّبَهُ بِالْجُوعِ وَقَدْ شَبِعَ مِنْهَا وَأَشْبَعَتِ الْعَجُوزَ، وَشَفَى لَهَا ابْنَهَا. فَأَمَرَ بِالْبَيْتِ فَهُدِمَ، وَبِالشَّجَرَةِ أَنْ تُقْطَعَ، فَلَمَّا هَمُّوا بِقَطْعِهَا أَيْبَسَهَا اللَّهُ وَتَرَكُوهَا. وَأَمَرَ بِجِرْجِيسَ فَبُطِحَ عَلَى وَجْهِهِ، وَأَمَرَ بِعِجْلٍ فَأُوقِرَ أُسْطُوَانًا وَجَعَلَ فِي أَسْفَلِ الْعِجْلِ خَنَاجِرَ وَشِفَارًا ثُمَّ دَعَا بِأَرْبَعِينَ ثَوْرًا فَنَهَضَ بِالْعِجْلِ نَهْضَةً وَاحِدَةً وَجِرْجِيسُ تَحْتَهَا، فَانْقَطَعَ ثَلَاثَ قِطَعٍ، ثُمَّ أَمَرَ بِقِطَعِهِ فَأُحْرِقَتْ حَتَّى صَارَتْ رَمَادًا، وَبَعَثَ بِالرَّمَادِ مَعَ رِجَالٍ فَذَرُّوهُ فِي الْبَحْرِ، فَلَمْ يَبْرَحُوا حَتَّى سَمِعُوا صَوْتًا مِنَ السَّمَاءِ: يَا بَحْرُ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَحْفَظَ مَا فِيكَ مِنْ هَذَا الْجَسَدِ الطَّيِّبِ فَإِنِّي أُرِيدُ أَنْ أُعِيدَهُ. فَأَرْسَلَ الرِّيَاحَ فَجَمَعَتْهُ كَمَا كَانَ قَبْلَ أَنْ يَذُرُّوهُ، وَالَّذِينَ ذَرُّوهُ قِيَامٌ لَمْ يَبْرَحُوا، وَخَرَجَ جِرْجِيسُ حَيًّا مُغَبَّرًا، فَرَجَعُوا وَرَجَعَ مَعَهُمْ وَأَخْبَرُوا الْمَلِكَ خَبَرَ الصَّوْتِ وَالرِّيَاحِ. فَقَالَ لَهُ الْمَلِكُ: هَلْ لَكَ فِيمَا هُوَ خَيْرٌ لِي وَلَكَ ؟ وَلَوْلَا أَنْ يُقَالَ إِنَّكَ غَلَبْتَنِي لَآمَنْتُ بِكَ، وَلَكِنِ اسْجُدْ لِصَنَمِي سَجْدَةً وَاحِدَةً أَوِ اذْبَحْ لَهُ شَاةً وَاحِدَةً وَأَنَا أَفْعَلُ مَا يَسُرُّكَ. فَطَمِعَ جِرْجِيسُ فِي إِهْلَاكِ الصَّنَمِ حِينَ يَرَاهُ وَإِيمَانِ الْمَلِكِ عِنْدَ ذَلِكَ، فَقَالَ لَهُ: أَفْعَلُ - خَدِيعَةً مِنْهُ - وَأَدْخِلْنِي عَلَى صَنَمِكَ أَسْجُدُ لَهُ وَأَذْبَحُ. فَفَرِحَ الْمَلِكُ بِذَلِكَ وَقَبَّلَ يَدَيْهِ وَرِجْلَيْهِ وَطَلَبَ مِنْهُ أَنْ يَكُونَ يَوْمَهُ وَلَيْلَتَهُ عِنْدَهُ، فَفَعَلَ، فَأَخْلَى لَهُ الْمَلِكُ بَيْتًا وَدَخَلَهُ جِرْجِيسُ، فَلَمَّا جَاءَ اللَّيْلُ قَامَ يُصَلِّي وَيَقْرَأُ الزَّبُورَ، وَكَانَ حَسَنَ الصَّوْتِ، فَلَمَّا سَمِعَتْهُ امْرَأَةُ الْمَلِكِ اسْتَجَابَتْ لَهُ وَآمَنَتْ بِهِ وَكَتَمَتْ إِيمَانَهَا، فَلَمَّا أَصْبَحَ غَدَا بِهِ إِلَى بَيْتِ الْأَصْنَامِ لِيَسْجُدَ لَهَا. وَقِيلَ لِلْعَجُوزِ: إِنَّ جِرْجِيسَ قَدِ افْتُتِنَ وَطَمِعَ فِي الْمُلْكِ. فَخَرَجَتْ تَحْمِلُ ابْنَهَا عَلَى عَاتِقِهَا فِي أَعْرَاضِهِمْ تُوَبِّخُ جِرْجِيسَ، فَلَمَّا دَخَلَ بَيْتَ الْأَصْنَامِ نَظَرَ فَإِذَا الْعَجُوزُ وَابْنُهَا أَقْرَبَ النَّاسِ إِلَيْهِ، فَدَعَا ابْنَهَا، فَأَجَابَهُ وَمَا تَكَلَّمَ قَبْلَ ذَلِكَ قَطُّ، ثُمَّ نَزَلَ عَلَى عَاتِقِ أُمِّهِ يَمْشِي عَلَى قَدَمَيْهِ سَوِيَّتَيْنِ وَمَا وَطِئَ الْأَرْضَ قَطُّ. فَلَمَّا وَقَفَ بَيْنَ يَدَيْ جِرْجِيسَ قَالَ لَهُ: ادْعُ لِي هَذِهِ الْأَصْنَامَ، وَهِيَ عَلَى مَنَابِرَ مِنْ ذَهَبٍ وَاحِدٌ وَسَبْعُونَ صَنَمًا، وَهُمْ يَعْبُدُونَ الشَّمْسَ وَالْقَمَرَ مَعَهَا، فَدَعَاهَا، فَأَقْبَلَتْ تَتَدَحْرَجُ إِلَيْهِ. فَلَمَّا انْتَهَتْ إِلَيْهِ رَكَضَ بِرِجْلِهِ الْأَرْضَ فَخُسِفَ بِهَا وَبِمَنَابِرِهَا، فَقَالَ لَهُ الْمَلِكُ: يَا جِرْجِيسُ خَدَعْتَنِي وَأَهْلَكْتَ أَصْنَامِي ! فَقَالَ لَهُ: فَعَلْتُ ذَلِكَ عَمْدًا لِتَعْتَبِرَ وَتَعْلَمَ أَنَّهَا لَوْ كَانَتْ آلِهَةً لَامْتَنَعَتْ مِنِّي. فَلَمَّا قَالَ هَذَا قَالَتِ امْرَأَةُ الْمَلِكِ وَأَظْهَرَتْ إِسْلَامَهَا، وَعَدَّتْ عَلَيْهِمْ أَفْعَالَ جِرْجِيسَ وَقَالَتْ: مَا تَنْظُرُونَ مِنْ هَذَا الرَّجُلِ إِلَّا دَعْوَةً فَتَهْلَكُونَ كَمَا هَلَكَتْ أَصْنَامُكُمْ. فَقَالَ الْمَلِكُ: مَا أَسْرَعَ مَا أَضَلَّكِ هَذَا السَّاحِرُ ! ثُمَّ أَمَرَ بِهَا فَعُلِّقَتْ عَلَى خَشَبَةٍ، ثُمَّ مَشَّطَ لَحْمَهَا بِمِشَاطِ الْحَدِيدِ، فَلَمَّا آلَمَهَا الْعَذَابُ قَالَتْ لِجِرْجِيسَ: ادْعُ اللَّهَ أَنْ يُخَفِّفَ عَلَيَّ الْأَلَمَ. فَقَالَ: انْظُرِي فَوْقَكِ. فَنَظَرَتْ فَضَحِكَتْ. فَقَالَ لَهَا الْمَلِكُ: مَا يُضْحِكُكَ ؟ قَالَتْ: أَرَى عَلَى رَأْسِي مَلَكَيْنِ مَعَهُمَا تَاجٌ مِنْ حُلِيِّ الْجَنَّةِ يَنْتَظِرَانِ خُرُوجَ رُوحِي لِيُزَيِّنَانِي بِهِ وَيَصْعَدَا بِهَا إِلَى الْجَنَّةِ. فَلَمَّا مَاتَتْ أَقْبَلَ جِرْجِيسُ عَلَى الدُّعَاءِ وَقَالَ: اللَّهُمَّ أَكْرَمْتَنِي بِهَذَا الْبَلَاءِ لِتُعْطِيَنِي أَفْضَلَ مَنَازِلِ الشُّهَدَاءِ، وَهَذَا آخِرُ أَيَّامِي، فَأَسْأَلُكَ أَنْ تُنْزِلَ بِهَؤُلَاءِ الْمُنْكِرِينَ مِنْ سَطْوَتِكَ وَعُقُوبَتِكَ مَا لَا قِبَلَ لَهُمْ بِهِ، فَأَمْطَرَ اللَّهُ عَلَيْهِمُ النَّارَ فَأَحْرَقَتْهُمْ. فَلَمَّا احْتَرَقُوا بِحَرِّهَا عَمَدُوا إِلَيْهِ فَضَرَبُوهُ بِالسُّيُوفِ فَقَتَلُوهُ، وَهِيَ الْقَتْلَةُ الرَّابِعَةُ. فَلَمَّا احْتَرَقَتِ الْمَدِينَةُ بِجَمِيعِ مَا فِيهَا رُفِعَتْ مِنَ الْأَرْضِ وَجُعِلَ عَالِيهَا سَافِلَهَا، فَلَبِثَ زَمَانًا يَخْرُجُ مِنْ تَحْتِهَا دُخَانٌ مُنْتِنٌ. وَكَانَ جَمِيعُ مَنْ آمَنَ بِهِ وَقُتِلَ مَعَهُ أَرْبَعَةً وَثَلَاثِينَ أَلْفًا وَامْرَأَةَ الْمَلِكِ.

     ✧ Jirjīs: He was a righteous man who lived in the time of the remnants of the disciples of ʿĪsā ﷺ. Muḥammad b. Isḥāq narrated from Wahb and others: In al-Mawṣil there was a tyrant king called Dāzānah, and he was an arrogant oppressor. Jirjīs was a righteous man from the people of Palestine. He concealed his faith among a group with him who concealed the faith, who had lived in the time of the remnants of the disciples. Jirjīs had much wealth and gave great charity; sometimes his wealth was exhausted in charity, then he returned to earning the like of it. Had it not been for charity, poverty would have been dearer to him than wealth. He feared that in Syria he would be tempted away from his religion, so he headed for al-Mawṣil, taking with him a gift for its king so that no one would have any claim against him. He came to him when he came, and the king had gathered the leaders of his people, lit a fire, prepared various kinds of torture, and ordered an idol of his called Aflūn to be set up. Whoever did not prostrate to it was tortured and thrown into the fire. When Jirjīs saw what the king was doing, he regarded it as grave and resolved in his heart to strive against him. He went to the wealth he had with him and distributed it among the people of his religion. Then he approached the king in a state of intense anger and said to him: "Know that you are a servant, owned, possessing nothing for yourself or for others, and above you is a Lord who created you and provided for you." He began to speak of the majesty of God Almighty and to find fault with the king's idol. The king answered him by asking who he was and where he was from. Jirjīs said: "I am a servant of God and the son of His handmaid; from dust I was created and to Him I return." The king called him to worship his idol and said to him: "If your Lord were the King of the dominion, His mark would be seen upon you as you see upon the kings of my people who are around me." Jirjīs answered by extolling the affair of God and glorifying Him, and said to him: "Do you worship Aflūn, who does not hear, does not see, and avails nothing against the Lord of the worlds? Or do you worship the One by whose command the heavens and the earth stand? Or do you worship Ṭarqalīnā, the great one of your people among men ﷺ ? For he was a human being, eating and drinking, and God honored him by making him a human-angelic being. Or do you also worship the great one of your people, Makhlīṭīs, and what he attained from ʿĪsā ﷺ through your authority?" He mentioned the miracles of ʿĪsā and the honor with which God had distinguished him. The king said to him: "You have brought us things we do not know!" Then he gave him the choice between torture and prostrating to the idol. Jirjīs said: "If your idol is the one who raised the sky," and he enumerated things of God's power, mighty and majestic, "then you have been right and have advised well; otherwise, be gone, O accursed one." When the king heard that, he ordered him imprisoned. His body was combed with iron combs until his flesh and veins were torn, and vinegar and mustard were poured on him, yet he did not die. When the king saw that he would not die from that, he ordered six iron nails to be heated until they became fire, and his head was nailed with them so that his brain flowed out, but God Almighty preserved him. When the king saw that he would not die from that, he ordered a brass basin to be heated with fire beneath it until it became fiery, then Jirjīs was placed in it and it was closed over him until it cooled. When the king saw that he would not die from that, he summoned him and said: "Did you not feel the pain of this torture?" He said: "My God bore your torture away from me and gave me patience so that He may use it as an argument against you." The king became certain of evil and feared for himself and his kingdom, so he resolved to keep Jirjīs in prison permanently. The chiefs of his people said: "If you leave him in prison unbound, he will speak to the people and turn them against you. Rather, let him be tortured with a punishment that prevents him from speaking." So the king ordered that Jirjīs be thrown face down in the prison, and iron stakes were driven into his hands and feet. Then he ordered a marble pillar, carried by eighteen men, to be placed on his back. He remained that day under the stone. When night came, God sent an angel to him—that was the first time he was strengthened with angels. The first time revelation came to him, the angel removed the stone from him, pulled out the stakes, fed him, gave him drink, brought him good news, and comforted him. When morning came, the angel brought him out of the prison and said to him: "Go to your enemy and strive against him, for I have tried you with him for seven years. He will torture you and kill you four times during them. Each time I will restore your soul to you. When it is the fourth killing, I will receive your soul and give you your full reward." The king was unaware until Jirjīs stood before his head calling him to God. The king said: "Jirjīs?" He said: "Yes." The king said: "Who brought you out of the prison?" He said: "The One whose authority is above your authority brought me out." The king was filled with rage and called for various kinds of torture. They stretched Jirjīs between two pieces of wood, placed a sword on his head, then sawed through him until he fell between his legs and became two parts, then they cut those parts into pieces. The king had seven fierce lions in a pit, and they threw Jirjīs's body to them. When the lions saw him, they lowered their heads and stood on their paws, doing their utmost to protect him from harm beneath them. He remained that day under them, dead; that was the first death he tasted. When night came, God gathered his body, made it whole, restored his soul to it, and brought him out from the bottom of the pit. When morning came, Jirjīs approached them while they were in a festival they had made, rejoicing at Jirjīs's death. When they saw him coming, they said: "How much this one resembles Jirjīs!" The king said: "It is he!" Jirjīs said: "I am he, truly. Wretched people you are! You killed and mutilated, but God restored my soul to me! Come to this great Lord who has shown you His power." They said: "A sorcerer who bewitched your eyes and your hands against him." So they gathered all the sorcerers in their lands. When they came, the king said to their chief: "Show me some of your magic to relieve me." The sorcerer called for a bull and blew into its ears, and behold, it became two bulls. He called for seed, and it was plowed, sown, harvested, threshed, winnowed, ground, baked, and eaten within the hour. The king said to him: "Can you transform him into a dog?" The sorcerer said: "Bring me a cup of water." It was brought, and the sorcerer breathed into it. Then the king said to Jirjīs: "Drink it." Jirjīs drank it to the last drop. The sorcerer said to him: "What do you feel?" He said: "I feel nothing but good. I was thirsty, and God was kind to me and gave me drink." The sorcerer turned to the king and said: "If you were contending with a tyrant like yourself, you would have overcome him. But you are contending with the Tyrant of heaven and earth." A woman from Syria came to Jirjīs while he was in the severest torture and said to him: "I had no property except a bull from whose plowing I lived, and it died. I came to you so that you may have mercy on me and ask God to bring my bull back to life." He gave her a staff and said: "Go to your bull and strike it with this staff, and say to it: Live by God's permission." She took the staff and went to the place where the bull had fallen. She saw its horns and the hair of its tail, gathered them, then struck them with the staff and said what Jirjīs had commanded her. Her bull came back to life, and news of that spread. When the sorcerer said what he said, a man from among the king's companions—who was the greatest of them after the king—said: "Listen to me." They said: "Yes." He said: "You have attributed his affair to sorcery, yet he has not been tortured or killed. Have you ever seen any sorcerer able to defend himself or bring a dead person to life?" He mentioned the bull and its revival. They said to him: "Your speech is the speech of a man who has inclined toward him." He said: "I have believed in him, and I call God to witness that I am innocent of what you worship!" The king and his companions rose against him with daggers and cut out his tongue with the daggers. He did not linger long before he died. It was said that the plague struck him and hastened his death before he could speak. They concealed his affair, but Jirjīs revealed it to the people. Four thousand followed him while he was dead, and the king killed them with various tortures until he exterminated them. A man from among the king's great companions said to Jirjīs: "O Jirjīs, you claimed that your God begins creation and then restores it. I ask you for something: if your God does it, I will believe in Him, believe you, and spare you from my people. Beneath us are fourteen tables, trays, cups, and plates of dry wood from various trees. Call upon your Lord to restore them green as He began them, so that each piece of wood is known by its color, leaves, blossoms, and fruit." Jirjīs said: "You have asked for something great for me and for you, but it is easy for God." He called upon God, and they did not remain long before the wood became green, its roots sank in and branched out, and its leaves and blossoms grew until they recognized each piece of wood by its name. The one who had asked this said: "I will take charge of his torture." He went to brass and made from it the shape of a hollow bull, then stuffed it with naphtha, lead, sulfur, and orpiment. He placed Jirjīs in its middle, then lit a fire beneath the figure until it blazed and everything inside it melted and mixed together, and Jirjīs died inside it. When he died, God sent a violent wind, thunder, lightning, and dark clouds, and everything between heaven and earth became dark. They remained bewildered for days. Then God sent Mīkāʾīl, who carried that figure. When he lifted it, he struck the earth with it, and everyone who heard its crash was terrified. It broke apart, and Jirjīs came out of it alive. When he stood and spoke to them, the darkness cleared and the space between heaven and earth brightened. A great man among them said to him: "Call upon God to bring our dead back to life from these graves." Jirjīs ordered the graves to be opened, and they were bones, crumbled to dust. Then he prayed, and they did not remain long before they saw seventeen human beings: nine men, five women, and three children, among them a very old man. Jirjīs said to him: "When did you die?" He said: "In such-and-such a time," and behold, it was four hundred years. When the king saw that, he said: "Nothing remains of your torture that you and his companions have not suffered, except hunger and thirst. So torture him with that." They went to the house of a poor old woman who had a blind, mute, crippled son, and they confined Jirjīs there so that no food or drink could reach him. When he became hungry, he said to the old woman: "Do you have any food or drink?" She said: "No, by the One who is sworn by, we have not had food for such-and-such a time. I will go out and seek something for you." He said to her: "Do you worship God?" She said: "No." He called her, and she believed. She went off seeking something for him. In her house there was a support beam of dry wood holding up the roof. He called upon God, and that beam became green and produced every kind of fruit that is eaten and known. Branches of the beam appeared above the house, shading it and its surroundings. The old woman returned while he was eating plentifully. When she saw what had happened in her house, she said: "I believe in the One who fed you in the house of hunger. Call upon this great Lord to heal my son." He said: "Bring him close to me." She brought him close, and Jirjīs spat in his eyes, and he saw; he blew into his ears, and he heard. She said: "Release his tongue and his legs." He said: "Leave him; he has a great day ahead." The king saw the tree and said: "I see a tree I do not remember!" They said: "That tree grew for that sorcerer whom you wanted to torture with hunger. He has eaten his fill from it, and it filled the old woman, and he healed her son." The king ordered the house demolished and the tree cut down. When they set about cutting it, God withered it, and they left it. He ordered Jirjīs thrown face down, and he ordered a wheeled cart loaded with a pillar, with daggers and knives fixed to its underside. Then he called for forty bulls, and they pulled the cart once, while Jirjīs was beneath it, and it cut him into three pieces. Then he ordered his pieces burned until they became ashes. He sent the ashes with men to scatter them in the sea. They had not finished when they heard a voice from heaven: "O sea, God commands you to preserve what is in you of this good body, for I intend to restore it." God sent winds that gathered the ashes as they were before they were scattered. Those who scattered them stood still, not departing. Jirjīs came out alive, covered with dust. They returned, and he returned with them, and they told the king about the voice and the winds. The king said to Jirjīs: "Would you accept something better for me and for you? Were it not for it being said that you defeated me, I would have believed in you. But prostrate to my idol once, or sacrifice a single sheep to it, and I will do what pleases you." Jirjīs hoped to destroy the idol when he saw it and for the king to believe at that moment, so he said: "I will do it," as a trick, "and let me enter upon your idol to prostrate to it and sacrifice." The king rejoiced at that, kissed his hands and feet, and asked him to stay with him that day and night, and he did. The king vacated a room for him, and Jirjīs entered it. When night came, he stood praying and reciting the Psalms; his voice was beautiful. When the king's wife heard him, she responded to him and believed, but she concealed her faith. When morning came, the king went with him to the house of idols for him to prostrate to them. It was said to the old woman: “George has been put to trial and has coveted the kingdom.” So she went out carrying her son on her shoulder among them, rebuking George. When he entered the house of idols, he looked, and there was the old woman and her son, the closest of people to him. He called her son, and he answered him, whereas he had never spoken before that at all. Then he came down from his mother’s shoulder walking on his own two sound feet, though he had never trodden the earth at all. When he stood before George, he said to him: “Call for me these idols” – and they were on pulpits of gold, one and seventy idols, and they used to worship the sun and the moon along with them. So he called them, and they came rolling toward him. When they reached him, he struck the earth with his foot, and it was caused to swallow them and their pulpits. The king said to him: “O George, you have deceived me and destroyed my idols!” He said to him: “I did that deliberately so that you might take heed and know that if they were gods they would have defended themselves from me.” When he said this, the king’s wife spoke and professed her Islam, and she recounted to them George’s deeds and said: “You are waiting from this man for nothing but a call, and then you will perish as your idols perished.” The king said: “How quickly this sorcerer has led you astray!” Then he commanded regarding her, and she was hung upon a piece of wood, then her flesh was combed with iron combs. When the punishment pained her, she said to George: “Call upon God to lighten the pain for me.” He said: “Look above you.” She looked and laughed. The king said to her: “What makes you laugh?” She said: “I see above my head two angels with them a crown of the ornaments of Paradise, waiting for my soul to depart so that they may adorn me with it and ascend with it to Paradise.” When she died, George turned to supplication and said: “O God, You have honored me with this trial so that You may give me the best of the stations of the martyrs, and this is the last of my days. I ask You to send down upon these deniers of Your might and Your punishment that which they have no power to withstand.” So God rained fire upon them and it burned them. When they were burned by its heat, they went to him and struck him with swords and killed him, and this was the fourth killing. When the city was burned with all that was in it, it was raised up from the earth and its top was made its bottom, and for a time a stinking smoke came out from beneath it. And all those who believed in him and were killed with him were thirty-four thousand, along with the king’s wife.

400. Tarikh (al-Tabari) 400No grade recorded

     : : كَانَ فِي الْفَتْرَةِ، وَكَانَ رَجُلًا صَالِحًا مِنْ قَرْيَةٍ مِنْ قُرَى الرُّومِ، وَكَانَ قَوْمُهُ يعَبْدونَ الْأَوْثَانَ  . قَالَ وَهْبُ بْنُ مُنَبِّهٍ: كَانَ يَغْزُوهُمْ وَيُجَاهِدُهُمْ فَيُقْتَلُ وَيَسْبِي وَيُصِيبُ الْمَالَ وَلَا يُقَاتِلُهُمْ إِلَّا بَلِحْيِ جَمَلٍ، وَكَانَ قَدْ أُعْطِيَ قُوَّةً فِي الْبَطْشِ فَلَا يُوثِقُهُ حَدِيدٌ وَلَا غَيْرُهُ، فَلَمْ يَقْدِرُوا عَلَيْهِ، فَدَخَلُوا عَلَى امْرَأَتِهِ فَجَعَلُوا لَهَا جَعْلًا، فَقَالَتْ: أَنَا أُوثِقُهُ لَكُمْ، فَأَعْطَوْهَا حَبْلًا وَثِيقًا، وَقَالُوا: إِذَا نَامَ فَأَوْثِقِي يَدَهُ إِلَى عُنُقِهِ حَتَّى نَأْتِيَ فَنَأْخُذُهُ، فَفَعَلَتْ، فَلَمَّا هَبَّ جَذَبَهُ بِيَدِهِ فَوَقَعَ مِنْ عُنُقِهِ، فَقَالَ لَهَا: لِمَ فَعَلْتِ هَذَا ؟ قَالَتْ: أُجَرِّبُ بِهِ قُوَّتَكَ. فَأَرْسَلَتْ إِلَيْهِمْ تُخْبِرُهُمْ، فَأَرْسَلُوا إِلَيْهِ جَامِعَةً مِنْ حَدِيدٍ فَلَمَّا نَامَ، جَعَلَتْهَا فِي عُنُقِهِ، فَلِمَا هَبَّ جَذَبَهَا فَوَقَعَتْ، وَقَالَ: لِمَ فَعَلْتِ، قَالَتْ: أُجَرِّبُ قُوَّتَكَ، مَا رَأَيْتُ مِثْلَكَ فِي الدُّنْيَا يَا شَمْشُونُ، أَمَا فِي الْأَرْضِ شَيْءٌ يَغْلِبُكَ قَالَ: لَا، إِلَّا شَيْءٌ وَاحِدٌ، قَالَتْ: وَمَا هُوَ ؟ قَالَ: مَا أَنَا بِمُخْبِرِكَ بِهِ، فَلَمْ تَزَلْ بِهِ تَسْأَلُهُ حَتَّى قَالَ: وَيْحَكِ إِنْ أُمِّي جَعَلَتْنِي نَذْرًا، فَلَا يَغْلِبُنِي شَيْءٌ وَلَا يَضْبُطُنِي إِلَّا شَعْرِي. قَالَتْ: فَلَمَّا نَامَ، أَوْثَقَتْ يَدَهُ إِلَى عُنُقِهِ بِشَعْرِ رَأْسِهِ فَأَوْثَقَهُ ذَلِكَ، وَبَعَثَتْ إِلَى الْقَوْمِ، فَأَخَذُوهُ، فَجَدَعُوا أَنْفَهُ [ وَأُذُنَيْهِ ] وَفَقَئُوا عَيْنَهُ وَأَوْثَقُوهُ لِلنَّاسِ بَيْنَ ظَهَرَانِي الْمَدِينَةِ، وَدَعَا اللَّهَ أَنْ يُسَلِّطَهُ عَلَيْهِمْ، فَأُمِرَ أَنْ يَأْخُذَ بِعَمُودَيْنِ مِنْ عَمَدِ الْمَدِينَةِ، كَانَتِ الْمَدِينَةُ ذَاتَ أَسَاطِينَ، فَأَخَذَ بِالْعَمُودَيْنِ اللَّذَيْنِ عَلَيْهِمَا الْمَلَكُ وَالنَّاسُ الَّذِينَ يَنْظُرُونَ إِلَيْهِ فَجَذَبَهُمَا، وَرَدَّ اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ بَصَرَهُ، وَمَا أَصَابُوا مِنْ جَسَدِهِ وَوَقَعَتِ الْمَدِينَةُ بِالنَّاسِ وَالْمَلِكِ فَهَلَكُوا.. وَكَانَ شَمْسُونْ أَيَّامَ مُلُوكِ الطَّوَائِفِ.

     ✧: : He was in the interval between prophets, and he was a righteous man from a village among the villages of the Romans, and his people worshipped idols. Wahb b. Munabbih said: He used to raid them and strive against them, killing, taking captives, and seizing property, and he would not fight them except with the jawbone of a camel. He had been given strength in striking, so that no iron or anything else could bind him, and they could not overcome him. So they went to his wife and offered her a payment, and she said: I will bind him for you. They gave her a strong rope and said: When he sleeps, bind his hand to his neck until we come and seize him. She did that, and when he awoke, he pulled it with his hand and it fell from his neck. He said to her: Why did you do this? She said: I was testing your strength with it. She sent to them informing them, so they sent him an iron shackle. When he slept, she put it on his neck, and when he awoke, he pulled it and it fell off. He said: Why did you do this? She said: I am testing your strength. I have never seen anyone like you in the world, O Samson. Is there anything on earth that can overpower you? He said: No, except one thing. She said: And what is it? He said: I am not going to tell you. She kept asking him until he said: Woe to you, my mother made me a vow, so nothing can overpower me or restrain me except my hair. She said: When he slept, she bound his hand to his neck with the hair of his head, and that bound him. She sent to the people, and they seized him. They cut off his nose [and his ears], gouged out his eye, and bound him for the people in the middle of the city. He called upon God to give him power over them, and he was commanded to take hold of two pillars of the city—the city had columns—so he took hold of the two pillars upon which the king and the people who were looking at him were, and he pulled them. God, Mighty and Majestic, restored to him his sight and what they had taken from his body, and the city fell upon the people and the king, and they perished.. And Samson was in the days of the petty kings.

401. Tarikh (al-Tabari) 401No grade recorded

     عَابِدٌ مِنَ الرُّهْبَانِ  : وَهْبِ بْنِ مُنَبِّهٍ قَالَ: كَانَ عَابِدٌ مِنْ عُبَّادِ بَنِي إِسْرَائِيلَ يعَبْدُ اللَّهَ دَهْرًا طَوِيلًا فِي صَوْمَعَتِهِ [ فَعَفَّ ] وَزَهِدَ حَتَّى شَكَتْهُ الشَّيَاطِينُ إِلَى إِبْلِيسَ، فَقَالُوا: فُلَانٌ قَدْ أَعْيَانَا لَا نُصِيبُ مِنْهُ شَيْئًا. قَالَ: فَانْتُدِبَ لَهُ إِبْلِيسُ بِنَفْسِهِ، فَأَتَاهُ فَضَرَبَ دَيْرَهُ، فَقَالَ: مَنْ هَذَا ؟ قَالَ: ابْنُ سَبِيلٍ، افْتَحْ لِي حَتَّى آوِيَ اللَّيْلَةَ فِي دَيْرِكَ. قَالَ لَهُ الْعَابِدُ: هَذِهِ قُرًى مِنْكَ غَيْرُ بَعِيدَةٍ، مِلْ إِلَى بَعْضِهَا فَأْوِ إِلَيْهَا، قَالَ: اتَّقِ اللَّهَ وَافْتَحْ لِي فَإِنِّي أَخَافُ اللُّصُوصَ، وَالسِّبَاعَ، قَالَ: مَا أَنَا بِالَّذِي أَفْتَحُ لَكَ فَسَكَتَ إِبْلِيسُ، ثُمَّ ضَرَبَ بَابَ الدَّيْرِ، فَقَالَ: افْتَحْ لِي، قَالَ: مَنْ هَذَا ؟ قَالَ: أَنَا الْمَسِيحُ قَالَ: إِنْ تَكُنِ الْمَسِيحُ فَلَيْسَ لَكَ لِي حَاجَةً فَقَدْ بَلَّغْتَ رِسَالَاتِ رَبِّكَ فَمَوْعِدُكَ الْآخِرَةُ. فَسَكَتَ إِبْلِيسُ، ثُمَّ ضَرَبَ دَيْرَهُ، فَقَالَ: افْتَحْ لِي قَالَ: مَنْ أَنْتَ ؟ قَالَ: أَنَا إِبْلِيسُ، قَالَ: مَا أَنَا بِالَّذِي أَفْتَحُ لَكَ، فَقَالَ إِبْلِيسُ: لَكَ مَا لِلَّهِ، وَلَكَ وَجَعَلَ يُعَاهِدُهُ لَا أَعْمَلُ فِي مَضَرَّةٍ أَبَدًا افْتَحْ، قَالَ: فَنَزَلَ فَفَتَحَ لَهُ الْبَابَ، وَصَعِدَ إِبْلِيسُ فَجَلَسَ بَيْنَ يَدَيْهِ فَقَالَ: سَلْنِي عَمَّا شِئْتَ أُخْبِرُكَ، فَقَالَ: مَا لِي إِلَيْكَ حَاجَةٌ، قَالَ: فَقَامَ إِبْلِيسُ فَوَلَّى فَنَادَاهُ أَقْبِلْ، فَقَدْ بَدَا لِي أَنْ أَسْأَلَكَ، قَالَ: سَلْ، قَالَ: أَيُّ شَيْءٍ أَهْوَنُ لَكُمْ فِي هُلْكِ ابْنِ آدَمَ ؟ قَالَ: السُّكْرُ، فَإِنَّهُ إِذَا أَسْكَرَ ابْنُ آدَمَ لَمْ يَمْتَنِعْ مِنَّا مِنْ شَيْءٍ نُرِيدُهُ ثُمَّ لَعِبْنَا بِهِ كَمَا يَلْعَبُ الصِّبْيَانُ بِالْكُرَةِ، قَالَ: وَمَاذَا ؟ قَالَ: الْحِدَّةُ لَوْ أَنَّ ابْنَ آدَمَ بَلَغَ فِي عِبَادَةِ [ اللَّهِ تَعَالَى ] مَا يُحْيِي الْمَوْتَى [ بِإِذْنِ اللَّهِ ] مَا يَئِسْنَا أَنْ نَصِيبَهُ فِي بَعْضِ غَضَبِهِ قَالَ: وَمَاذَا ؟ قَالَ: وَالْبُخْلُ، قَالَ: يَأْتِي ابْنُ آدَمَ فَنُقَلِّلُ نِعْمَةَ اللَّهِ عِنْدَهُ، وَنُكْثِرُ مَا فِي أَيْدِي النَّاسِ عِنْدَهُ حَتَّى يَبْخَلَ بِحَقِّ اللَّهِ فِي مَالِهِ فَيَهْلَكُ. عابدان أخوان من بني إسرائيل عَابِدَانِ أَخَوَانِ مِنْ بَنِي إِسْرَائِيلَ  : عن أَبُو معَبْدٍ قَالَ: سَمِعْتُ بِلَالَ بْنَ سَعْدٍ يَقُولُ: كَانَ أَخَوَانِ فِي بَنِي إِسْرَائِيلَ خَرَجَا يتعَبْدانِ، فَلَمَّا أَرَادَتِ الطَّرِيقُ أَنْ تُفَرِّقَ بَيْنَهُمَا، قَالَ أَحَدُهُمَا لِصَاحِبِهِ: خُذْ أَنْتَ فِي هَذَا الطَّرِيقِ وَآخُذُ أَنَا فِي هَذَا الطَّرِيقِ، فَإِذَا كَانَ رَأْسُ السَّنَةِ فَهُوَ الْمَوْعِدُ بَيْنِي وَبَيْنَكَ، فَخَرَجَا يَتَعَبَّدَانِ، فَلَمَّا دَنَا رَأْسُ السَّنَةِ اجْتَمَعَا فِي ذَلِكَ الْمَوْضِعِ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: أَيُّ ذَنْبٍ فِيمَا عَمِلْتَ أَعْظَمُ ؟ قَالَ: بَيْنَمَا أَنَا أَمْشِي عَلَى الطَّرِيقِ إِذَا بِسُنْبُلَةٍ فَأَخَذْتُهَا فَأَلْقَيْتُهَا فِي إِحْدَى الْأَرْضِينَ أَرْضٍ عَنْ يَمِينِي وَأَرْضٍ عَنْ شِمَالِي، فَلَا أَدْرِي هِيَ الْأَرْضُ الَّتِي أَلْقَيْتُهَا فِيهَا أَمِ الْأُخْرَى، ثُمَّ قَالَ الْمَسْئُولُ لِلسَّائِلِ: أَيُّ ذَنْبٍ فِيمَا عَمِلْتَ أَعْظَمُ، قَالَ: كُنْتُ أَقُومُ فِي الصَّلَاةِ فَأَمِيلُ مَرَّةً عَلَى هَذِهِ الرِّجْلِ وَمَرَّةً عَلَى هَذِهِ الرِّجْلِ فَلَا أَدْرِي أَكَنْتُ أَعْدِلُ بَيْنَهُمَا أَمْ لَا فَسَمِعَهُمَا أَبُوهُمَا مِنْ دَاخِلِ الدَّارِ، فَقَالَ: اللَّهُمَّ إِنْ كَانَا صَادِقَيْنِ فَأَمِتْهُمَا فَخَرَجَ فَإِذَا بِهِمَا قَدْ مَاتَا. ثلاثة من عباد بني إسرائيل ثَلَاثَةٌ مِنْ عُبَّادِ بَنِي إِسْرَائِيلَ  : عَنْ كَعْبٍ قَالَ: اجْتَمَعَ ثَلَاثَةُ عُبَّادٍ مِنْ بَنِي إِسْرَائِيلَ، فَقَالُوا: تَعَالَوْا نَذْكُرُ كُلُّ وَاحِدٍ مِنَّا أَعْظَمَ ذَنْبٍ عَمِلَهُ، فَقَالَ أَحَدُهُمْ: أَمَّا أَنَا فَلَا أَذْكُرُ مِنْ ذَنْبٍ أَعْظَمَ مِنْ أَنِّي كُنْتُ مَعَ صَاحِبٍ لِي فَعَرَضَتْ لِي شَجَرَةٌ، فَخَرَجْتُ عَلَيْهِ فَفَزِعَ مِنِّي، وَقَالَ: اللَّهُ بَيْنِي وَبَيْنَكَ. وَقَالَ أَحَدُهُمْ: إِنَّا مَعْشَرَ بَنِي إِسْرَائِيلَ إِذَا أَصَابَ أَحَدَنَا بَوْلٌ قَطَعَهُ، فَأَصَابَنِي بَوْلٌ فَقَطَعْتُهُ فَلَمْ أُبَالِغْ فِي قَطْعِهِ. وَقَالَ أَحَدُهُمْ: كَانَتْ لِي وَالِدَةٌ، فَدَعَتْنِي مِنْ قِبَلِ شَمَالِ الرِّيحِ فَأَجَبْتُهَا وَلَمْ تَسْمَعْ فَجَاءَتْنِي مُغْضِبَةً [ فَجَعَلَتْ ] تَرْمِينِي بِالْحِجَارَةِ فَأَخَذْتُ عَصًا وَجِئْتُ لِأَقْعُدَ بَيْنَ يَدَيْهَا تَضْرِبُنِي بِهَا حَتَّى تُنْزِفَنِي [ فَفَزِعَتْ مِنِّي ] فَأَصَابَ وَجْهَهَا شَجَرَةٌ فَشَجَّتْهَا، فَهَذَا أَعْظَمُ ذَنْبٍ عَمِلْتُهُ. عابد من بني إسرائيل عَابِدٌ مِنْ بَنِي إِسْرَائِيلَ  : عن بَكَّارُ بْنُ عَبْدِ اللَّهِ أَنَّهُ سَمِعَ وَهْبَ بْنَ مُنَبِّهٍ يَقُولُ: كَانَ رَجُلٌ مِنْ أَفْضَلِ أَهْلِ زَمَانِهِ، وَكَانَ يُزَارُ فَيَعِظُهُمْ، فَاجْتَمَعُوا إِلَيْهِ ذَاتَ يَوْمٍ، فَقَالَ: إِنَّا قَدْ خَرَجْنَا مِنَ الدُّنْيَا وَفَارَقْنَا الْأَهْلَ وَالْأَمْوَالَ مَخَافَةَ الطُّغْيَانِ، وَقَدْ خِفْتُ ذَلِكَ أَنْ يَكُونَ قَدْ دَخَلَ عَلَيْنَا فِي حَالِنَا هَذِهِ مِنَ الطُّغْيَانِ أَكْثَرَ مِمَّا يَدْخُلُ عَلَى أَهْلِ الْأَمْوَالِ فِي أَمْوَالِهِمْ إِنَّ أَحَدَنَا يُحِبُّ أَنْ يُقْضَى لَهُ حَاجَتُهُ، فَإِنِ اشْتَرَى [ أَحَدُنَا ] بَيْعًا أَنْ يُقَارَبَ لِمَكَانِ دِينِهِ، وَإِنْ لَقِيَ حُقَّ وَوَقَفَ بِمَكَانِ دِينِهِ. فَشَاعَ ذَلِكَ الْكَلَامُ حَتَّى بَلَغَ الْمَلِكَ، فَعَجِبَ بِهِ الْمَلِكُ فَرَكِبَ إِلَيْهِ لِيُسَلِّمَ عَلَيْهِ [ وَيَنْظُرَ إِلَيْهِ ]، فَلَمَّا رَآهُ الرَّجُلُ قِيلَ لَهُ هَذَا الْمَلِكُ: قَدْ أَتَاكَ لِيُسَلِّمَ عَلَيْكَ، فَقَالَ: وَمَا نَصْنَعُ ؟ فَقِيلَ: الْكَلَامُ الَّذِي وَعَظْتَ بِهِ، فَسَأَلَ رَدَّهُ هَلْ عِنْدَكَ طَعَامٌ، فَقَالَ شَيْءٌ مِنْ تَمْرِ الشَّجَرِ، فَمَا كُنْتُ أُفْطِرُ بِهِ وَامْرَأَتِي مَعِي عَلَى مَسْحٍ فَوُضِعَ بَيْنَ يَدَيْهِ فَأَخَذَ يَأْكُلُ مِنْهُ، وَكَانَ يَصُومُ النَّهَارَ وَلَا يُفْطِرُ، فَوَقَفَ عَلَيْهِ الْمَلِكُ فَسَلَّمَ عَلَيْهِ فَأَجَابَهُ خُفْيَةً، وَأَقْبَلَ عَلَى طَعَامِهِ، يَأْكُلُهُ، فَقَالَ الْمَلِكُ: فَأَيْنَ الرَّجُلُ قِيلَ لَهُ هُوَ هَذَا الَّذِي يَأْكُلُ قَالَ: نَعَمْ، قَالَ: فَمَا عِنْدَ هَذَا مِنْ خَيْرٍ فَأَدْبَرَ، فَقَالَ الرَّجُلُ: الْحَمْدُ لِلَّهِ الَّذِي صَرَفَكَ عَنِّي بِمَا صَرَفَكَ.. وَفِي رِوَايَةٍ: أَنَّهُ قُدِّمَ لَهُ بَقْلٌ وَزَيْتٌ وَحِمَّصٌ فَجَعَلَ يَجْمَعُ مِنَ الْبُقُولِ وَالطَّعَامِ وَيَطْعَمُ اللُّقْمَةَ وَيَغْمِسُهَا فِي الزَّيْتِ فَيَأْكُلُ أَكْلًا عَنِيفًا، فَرَآهُ الْمَلِكُ فَذَهَبَ عَنْهُ. عابد آخر من بني إسرائيل عَابِدٌ آخَرُ مِنْهُمْ: عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ عَابِدٌ  فَلَبِثَ سَبْعًا لَمْ يَطْعَمْ هُوَ وَعِيَالُهُ شَيْئًا. فَقَالَتْ لَهُ امْرَأَتُهُ: لَوْ خَرَجْتَ وَطَلَبْتَ لَنَا شَيْئًا. فَخَرَجَ فَوَقَفَ مَعَ الْعُمَّالِ فَاسْتُؤْجِرَ الْعُمَّالُ، وَصَرَفَ [ اللَّهُ ] عَنْهُ الرِّزْقَ، فَقَالَ: وَاللَّهِ لَأَعْمَلَنَّ الْيَوْمَ مَعَ رَبِّي. فَجَاءَ إِلَى سَاحِلِ الْبَحْرِ فَاغْتَسَلَ وَمَا زَالَ رَاكِعًا وَسَاجِدًا، حَتَّى إِذَا أَمْسَى أَتَى أَهْلَهُ، فَقَالَتْ لَهُ امْرَأَتُهُ: مَاذَا صَنَعْتَ، فَقَالَ: قَدْ عَمِلْتُ مَعَ أُسْتَاذِي، وَقَدْ وَعَدَنِي أَنْ يُعْطِيَنِي، ثُمَّ غَدَا إِلَى السُّوقِ، فَوَقَفَ مَعَ الْعُمَّالِ، فَاسْتُؤْجِرَ الْعُمَّالُ وَصَرَفَ [ اللَّهُ ] عَنْهُ الرِّزْقَ، وَلَمْ يَسْتَأْجِرْهُ أَحَدٌ، فَقَالَ: وَاللَّهِ لَأَعْمَلَنَّ [ الْيَوْمَ ] مَعَ رَبِّي، فَجَاءَ إِلَى سَاحِلِ الْبَحْرِ فَاغْتَسَلَ، وَمَا زَالَ رَاكِعًا وَسَاجِدًا حَتَّى إِذَا أَمْسَى أَقْبَلَ إِلَى مَنْزِلِهِ، فَقَالَتْ لَهُ امْرَأَتُهُ: مَاذَا صَنَعْتَ، قَالَ: إِنَّ أُسْتَاذِي قَدْ وَعَدَنِي أَنْ يَجْمَعَ لِي أَجْرِي، فَخَاصَمَتْهُ امْرَأَتُهُ، وَبَرَزَتْ عَلَيْهِ، فَلِبَثَ يَتَقَلَّبُ ظَهْرًا لِبَطْنٍ وَبَطْنًا لِظَهْرِ، وَصِبْيَانُهُ يَتَضَاغَوْنَ جُوعًا. ثُمَّ غَدَا إِلَى السُّوقِ فَاسْتُؤْجِرَ الْعُمَّالُ، وَصُرِفَ عَنْهُ الرِّزْقُ، وَلَمْ يَسْتَأْجِرْهُ أَحَدٌ، فَقَالَ: وَاللَّهِ لَأَعْمَلَنَّ مَعَ رَبِّي، فَجَاءَ إِلَى سَاحِلِ الْبَحْرِ، فَاغْتَسَلَ وَمَا زَالَ رَاكِعًا وَسَاجِدًا، حَتَّى إِذَا أَمْسَى، قَالَ: أَيْنَ أَمْضِي، تَرَكْتُ أَقْوَامًا يَتَضَاغَوْنَ جُوعًا، ثُمَّ تَحَمَّلَ عَلَى جَهْدٍ مِنْهُ، فَلَمَّا قَرُبَ مِنْ دَارِهِ، سَمِعَ ضَحِكًا وَسُرُورًا، وَسَمِعَ رَائِحَةَ قَدِيدٍ وَرَائِحَةَ شِوَاءٍ، فَأَخَذَ عَلَى بَصَرِهِ وَقَالَ: أَنَائِمٌ أَنَا أَمْ يَقِظَانُ، تَرَكْتُ أَقْوَامًا يَتَضَاغَوْنَ جُوعًا، وَأَشُمُّ رَائِحَةَ قَدِيدٍ وَرَائِحَةَ شِوَاءٍ، وَأَسْمَعُ ضَحِكًا وَسُرُورًا ثُمَّ دَنَا مِنَ الْبَابِ فَطَرَقَ الْبَابَ، فَخَرَجَتِ امْرَأَتُهُ حَاسِرَةً وَقَدْ حَسِرَتْ عَنْ ذِرَاعَيْهَا وَهِيَ تَضْحَكُ فِي وَجْهِهِ، ثُمَّ قَالَتْ: يَا فُلَانُ قَدْ جَاءَنَا رَسُولُ أُسْتَاذِكَ بِدَنَانِيرَ، وَدَرَاهِمَ وَكِسَاءٍ، وَوَدَكٍ وَدَقِيقٍ، وَقَالَ: إِذَا جَاءَ فُلَانٌ فَأَقْرِءُوهُ السَّلَامَ وَقُولُوا لَهُ: إِنَّ أُسْتَاذَكَ يَقُولُ لَكَ: رَأَيْتُ عَمَلَكَ فَرَضِيتُهُ، فَإِنْ أَنْتَ زِدْتَنِي فِي الْعَمَلِ زِدْتُكَ فِي الْأُجْرَةِ. عَابِدَةٌ مِنْ بَنِي إِسْرَائِيلَ يُقَالُ لَهَا سَارَةُ  : عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: أُتِيَ بِامْرَأَةٍ مِنْ بَنِي إِسْرَائِيلَ يُقَالُ لَهَا سَارَةُ وَسَبْعَةُ بَنِينَ لَهَا إِلَى مَلِكٍ كَانَ يَفْتِنُ النَّاسَ عَلَى أَكْلِ لَحْمِ الْخِنْزِيرِ. فَدَعَا أَكْبَرَهُمْ فَقَرَّبَ إِلَيْهِ لَحْمَ الْخِنْزِيرِ، فَقَالَ: كُلْ، فَقَالَ: مَا كُنْتُ لِآكُلَ شَيْئًا حَرَّمَهُ اللَّهُ عَزَّ وَجَلَّ أَبَدًا، فَأَمَرَ بِهِ فَقُطِعَتْ يَدَاهُ وَرَجُلَاهُ، ثُمَّ قَطَعَهُ عُضْوًا عُضْوًا حَتَّى قَتَلَهُ، ثُمَّ دَعَا بِالَّذِي يَلِيهِ فَقَالَ: كَلْ، فَقَالَ: مَا كُنْتُ لِآكُلَ شَيْئًا حَرَّمَهُ اللَّهُ تَعَالَى، فَأُمِرَ بِقِدْرٍ مِنْ نُحَاسٍ فَمُلِئَتْ زَيْتًا ثُمَّ أُغْلِيَتْ حَتَّى إِذَا غَلَتْ أَلْقَاهُ فِيهَا، ثُمَّ دَعَا الَّذِي يَلِيهِ، فَقَالَ: كُلْ، فَقَالَ: مَا كُنْتُ لِآكُلَ شَيْئًا حَرَّمَهُ اللَّهُ تَعَالَى، فَقَتَلَهُ، ثُمَّ دَعَا الَّذِي يَلِيهِ، فَقَالَ: أَنْتَ أَذَلُّ وَأَقَلُّ وَأَهْوَنُ عَلَى اللَّهِ مِنْ أَنْ آكُلَ شَيْئًا حَرَّمَهُ اللَّهُ تَعَالَى عَلَيَّ فَضَحِكَ الْمَلِكُ، وَقَالَ: أَتَدْرُونَ مَا أَرَادَ بِشَتْمِهِ إِيَّايَ، أَرَادَ أَنْ يُغْضِبَنِي، فَأُعَجِّلَ فِي قَتْلِهِ وَلِيُخْطِئَهُ ذَلِكَ وَأَمَرَ بِهِ، فَجَزَّ جِلْدَةَ عُنُقِهِ، ثُمَّ أَمَرَ بِهِ أَنْ يُسْلَخَ جِلْدَةُ رَأْسِهِ وَوَجْهِهِ فَسَلَخُوهُ سَلْخًا، فَلَمْ يَزَلْ يَقْتُلُ كُلَّ وَاحِدٍ مِنْهُمْ بِلَوْنٍ غَيْرِ قَتْلِ أَخِيهِ حَتَّى بَقِيَ أَصْغَرُهُمْ، فَالْتَفَتَ بِهِ إِلَى أُمِّهِ، فَقَالَ: لَقَدْ رَثَيْتُ لَكِ مِمَّا رَأَيْتِ فَانْطَلِقِي بِابْنِكِ هَذَا فَأَخْلِي بِهِ وَأَنْقِذِيهِ عَلَى أَنْ يَأْكُلَ لُقْمَةً وَاحِدَةً فَيَعِيشُ لَكِ قَالَتْ: نَعَمْ. فَخَلَتْ بِهِ، فَقَالَتْ: أَيْ بُنَيَّ إِنَّهُ كَانَ لِي عَلَى كُلِّ رَجُلٍ مِنْ إِخْوَتِكَ حَقُّ، وَلِي عَلَيْكَ حَقَّانِ.، وَذَلِكَ أَنِّي أَرْضَعْتُ كُلَّ وَاحِدٍ حَوْلَيْنِ، فَمَاتَ أَبُوكَ وَأَنْتَ حِمْلٌ، فَأَرْضَعْتُكَ لِضَعْفِكَ وَرَحْمَتِي إِيَّاكَ أَرْبَعَةً أَعْوَامٍ فَأَسْأَلُكَ بِاللَّهِ وَحَقِّي أَمَا صَبَرْتَ وَلَمْ تَأْكُلْ شَيْئًا مِمَّا حَرَّمَهُ اللَّهُ عَلَيْكَ وَلَا تَلْقَيَّنَ أُخْوَتَكَ يَوْمَ الْقِيَامَةِ، وَلَسْتَ مَعَهُمْ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَسْمَعَنِي هَذَا مِنْكِ، أَمَا كُنْتُ أَخَافُ أَنْ تُرِيدِينِي عَلَى أَنْ آكُلَ [ مِمَّا حَرَّمَهُ اللَّهُ ]. ثُمَّ جَاءَتْ بِهِ إِلَى الْمَلِكِ فَقَالَتْ: هَا هُوَ ذَا قَدْ أَرَدْتُهُ وَعَرَضْتُ عَلَيْهِ فَأَمَرَهُ الْمَلِكُ أَنْ يَأْكُلَ، فَقَالَ: مَا كُنْتُ لِآكُلَ شَيْئًا حَرَّمَهُ اللَّهُ عَلَيَّ، فَقَتَلَهُ وَأَلْحَقَهُ بِأُخْوَتِهِ، وَقَالَ لِأُمِّهِمْ: إِنِّي لَأَجِدُنِي أَرْثِي لَكِ، فَمَا رَأَيْتِ الْيَوْمَ، وَيْحَكَ، فَكُلِي لُقْمَةً ثُمَّ أَصْنَعُ بِكِ مَا شِئْتِ وَأُعْطِيكِ مَا أَحْبَبْتِ تَعِيشِينَ بِهِ، قَالَتْ: مَا أَجْمَعُ بَيْنَ ثُكْلِ وَلَدِي وَمَعْصِيَةِ اللَّهِ عَزَّ وَجَلَّ، فَلَوْ حَيِيتُ بَعْدَهُمْ مَا أَرَدْتُ ذَلِكَ، وَمَا كُنْتُ لِآكُلَ شَيْئًا مِمَّا حَرَّمَهُ اللَّهُ تَعَالَى أَبَدًا فَقَتَلَهَا وَأَلْحَقَهَا بِبَنِيهَا

     ✧ A worshipper among the monks: Wahb b. Munabbih said: There was a worshipper among the worshippers of the Children of Israel who worshipped God for a long time in his cell, keeping chaste and renouncing the world until the devils complained about him to Iblīs. They said: So-and-so has defeated us; we can get nothing from him. He said: Iblīs himself undertook the task against him. He came to him and knocked on his monastery. He said: Who is this? He said: A wayfarer. Open for me so that I may shelter for the night in your monastery. The worshipper said to him: There are villages not far from you; turn to one of them and shelter there. He said: Fear God and open for me, for I fear thieves and wild beasts. He said: I am not one to open for you. Iblīs fell silent, then knocked on the door of the monastery and said: Open for me. He said: Who is this? He said: I am the Messiah. He said: If you are the Messiah, I have no need of you; you have conveyed the messages of your Lord, and your appointment is the Hereafter. Iblīs fell silent, then knocked on his monastery and said: Open for me. He said: Who are you? He said: I am Iblīs. He said: I am not one to open for you. Iblīs said: You have what belongs to God, and you have—and he began to pledge to him—I will never act to your harm. Open. He said: So he came down and opened the door for him, and Iblīs ascended and sat before him. He said: Ask me whatever you wish, and I will inform you. He said: I have no need of you. He said: Iblīs rose and turned away, but he called to him: Come back; it has occurred to me to ask you. He said: Ask. He said: What is the easiest thing for you in destroying the son of Adam? He said: Drunkenness, for when the son of Adam becomes drunk he does not withhold from us anything we desire; then we play with him as boys play with a ball. He said: And what else? He said: Anger. If the son of Adam were to reach in the worship of God Almighty what revives the dead by God's permission, we would not despair of getting at him in some moment of his anger. He said: And what else? He said: Avarice. He said: The son of Adam comes, and we make God's favor seem small to him and make what is in people's hands seem great to him, until he becomes miserly with God's right in his wealth, and so he perishes. Two brothers, worshippers among the Children of Israel: From Abū Maʿbad, who said: I heard Bilāl b. Saʿd say: There were two brothers among the Children of Israel who went out to worship. When the road was about to separate them, one of them said to his companion: You take this road, and I will take this road; when the beginning of the year comes, that is the appointed meeting between me and you. So they went out to worship. When the beginning of the year drew near, they met at that place. One of them said to his companion: What is the greatest sin you committed in what you did? He said: While I was walking on the road, I came upon an ear of grain, and I took it and threw it into one of two plots of land, one on my right and one on my left; I do not know whether it was the land into which I threw it or the other. Then the one who had been asked said to the questioner: What is the greatest sin you committed in what you did? He said: I would stand in prayer and lean once on this foot and once on this foot; I do not know whether I treated them equally or not. Their father heard them from inside the house and said: O God, if they are sincere, then cause them to die. He went out, and there they were, both dead. Three of the worshippers of the Children of Israel: From Kaʿb, who said: Three worshippers of the Children of Israel gathered and said: Come, let each of us mention the greatest sin he has committed. One of them said: As for me, I do not recall any sin greater than that I was with a companion of mine, and a tree appeared before me, and I came out upon him and startled him, and he said: God is between me and you. One of them said: We, the community of the Children of Israel, when urine touched one of us, he would cut it off. Urine touched me, and I cut it off, but I did not go to the full extent in cutting it. One of them said: I had a mother. She called me from the direction of the north wind, and I answered her, but she did not hear. She came to me angry and began to throw stones at me. I took a stick and came to sit before her so that she might strike me with it until she exhausted me. She was startled by me, and a tree struck her face and gashed it. This is the greatest sin I have committed. A worshipper among the Children of Israel: From Bakkār b. ʿAbd Allāh, that he heard Wahb b. Munabbih say: There was a man among the best people of his time, and he used to be visited and he would admonish them. One day they gathered to him, and he said: We have left this world and parted from family and wealth out of fear of tyranny. I fear that tyranny may have entered into our present state more than it enters upon the owners of wealth in their wealth. Each of us likes his need to be fulfilled; if one of us buys a sale, he likes to be accommodated because of his religion; and if he is wronged, he stops because of his religion. That speech spread until it reached the king. The king marveled at it and rode to him to greet him and look at him. When the man saw him, it was said to him: This is the king; he has come to greet you. He said: What shall we do? It was said: The speech with which you admonished. He asked: Can he be turned back? Do you have food? He said: Some dates from the tree—what I break my fast with—and my wife is with me on a haircloth. So it was placed before him, and he began to eat from it. He used to fast during the day and not break his fast. The king stopped before him and greeted him, and he answered him softly, then turned to his food and ate it. The king said: Where is the man? It was said to him: This is the one who is eating. He said: Indeed. He said: There is no good in this one. And he turned away. The man said: Praise be to God, who turned you away from me by what He turned you away. And in another version: that greens, oil, and chickpeas were brought to him, and he began to gather the greens and the food, eating the morsel and dipping it in the oil, eating ravenously. The king saw him and went away from him. Another worshipper among them: From Wahb b. Munabbih, who said: Among the Children of Israel there was a worshipper. For seven days he and his family had not eaten anything. His wife said to him: Why not go out and seek something for us? So he went out and stood with the laborers. The laborers were hired, and God turned provision away from him. He said: By God, today I will work with my Lord. He came to the seashore and bathed, and remained bowing and prostrating until evening came. Then he went to his family. His wife said to him: What did you do? He said: I worked with my master, and he promised to give me something. Then he went in the morning to the market and stood with the laborers. The laborers were hired, and God turned provision away from him, and no one hired him. He said: By God, today I will work with my Lord. He came to the seashore and bathed, and remained bowing and prostrating until evening came. Then he came to his dwelling. His wife said to him: What did you do? He said: My master has promised to gather my wages for me. His wife quarreled with him and opposed him. He remained tossing from back to belly and from belly to back, while his children wailed from hunger. Then he went in the morning to the market. The laborers were hired, and provision was turned away from him, and no one hired him. He said: By God, I will work with my Lord. He came to the seashore and bathed, and remained bowing and prostrating until evening came. He said: Where shall I go? I left people wailing from hunger. Then he forced himself onward with effort. When he drew near his house, he heard laughter and joy, and he smelled the scent of dried meat and the scent of roasting. He put his hand over his eyes and said: Am I asleep or awake? I left people wailing from hunger, and I smell the scent of dried meat and roasting, and I hear laughter and joy. Then he approached the door and knocked. His wife came out with her head uncovered, having bared her forearms, laughing in his face. Then she said: O so-and-so, your master's messenger has come to us with dinars, dirhams, clothing, fat, and flour. He said: When so-and-so comes, convey to him peace, and say to him: Your master says to you: I saw your work and approved of it. If you increase me in work, I will increase you in wages. A female worshipper of the Children of Israel called Sārah: From Wahb b. Munabbih, who said: A woman of the Children of Israel called Sārah was brought with her seven sons to a king who used to tempt people to eat pork. He called the eldest of them and brought pork near to him, and said: Eat. He said: I would never eat anything that God, Mighty and Majestic, has forbidden. So he ordered him, and his hands and feet were cut off; then he was cut limb by limb until he killed him. Then he called the next one and said: Eat. He said: I would never eat anything that God Almighty has forbidden. So a copper pot was ordered, filled with oil, and heated until it boiled; then he cast him into it. Then he called the next one and said: Eat. He said: I would never eat anything that God Almighty has forbidden. So he killed him. Then he called the next one, and he said: You are too lowly, too insignificant, and too contemptible before God for me to eat anything that God Almighty has forbidden to me. The king laughed and said: Do you know what he meant by insulting me? He wanted to anger me so that I would hasten his death, and that was to be denied him. He ordered him, and the skin of his neck was cut; then he ordered that the skin of his head and face be flayed, and they flayed him. He continued killing each one of them with a different manner of death from that of his brother, until the youngest of them remained. He turned with him to his mother and said: I have felt pity for you because of what you have seen. Go with this son of yours, be alone with him, and save him, provided that he eats a single morsel, so that he may live for you. She said: Yes. So she was alone with him and said: My son, I had a right over each man of your brothers, and I have two rights over you. That is because I suckled each one for two years. Your father died while you were a fetus, and I suckled you, because of your weakness and my mercy toward you, for four years. I ask you by God and by my right: will you not be patient and not eat anything that God has forbidden to you, and not meet your brothers on the Day of Resurrection while you are not with them? He said: Praise be to God, who has made me hear this from you. I had feared that you would urge me to eat what God has forbidden. Then she brought him to the king and said: Here he is; I have tried to persuade him and presented it to him. The king ordered him to eat, and he said: I would never eat anything that God has forbidden to me. So he killed him and joined him to his brothers. He said to their mother: I find myself feeling pity for you. What you have seen today—woe to you—eat a morsel, and then I will do with you what you wish and give you what you love to live by. She said: I will not combine the loss of my children with disobedience to God, Mighty and Majestic. Even if I lived after them, I would not want that, and I would never eat anything that God Almighty has forbidden. So he killed her and joined her to her sons.

402. Tarikh (al-Tabari) 402No grade recorded

     الْإِذْنِ فِي الرِّوَايَةِ عَنْ أَخْبَارِ بَنِي إِسْرَائِيلَ   قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ؓ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: حَدِّثُوا عَنِّي وَلَا تَكْذِبُوا عَلَيَّ، وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ. وَقَالَ أَيْضًا: عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنِ النَّبِيِّ ﷺ قَالَ: لَا تَكْتُبُوا عَنِّي شَيْئًا غَيْرَ الْقُرْآنِ فَمَنْ كَتَبَ عَنِّي شَيْئًا غَيْرَ الْقُرْآنِ فَلْيَمْحُهُ وَقَالَ حَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ حَدِّثُوا عَنِّي وَلَا تَكْذِبُوا عَلَيَّ قَالَ، وَمَنْ كَذَبَ عَلَيَّ - قَالَ هَمَّامٌ: أَحْسَبُهُ قَالَ مُتَعَمِّدًا - فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ وَهَكَذَا رَوَاهُ مُسْلِمٌ وَالنَّسَائِيُّ مِنْ حَدِيثِ هَمَّامٍ، وَرَوَاهُ أَبُو عَوَانَةَ الْإِسْفِرَايِينِيُّ عَنْ أَبِي دَاوُدَ السِّجِسْتَانِيِّ عَنْ هُدْبَةَ عَنْ هَمَّامٍ عَنْ زَيْدِ بْنِ أَسْلَمَ بِهِ ثُمَّ قَالَ: قَالَ أَبُو دَاوُدَ: أَخْطَأَ فِيهِ هَمَّامٌ وَهُوَ مِنْ قَوْلِ أَبِي سَعِيدٍ كَذَا قَالَ وعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: كَانَ نَبِيُّ اللَّهِ ﷺ يُحَدِّثُنَا عَامَّةَ لَيْلِهِ عَنْ بَنِي إِسْرَائِيلَ حَتَّى يُصْبِحَ مَا يَقُومُ فِيهَا إِلَّا لِعُظْم‌ِ صَلَاةٍ وعَنْ عَبْدِ الرَّحْمَنِ بْنِ سَابِطٍ عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: حَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ فَإِنَّهُ قَدْ كَانَ فِيهِمُ الْأَعَاجِيبُ ثُمَّ أَنْشَأَ يُحَدِّثُ ﷺ قَالَ: خَرَجَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ حَتَّى أَتَوْا مَقْبَرَةً مِنْ مَقَابِرِهِمْ فَقَالُوا: لَوْ صَلَّيْنَا رَكْعَتَيْنِ، وَدَعَوْنَا اللَّهَ عَزَّ وَجَلَّ فَيُخْرِجُ لَنَا رَجُلًا قَدْ مَاتَ نُسَائِلُهُ يُحَدِّثُنَا عَنِ الْمَوْتِ فَفَعَلُوا فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ أَطْلَعَ رَجُلٌ رَأَسَهُ مِنْ قَبْرٍ مِنْ تِلْكَ الْقُبُورِ، بَيْنَ عَيْنَيْهِ أَثَرُ السُّجُودِ فَقَالَ: يَا هَؤُلَاءِ مَا أَرَدْتُمْ إِلَيَّ فَقَدْ مُتُّ مُنْذُ مِائَةِ عَامٍ فَمَا سَكَنَتْ عَنِّي حَرَارَةُ الْمَوْتِ حَتَّى الْآنَ، فَادْعُوَا اللَّهَ أَنْ يُعِيدَنِي كَمَا كُنْتَ. وَهَذَا حَدِيثٌ غَرِيبٌ. إِذَا تَقَرَّرَ جَوَازُ الرِّوَايَةِ عَنْهُمْ فَهُوَ مَحْمُولٌ عَلَى مَا يُمْكِنُ أَنْ يَكُونَ صَحِيحًا فَأَمَّا مَا يُعْلَمُ أَوْ يُظَنُّ بُطْلَانُهُ، لِمُخَالَفَتِهِ الْحَقَّ الَّذِي بِأَيْدِينَا عَنِ الْمَعْصُومِ فَذَاكَ مَتْرُوكٌ مَرْدُودٌ لَا يُعَرَّجُ عَلَيْهِ، ثُمَّ مَعَ هَذَا كُلِّهِ، لَا يَلْزَمُ مِنْ جَوَازِ رِوَايَتِهِ أَنْ تَعْتَقِدَ صِحَّتَهُ لِمَا رَوَاهُ الْبُخَارِيُّ قَائِلًا بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ أَهْلُ الْكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بِالْعَبْرَانِيَّةِ، وَيُفَسِّرُونَهَا بِالْعَرَبِيَّةِ لِأَهْلِ الْإِسْلَامِ فَقَالَ رَسُولُ اللَّهِ ﷺ: لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا [ الْبَقَرَةِ: 136 ] تَفَرَّدَ بِهِ الْبُخَارِيُّ مِنْ هَذَا الْوَجْهِ. وعَنْ أَبِي نَمْلَةَ الْأَنْصَارِيِّ عَنْ أَبِيهِ أَنَّهُ كَانَ جَالِسًا عِنْدَ رَسُولِ اللَّهِ ﷺ، إِذْ جَاءَ رَجُلٌ مِنَ الْيَهُودِ فَقَالَ: يَا مُحَمَّدُ هَلْ تَتَكَلَّمُ هَذِهِ الْجِنَازَةُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُ أَعْلَمُ فَقَالَ الْيَهُودِيُّ: أَنَا أَشْهَدُ أَنَّهَا تَتَكَلَّمُ فَقَالَ رَسُولُ اللَّهِ ﷺ: إِذَا حَدَّثَكُمْ أَهْلُ الْكِتَابِ فُلَا تُصَدِّقُوهُمْ وَلَا تُكَذِّبُوهُمْ،  وَقُولُوا آمَنَّا بِاللَّهِ، وَكُتُبِهِ وَرُسُلِهِ فَإِنْ كَانَ حَقًّا لَمْ تُكَذِّبُوهُمْ، وَإِنْ كَانَ بَاطِلًا لَمْ تُصَدِّقُوهُمْ تَفَرَّدَ بِهِ أَحْمَدُ. بسنده عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ أَتَى النَّبِيَّ ﷺ بِكِتَابٍ أَصَابَهُ مِنْ بَعْضِ أَهْلِ الْكِتَابِ فَقَرَأَهُ عَلَى النَّبِيِّ ﷺ قَالَ: فَغَضِبَ، وَقَالَ: أَمُتَهَوِّكُونَ فِيهَا يَا ابْنَ الْخَطَّابِ وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً، لَا تَسْأَلُوهُمْ عَنْ شَيْءٍ فَيُخْبِرُوكُمْ بِحَقٍّ فَتُكَذِّبُوا بِهِ، أَوْ بِبَاطِلٍ فَتُصَدِّقُوا بِهِ وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ مُوسَى كَانَ حَيًّا مَا وَسِعَهُ إِلَّا أَنْ يَتَّبِعَنِي تَفَرَّدَ بِهِ أَحْمَدُ، وَإِسْنَادُهُ عَلَى شَرْطِ مُسْلِمٍ. تحريف بني إسرائيل ما بأيديهم من الكتب السماوية فَهَذِهِ الْأَحَادِيثُ دَلِيلٌ عَلَى أَنَّهُمْ قَدْ بَدَّلُوا مَا بِأَيْدِيهِمْ مِنَ الْكُتُبِ السَّمَاوِيَّةِ، وَحَرَّفُوهَا وَأَوَّلُوهَا، وَوَضَعُوهَا عَلَى غَيْرِ مَوَاضِعِهَا وَلَا سِيَّمَا مَا يُبْدُونَهُ مِنَ الْمُعَرَّبَاتِ الَّتِي لَمْ يُحِيطُوا بِهَا عِلْمًا، وَهِيَ بِلُغَتِهِمْ فَكَيْفَ يُعَبِّرُونَ عَنْهَا بِغَيْرِهَا، وَلِأَجْلِ هَذَا وَقَعَ فِي تَعْرِيبِهِمْ خَطَأٌ كَبِيرٌ، وَوَهْمٌ كَثِيرٌ مَعَ مَا لَهُمْ مِنَ الْمَقَاصِدِ الْفَاسِدَةِ وَالْآرَاءِ الْبَارِدَةِ. وَهَذَا يَتَحَقَّقُهُ مَنْ نَظَرَ فِي كُتُبِهِمُ الَّتِي بِأَيْدِيهِمْ، وَتَأَمَّلَ مَا فِيهَا مِنْ سُوءِ التَّعْبِيرِ، وَقَبِيحِ التَّبْدِيلِ وَالتَّغْيِيرِ وَاللَّهُ الْمُسْتَعَانُ وَهُوَ نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ. وَهَذِهِ التَّوْرَاةُ الَّتِي يُبْدُونَهَا، وَيُخْفُونَ مِنْهَا كَثِيرًا فِيمَا ذَكَرُوهُ فِيهَا تَحْرِيفٌ وَتَبْدِيلٌ وَتَغْيِيرٌ وَسُوءُ تَعْبِيرٍ، يَعْلَمُهُ مَنْ نَظَرَ فِيهَا، وَتَأَمَّلَ مَا قَالُوهُ وَمَا أَبْدَوْهُ وَمَا أَخْفَوْهُ، وَكَيْفَ يَصُوغُونَ عِبَارَةً فَاسِدَةَ الْبِنَاءِ وَالتَّرْكِيبِ، بَاطِلَةً مِنْ حَيْثُ مَعْنَاهَا وَأَلْفَاظُهَا. وَهَذَا كَعْبُ الْأَحْبَارِ مِنْ أَجْوَدِ مَنْ يَنْقُلُ عَنْهُمْ، وَقَدْ أَسْلَمَ فِي زَمَنِ عُمَرَ وَكَانَ يَنْقُلُ شَيْئًا عَنْ كُتُبِ أَهْلِ الْكِتَابِ فَكَانَ عُمَرُ ؓ يَسْتَحْسِنُ بَعْضَ مَا يَنْقُلُهُ ; لِمَا يُصَدِّقُهُ مِنَ الْحَقِّ، وَتَأْلِيفًا لِقَلْبِهِ فَتَوَسَّعَ كَثِيرٌ مِنَ النَّاسِ فِي أَخْذِ مَا عِنْدَهُ، وَبَالَغَ أَيْضًا هُوَ فِي نَقْلِ تِلْكَ الْأَشْيَاءِ الَّتِي كَثِيرٌ مِنْهَا مَا يُسَاوِي مِدَادَهُ، وَمِنْهَا مَا هُوَ بَاطِلٌ لَا مَحَالَةَ، وَمِنْهَا مَا هُوَ صَحِيحٌ لِمَا يَشْهَدُ لَهُ الْحَقُّ الَّذِي بِأَيْدِينَا. وَقَدْ قَالَ الْبُخَارِيُّ بسنده عن حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ أَنَّهُ سَمِعَ مُعَاوِيَةَ يُحَدِّثُ رَهْطًا مِنْ قُرَيْشٍ بِالْمَدِينَةِ، وَذَكَرَ كَعْبَ الْأَحْبَارِ فَقَالَ: إِنْ كَانَ مِنْ أَصْدَقِ هَؤُلَاءِ الْمُحَدِّثِينَ الَّذِينَ يُحَدِّثُونَ عَنْ أَهْلِ الْكِتَابِ، وَإِنْ كُنَّا - مَعَ ذَلِكَ - لَنَبْلُو عَلَيْهِ الْكَذِبَ يَعْنِي مِنْ غَيْرِ قَصْدٍ مِنْهُ. وَرَوَى الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: كَيْفَ تَسْأَلُونَ أَهْلَ الْكِتَابِ عَنْ شَيْءٍ، وَكِتَابُكُمُ الَّذِي أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ أَحْدَثُ الْكُتُبِ بِاللَّهِ تَقْرَءُونَهُ مَحْضًا لَمْ يَشِبْ ؟ وَقَدْ حَدَّثَكُمْ أَنَّ أَهْلَ الْكِتَابِ بَدَّلُوا كِتَابَ اللَّهِ وَغَيَّرُوهُ، وَكَتَبُوا بِأَيْدِيهِمُ الْكِتَابَ، وَقَالُوا: هُوَ مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا أَلَا يَنْهَاكُمْ مَا جَاءَكُمْ مِنَ الْعِلْمِ عَنْ مَسْأَلَتِهِمْ، لَا وَاللَّهِ مَا رَأَيْنَا مِنْهُمْ رَجُلًا يَسْأَلُكُمْ عَنِ الَّذِي أُنْزِلَ عَلَيْكُمْ. وَرَوَى ابْنُ جَرِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّهُ قَالَ: لَا تَسْأَلُوا أَهْلَ الْكِتَابِ عَنْ شَيْءٍ فَإِنَّهُمْ لَنْ يَهْدُوكُمْ وَقَدْ ضَلُّوا، إِمَّا أَنْ تُكَذِّبُوا بِحَقٍّ، أَوْ تُصَدِّقُوا بِبَاطِلٍ. وَاللَّهُ أَعْلَمُ. وَأَمَّا الْأَخْبَارُ الْإِسْرَائِيلِيَّةُ مِمَّا يَذْكُرُهُ كَثِيرٌ مِنَ الْمُفَسِّرِينَ وَالْمُؤَرَّخَيْنِ فَكَثِيرَةٌ جِدًّا، وَمِنْهَا مَا هُوَ صَحِيحٌ مُوَافِقٌ لِمَا وَقَعَ وَكَثِيرٌ مِنْهَا - بَلْ أَكْثَرُهَا - مِمَّا يَذْكُرُهُ الْقُصَّاصُ مَكْذُوبٌ مُفْتَرًى، وَضَعَهُ زَنَادِقَتُهُمْ وَضُلَّالُهُمْ، وَهِيَ ثَلَاثَةُ أَقْسَامٍ: مِنْهَا مَا هُوَ صَحِيحٌ لِمُوَافَقَتِهِ مَا قَصَّهُ اللَّهُ فِي كِتَابِهِ أَوْ أَخْبَرَ بِهِ رَسُولَ اللَّهِ ﷺ، وَمِنْهَا مَا هُوَ مَعْلُومُ الْبُطْلَانِ لِمُخَالَفَتِهِ كِتَابَ اللَّهِ وَسُنَّةَ رَسُولِهِ، وَمِنْهَا مَا يَحْتَمِلُ الصِّدْقَ وَالْكَذِبَ فَهَذَا الَّذِي أُمِرْنَا بِالتَّوَقُّفِ فِيهِ فَلَا نُصَدِّقُهُ وَلَا نُكَذِّبُهُ; لِمَا ثَبَتَ فِي الصَّحِيحِ إِذَا حَدَّثَكُمْ أَهْلُ الْكِتَابِ فَلَا تُصَدِّقُوهُمْ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا: آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ الَيْكُمْ وَتَجُوزُ رِوَايَتُهُ مَعَ هَذَا الْحَدِيثِ الْمُتَقَدِّمِ وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ..

     ✧ Permission to narrate from the reports of the Children of Israel Imām Aḥmad said, with his chain of transmission, on the authority of Abū Saʿīd al-Khudrī ؓ, from the Prophet ﷺ, that he said: “Narrate from me and do not lie about me. Whoever deliberately lies about me, let him take his seat in the Fire. And narrate from the Children of Israel; there is no harm.” He also said: On the authority of Abū Saʿīd al-Khudrī, from the Prophet ﷺ, who said: “Do not write anything from me except the Qurʾān. Whoever writes anything from me other than the Qurʾān, let him erase it.” And he said: “Narrate from the Children of Israel; there is no harm. Narrate from me and do not lie about me.” He said: “And whoever lies about me”—Hammām said: “I think he said ‘deliberately’—“let him take his seat in the Fire.” Thus it was narrated by Muslim and al-Nasāʾī from the ḥadīth of Hammām, and narrated by Abū ʿAwānah al-Isfarāyinī from Abū Dāwūd al-Sijistānī from Hudbah from Hammām from Zayd b. Aslam with it. Then he said: Abū Dāwūd said: “Hammām erred in it; it is from the statement of Abū Saʿīd.” Thus he said. And on the authority of ʿAbd Allāh b. ʿAmr, he said: The Prophet of Allāh ﷺ used to narrate to us for most of his night about the Children of Israel until morning came, not rising except for a great prayer. And on the authority of ʿAbd al-Raḥmān b. Sābiṭ, from Jābir, he said: The Messenger of Allāh ﷺ said: “Narrate from the Children of Israel, for there were wonders among them.” Then he began to narrate ﷺ and said: “A group of the Children of Israel went out until they came to one of their cemeteries. They said: ‘If only we prayed two rakʿahs and supplicated Allāh, Mighty and Majestic, and He brought out for us a man who has died, we could ask him to tell us about death.’ They did so. While they were thus, a man raised his head from one of those graves, with the mark of prostration between his eyes. He said: ‘O you people, what do you want from me? I died a hundred years ago, and the heat of death has not left me until now. So supplicate Allāh to return me as I was.’” This is a strange ḥadīth. When the permissibility of narrating from them is established, it is understood to apply to what could be true. As for what is known or presumed to be false, because it contradicts the truth that is with us from the infallible one, that is abandoned and rejected; no attention is paid to it. Then, despite all this, the permissibility of narrating it does not require believing in its authenticity, because of what al-Bukhārī narrated, saying with his chain of transmission from Abū Hurayrah, who said: The People of the Book used to read the Torah in Hebrew and explain it in Arabic to the people of Islam. The Messenger of Allāh ﷺ said: “Do not believe the People of the Book and do not disbelieve them. Say: ‘We believe in Allāh and what has been sent down to us’ [al-Baqarah: 136].” Al-Bukhārī alone narrated it from this route. And on the authority of Abū Namlah al-Anṣārī, from his father, that he was sitting with the Messenger of Allāh ﷺ when a man from the Jews came and said: “O Muḥammad, does this corpse speak?” The Messenger of Allāh ﷺ said: “Allāh knows best.” The Jew said: “I bear witness that it speaks.” The Messenger of Allāh ﷺ said: “When the People of the Book narrate to you, do not believe them and do not disbelieve them. Say: ‘We believe in Allāh, His books, and His messengers.’ If it is true, you will not have disbelieved them, and if it is false, you will not have believed them.” Aḥmad alone narrated it. With his chain of transmission from Jābir b. ʿAbd Allāh, that ʿUmar b. al-Khaṭṭāb brought to the Prophet ﷺ a book he had obtained from some of the People of the Book, and read it to the Prophet ﷺ. He said: He became angry and said: “Are you confused about it, O Ibn al-Khaṭṭāb? By the One in whose hand is my soul, I have brought it to you pure and clear. Do not ask them about anything, lest they inform you of truth and you disbelieve it, or of falsehood and you believe it. By the One in whose hand is my soul, if Moses were alive, he would have no choice but to follow me.” Aḥmad alone narrated it, and its chain meets the conditions of Muslim. The distortion by the Children of Israel of the heavenly books in their hands: These ḥadīths are evidence that they have altered the heavenly books in their hands, distorted them, misinterpreted them, and misplaced their meanings, especially what they present of Arabic translations that they have not fully comprehended, even in their own language, so how can they express them in another? Because of this, great error and much misunderstanding occurred in their translations, along with their corrupt aims and feeble opinions. This becomes clear to anyone who examines their books in their hands and reflects on the poor expression, ugly alteration, and change they contain. Allāh is the one sought for help; He is the best protector and the best helper. This Torah that they display, while hiding much of it, contains distortion, alteration, change, and poor expression, as known to anyone who examines it and reflects on what they said, displayed, and hid, and how they craft expressions corrupt in structure and composition, false in meaning and wording. This is Kaʿb al-Aḥbār, one of the best transmitters from them. He embraced Islam in the time of ʿUmar and used to transmit things from the books of the People of the Book. ʿUmar ؓ used to approve of some of what he transmitted, because it confirmed the truth, and to win his heart. Many people then expanded in taking what he had, and he also went far in transmitting those things, much of which is worth no more than its ink, some of which is undoubtedly false, and some of which is true because it is attested by the truth that is with us. Al-Bukhārī said, with his chain of transmission from Ḥumayd b. ʿAbd al-Raḥmān, that he heard Muʿāwiyah speaking to a group of Quraysh in Madinah. He mentioned Kaʿb al-Aḥbār and said: “He was among the most truthful of those narrators who narrate from the People of the Book, yet despite that, we used to test him and find falsehood—meaning unintentional from him.” Al-Bukhārī narrated, with his chain of transmission from Ibn ʿAbbās, that he said: “How can you ask the People of the Book about anything, when your Book, which Allāh sent down to His Messenger, is the most recent of the books from Allāh? You read it pure and unmixed. He has told you that the People of the Book altered the Book of Allāh and changed it, and wrote a book with their own hands, saying: ‘It is from Allāh,’ to purchase thereby a small price. Does not the knowledge that has come to you forbid you from asking them? No, by Allāh, we have not seen any man among them asking you about what was sent down to you.” Ibn Jarīr narrated from ʿAbd Allāh b. Masʿūd that he said: “Do not ask the People of the Book about anything, for they will never guide you, and they have gone astray. Either you will disbelieve a truth or believe a falsehood.” And Allāh knows best. As for the Israelite reports that many commentators and historians mention, they are very numerous. Some of them are true and correspond to what happened, but many of them—indeed most of them—that the storytellers mention are lies and fabrications, invented by their heretics and misguided ones. They are of three categories: some are true because they agree with what Allāh related in His Book or what the Messenger of Allāh ﷺ reported; some are known to be false because they contradict the Book of Allāh and the Sunnah of His Messenger; and some could be true or false. It is this last category that we are commanded to withhold judgment on, neither believing nor disbelieving it, because of what is established in the Ṣaḥīḥ: “When the People of the Book narrate to you, do not believe them and do not disbelieve them. Say: ‘We believe in what was sent down to us and what was sent down to you.’” Narrating it is permitted, along with the aforementioned ḥadīth: “And narrate from the Children of Israel; there is no harm.”

403. Tarikh (al-Tabari) 403No grade recorded

     تَحْرِيفُ أَهْلِ الْكِتَابِ وَتَبْدِيلِهِمْ أَدْيَانَهُمْ   أَمَّا الْيَهُودُ فَقَدْ أَنْزَلَ اللَّهُ عَلَيْهِمُ التَّوْرَاةَ عَلَى يَدَيْ مُوسَى بْنِ عِمْرَانَ عَلَيْهِ السَّلَامُ وَكَانَتْ كَمَا قَالَ اللَّهُ تَعَالَىثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا لِكُلِّ شَيْءٍ [ الْأَنْعَامِ: 154 ] وَقَالَ تَعَالَى قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى نُورًا وَهُدًى لِلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا [ الْأَنْعَامِ: 91 ] وَقَالَ تَعَالَى وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ [ الْأَنْبِيَاءِ: 48 ] وَقَالَ تَعَالَى وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ [ الصَّافَّاتِ: 117، 118 ] وَقَالَ تَعَالَى إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ [ الْمَائِدَةِ: 44 ] فَكَانُوا يَحْكُمُونَ بِهَا وَهُمْ مُتَمَسِّكُونَ بِهَا بُرْهَةً مِنَ الزَّمَانِ، ثُمَّ شَرَعُوا فِي تَحْرِيفِهَا وَتَبْدِيلِهَا وَتَغْيِيرِهَا وَتَأْوِيلِهَا وَإِبْدَاءِ مَا لَيْسَ مِنْهَا، كَمَا قَالَ اللَّهُ تَعَالَى وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِنْدِ اللَّهِ وَمَا هُوَ مِنْ عِنْدِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ [ آلِ عِمْرَانَ: 78 ] فَأَخْبَرَ تَعَالَى أَنَّهُمْ يُفَسِّرُونَهَا وَيُئَوِّلُونَهَا، وَيَضَعُونَهَا عَلَى غَيْرِ مَوَاضِعِهَا. وَهَذَا مَا لَا خِلَافَ فِيهِ بَيْنَ الْعُلَمَاءِ وَهُوَ أَنَّهُمْ يَتَصَرَّفُونَ فِي مَعَانِيهَا وَيَحْمِلُونَهَا عَلَى غَيْرِ الْمُرَادِ، كَمَا بَدَّلُوا حُكْمَ الرَّجْمِ وَالتَّحْمِيمِ مَعَ بَقَاءِ لَفْظِ الرَّجْمِ فِيهَا، وَكَمَا أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَاذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ، مَعَ أَنَّهُمْ مَأْمُورُونَ بِاقَامَةِ الْحَدِّ وَالْقَطْعِ عَلَى الشَّرِيفِ وَالْوَضِيعِ. تبديل اليهود لألفاظ التوراة فَأَمَّا تَبْدِيلُ أَلْفَاظِهَا ; فَقَالَ قَائِلُونَ بِأَنَّهَا جَمِيعَهَا بُدِّلَتْ، وَقَالَ آخَرُونَ: لَمْ تُبَدَّلْ، وَاحْتَجُّوا بِقَوْلِهِ تَعَالَى وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ [ الْمَائِدَةِ: 43 ] وَقَوْلُهُ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ [ الْأَعْرَافِ: 157 ] الْآيَةَ. وَبِقَوْلِهِ قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ [ آلِ عِمْرَانَ: 93 ] وَبِقِصَّةِ الرَّجْمِ فَإِنَّهُمْ - كَمَا ثَبَتَ فِي الصَّحِيحَيْنِ عَنِ ابْنِ عُمَرَ، وَفِي صَحِيحِ مُسْلِمٍ عَنِ الْبَرَاءِ بْنِ عَازِبٍ، وَجَابِرِ بْنِ عَبْدِ اللَّهِ، وَفِي السُّنَنِ عَنْ أَبِي هُرَيْرَةَ وَغَيْرِهِ - لَمَّا تَحَاكَمُوا إِلَى رَسُولِ اللَّهِ ﷺ فِي قِصَّةِ الْيَهُودِيِّ وَالْيَهُودِيَّةِ اللَّذَيْنِ زَنَيَا فَقَالَ لَهُمْ: " مَا تَجِدُونَ فِي التَّوْرَاةِ فِي شَأْنِ الرَّجْمِ ؟ " فَقَالُوا: نَفْضَحُهُمْ وَيُجْلَدُونَ، فَأَمَرَهُمْ رَسُولُ اللَّهِ ﷺ بِإِحْضَارِ التَّوْرَاةِ فَلَمَّا جَاءُوا بِهَا وَجَعَلُوا يَقْرَءُونَهَا وَيَكْتُمُونَ آيَةَ الرَّجْمِ الَّتِي فِيهَا، وَوَضَعَ عَبْدُ اللَّهِ بْنُ صُورِيَا يَدَهُ عَلَى آيَةِ الرَّجْمِ، وَقَرَأَ مَا قَبْلَهَا وَمَا بَعْدَهَا فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: " ارْفَعْ يَدَكَ يَا أَعْوَرُ " فَرَفَعَ يَدَهُ فَاذَا فِيهَا آيَةُ الرَّجْمِ فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِرَجْمِهِمَا، وَقَالَ: " اللَّهُمَّ إِنِّي أَوَّلُ مَنْ أَحْيَا أَمْرَكَ إِذْ أَمَاتُوهُ ". وَعِنْدَ أَبِي دَاوُدَ أَنَّهُمْ لَمَّا جَاءُوا بِهَا نَزَعَ الْوِسَادَةَ مِنْ تَحْتِهِ فَوَضَعَهَا تَحْتَهَا، وَقَالَ: آمَنْتُ بِكِ وَبِمَنْ أَنْزَلَكِ. وَذَكَرَ بَعْضُهُمْ أَنَّهُ قَامَ لَهَا. وَلَمْ أَقِفْ عَلَى إِسْنَادِهِ. وَاللَّهُ أَعْلَمُ. وَهَذَا كُلُّهُ يُشْكِلُ عَلَى مَا يَقُولُهُ كَثِيرٌ مِنَ الْمُتَكَلِّمِينَ وَغَيْرِهِمْ: إِنَّ التَّوْرَاةَ انْقَطَعَ تَوَاتُرُهَا فِي زَمَنِ بُخْتُنَصَّرَ، وَلَمْ يَبْقَ مَنْ يَحْفَظُهَا إِلَّا الْعُزَيْرُ، ثُمَّ الْعُزَيْرُ إِنْ كَانَ نَبِيًّا فَهُوَ مَعْصُومٌ وَالتَّوَاتُرُ إِلَى الْمَعْصُومِ يَكْفِي، اللَّهُمَّ إِلَّا أَنْ يُقَالَ: إِنَّهَا لَمْ تَتَوَاتَرْ إِلَيْهِ، لَكِنْ بَعْدَهُ زَكَرِيَّا وَيَحْيَى وَعِيسَى، وَكُلُّهُمْ كَانُوا مُتَمَسِّكِينَ بِالتَّوْرَاةِ فَلَوْ لَمْ تَكُنْ صَحِيحَةً مَعْمُولًا بِهَا، لَمَا اعْتَمَدُوا عَلَيْهَا وَهُمْ أَنْبِيَاءُ مَعْصُومُونَ، ثُمَّ قَدْ قَالَ اللَّهُ تَعَالَى فِيمَا أَنْزَلَ عَلَى رَسُولِهِ مُحَمَّدٍ خَاتَمِ الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، وَعَلَى جَمِيعِ الْأَنْبِيَاءِ مُنْكِرًا عَلَى الْيَهُودِ فِي قَصْدِهِمُ الْفَاسِدِ إِذْ عَدَلُوا عَمَّا يَعْتَقِدُونَ صِحَّتَهُ عِنْدَهُمْ - وَأَنَّهُمْ مَأْمُورُونَ بِهِ حَتْمًا - إِلَى التَّحَاكُمِ إِلَى رَسُولِ اللَّهِ ﷺ، وَهُمْ يُعَانِدُونَ مَا جَاءَ بِهِ، لَكِنْ لَمَّا كَانَ - فِي زَعْمِهِمْ - مَا قَدْ يُوَافِقُهُمْ عَلَى مَا ابْتَدَعُوهُ مِنَ الْجَلْدِ وَالتَّحْمِيمِ الْمُصَادِمِ لِمَا أَمَرَ اللَّهُ بِهِ حَتْمًا، وَقَالُوا: إِنْ حَكَمَ لَكُمْ بِالْجَلْدِ وَالتَّحْمِيمِ فَاقْبَلُوهُ، وَتَكُونُونَ قَدِ اعْتَذَرْتُمْ بِحُكْمِ نَبِيٍّ لَكُمْ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ، وَإِنْ لَمْ يَحْكُمْ لَكُمْ بِهَذَا بَلْ بِالرَّجْمِ فَاحْذَرُوا أَنْ تَقْبَلُوا مِنْهُ. فَأَنْكَرَ اللَّهُ تَعَالَى عَلَيْهِمْ فِي هَذَا الْقَصْدِ الْفَاسِدِ الَّذِي إِنَّمَا حَمَلَهُمْ عَلَيْهِ الْغَرَضُ الْفَاسِدُ، وَمُوَافَقَةُ الْهَوَى لَا الدِّينُ الْحَقُّ فَقَالَ وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَلِكَ وَمَا أُولَئِكَ بِالْمُؤْمِنِينَ إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ [ الْمَائِدَةِ: 43، 44 ] الْآيَةَ. وَلِهَذَا لَمَّا حَكَمَ بِالرَّجْمِ قَالَ: " اللَّهُمَّ إِنِّي أَوَّلُ مَنْ أَحْيَا أَمْرَكَ إِذْ أَمَاتُوهُ " وَسَأَلَهُمْ مَا حَمَلَهُمْ عَلَى هَذَا ؟ وَلِمَ تَرَكُوا أَمْرَ اللَّهِ الَّذِي بِأَيْدِيهِمْ ؟ فَقَالُوا: إِنَّ الزِّنَا قَدْ كَثُرَ فِي أَشْرَافِنَا، وَلَمْ يُمْكِنَّا أَنْ نُقِيمَهُ عَلَيْهِمْ، وَكُنَّا نَرْجُمُ مَنْ زَنَى مِنْ ضُعَفَائِنَا فَقُلْنَا: تَعَالَوْا إِلَى أَمْرٍ نِصْفٍ نَفْعَلُهُ مَعَ الشَّرِيفِ وَالْوَضِيعِ فَاصْطَلَحْنَا عَلَى الْجَلْدِ وَالتَّحْمِيمِ فَهَذَا مِنْ جُمْلَةِ تَحْرِيفِهِمْ وَتَبْدِيلِهِمْ وَتَغْيِيرِهِمْ وَتَأْوِيلِهِمُ الْبَاطِلِ. وَهَذَا إِنَّمَا فَعَلُوهُ فِي الْمَعَانِي، مَعَ بَقَاءِ لَفْظِ الرَّجْمِ فِي كِتَابِهِمْ، كَمَا دَلَّ عَلَيْهِ الْحَدِيثُ الْمُتَّفَقُ عَلَيْهِ. فَلِهَذَا قَالَ مَنْ قَالَ هَذَا مِنَ النَّاسِ: إِنَّهُ لَمْ يَقَعْ تَبْدِيلُهُمْ إِلَّا فِي الْمَعَانِي وَإِنَّ الْأَلْفَاظَ بَاقِيَةٌ، وَهِيَ حُجَّةٌ عَلَيْهِمْ، إِذْ لَوْ أَقَامُوا مَا فِي كِتَابِهِمْ جَمِيعِهِ ; لَقَادَهُمْ ذَلِكَ إِلَى اتِّبَاعِ الْحَقِّ، وَمُتَابَعَةِ الرَّسُولِ مُحَمَّدٍ ﷺ كَمَا قَالَ اللَّهُ تَعَالَى الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ [ الْأَعْرَافِ: 157 ] الْآيَةَ وَقَالَ تَعَالَى وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ [ الْمَائِدَةِ: 66 ] الْآيَةَ وَقَالَ تَعَالَى قُلْ يَاأَهْلَ الْكِتَابِ لَسْتُمْ عَلَى شَيْءٍ حَتَّى تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ الَيْكُمْ مِنْ رَبِّكُمْ [ الْمَائِدَةِ: 68 ] الْآيَةَ. وَهَذَا الْمَذْهَبُ وَهُوَ الْقَوْلُ بِأَنَّ التَّبْدِيلَ إِنَّمَا وَقَعَ فِي مَعَانِيهَا لَا فِي أَلْفَاظِهَا - حَكَاهُ الْبُخَارِيُّ عَنِ ابْنِ عَبَّاسٍ فِي آخِرِ كِتَابِهِ " الصَّحِيحِ " وَقَرَّرَ عَلَيْهِ وَلَمْ يَرُدَّهُ، وَحَكَاهُ الْعَلَّامَةُ الْإِمَامُ فَخْرُ الدِّينِ الرَّازِيُّ فِي " تَفْسِيرِهِ " عَنْ أَكْثَرِ الْمُتَكَلِّمِينَ. مس الجنب للتوراة وَذَهَبَ فُقَهَاءُ الْحَنَفِيَّةِ إِلَى أَنَّهُ لَا يَجُوزُ لِلْجُنُبِ مَسُّ التَّوْرَاةِ  وَهُوَ مُحْدِثٌ، وَحَكَاهُ الْحَنَّاطِيُّ فِي فَتَاوِيهِ عَنْ بَعْضِ أَصْحَابِ الشَّافِعِيِّ وَهُوَ غَرِيبٌ جِدًّا. وَذَهَبَ آخَرُونَ مِنَ الْعُلَمَاءِ إِلَى التَّوَسُّطِ فِي هَذَيْنَ الْقَوْلَيْنِ مِنْهُمْ شَيْخُنَا الْإِمَامُ الْعَلَّامَةُ أَبُو الْعَبَّاسِ ابْنُ تَيْمِيَةَ رَحِمَهُ اللَّهُ فَقَالَ: أَمَّا مَنْ ذَهَبَ إِلَى أَنَّهَا كُلَّهَا مُبَدَّلَةٌ مِنْ أَوَّلِهَا إِلَى آخِرِهَا، وَلَمْ يَبْقَ مِنْهَا حَرْفٌ إِلَّا بِدَّلُوهُ فَهَذَا بِعِيدٌ، وَكَذَا مَنْ قَالَ: لَمْ يُبَدَّلْ شَيْءٌ مِنْهَا بِالْكُلِّيَّةِ بَعِيدٌ أَيْضًا وَالْحَقُّ أَنَّهُ دَخَلَهَا تَبْدِيلٌ وَتَغْيِيرٌ، وَتَصَرَّفُوا فِي بَعْضِ أَلْفَاظِهَا بِالزِّيَادَةِ وَالنَّقْصِ كَمَا تَصَرَّفُوا فِي مَعَانِيهَا. وَهَذَا مَعْلُومٌ عِنْدَ التَّأَمُّلِ، وَلِبَسْطِهِ مَوْضِعٌ آخَرُ. وَاللَّهُ أَعْلَمُ. كَمَا فِي قَوْلِهِمْ فِي قِصَّةِ الذَّبِيحِ: اذْبَحِ ابْنَكَ وَحِيدَكَ، وَفِي نُسْخَةٍ: بِكْرَكَ إِسْحَاقُ فَلَفْظَةُ إِسْحَاقَ مُقْحَمَةٌ مَزِيدَةٌ بِلَا مِرْيَةٍ ; لِأَنَّ الْوَحِيدَ - وَهُوَ الْبِكْرُ - إِسْمَاعِيلُ لِأَنَّهُ وُلِدَ قَبْلَ إِسْحَاقَ بِأَرْبَعَ عَشْرَةَ سَنَةً فَكَيْفَ يَكُونُ الْوَحِيدُ الْبِكْرَ إِسْحَاقُ ؟! ! وَإِنَّمَا حَمَلَهُمْ عَلَى ذَلِكَ حَسَدُ الْعَرَبِ أَنْ يَكُونَ أَبُوهُمْ هُوَ الذَّبِيحُ فَأَرَادُوا أَنْ يَذْهَبُوا بِهَذِهِ الْفَضِيلَةِ لَهُمْ فَزَادُوا ذَلِكَ فِي كِتَابِ اللَّهِ افْتِرَاءً عَلَى اللَّهِ وَعَلَى رَسُولِهِ، وَقَدِ اغْتَرَّ بِهَذِهِ الزِّيَادَةِ خَلْقٌ كَثِيرٌ مِنَ السَّلَفِ وَالْخَلْفِ، وَوَافَقُوهُمْ عَلَى أَنَّ الذَّبِيحَ إِسْحَاقُ وَالصَّحِيحُ أَنَّ الذَّبِيحَ إِسْمَاعِيلُ كَمَا قَدَّمْنَا. وَاللَّهُ أَعْلَمُ. وَهَكَذَا فِي تَوْرَاةِ السَّامِرَةِ فِي الْعَشْرِ الْكَلِمَاتِ زِيَادَةُ الْأَمْرِ بِالتَّوَجُّهِ إِلَى الطُّورِ فِي الصَّلَاةِ، وَلَيْسَ ذَلِكَ فِي سَائِرِ نُسَخِ الْيَهُودِ وَالنَّصَارَى، وَهَكَذَا يُوجَدُ فِي الزَّبُورِ الْمَأْثُورِ، عَنْ دَاوُدَ عَلَيْهِ السَّلَامُ مُخْتَلِفًا كَثِيرًا، وَفِيهِ أَشْيَاءُ مَزِيدَةٌ مُلْحَقَةٌ فِيهِ، وَلَيْسَتْ مِنْهُ. وَاللَّهُ أَعْلَمُ. قُلْتُ: وَأَمَّا مَا بِأَيْدِيهِمْ مِنَ التَّوْرَاةِ الْمُعَرَّبَةِ  فَلَا يَشُكُّ عَاقِلٌ فِي تَبْدِيلِهَا، وَتَحْرِيفِ كَثِيرٍ مِنْ أَلْفَاظِهَا، وَتَغْيِيرِ الْقَصَصِ وَالْأَلْفَاظِ وَالزِّيَادَاتِ وَالنَّقْصِ الْبَيِّنِ الْوَاضِحِ، وَفِيهَا مِنَ الْكَذِبِ الْبَيِّنِ وَالْخَطَأِ الْفَاحِشِ شَيْءٌ كَثِيرٌ جِدًّا فَأَمَّا مَا يَتْلُونَهُ بِلِسَانِهِمْ، وَيَكْتُبُونَهُ بِأَقْلَامِهِمْ فَلَا اطِّلَاعَ لَنَا عَلَيْهِ وَالْمَظْنُونُ بِهِمْ أَنَّهُمْ كَذَبَةُ خَوَنَةٌ يُكْثِرُونَ الْفِرْيَةَ عَلَى اللَّهِ وَرُسُلِهِ وَكُتُبِهِ. تحريف النصارى وضلالهم وَأَمَّا النَّصَارَى  فَأَنَاجِيلُهُمُ الْأَرْبَعَةُ مِنْ طُرُقِ مُرْقُسٍ وَلُوقَا وَمَتَّى وَيُوحَنَّا، أَشَدُّ اخْتِلَافًا وَأَكْثَرُ زِيَادَةً وَنَقْصًا وَأَفْحَشُ تَفَاوُتًا مِنَ التَّوْرَاةِ وَقَدْ خَالَفُوا أَحْكَامَ التَّوْرَاةِ وَالْإِنْجِيلِ فِي غَيْرِ مَا شَيْءٍ قَدْ شَرَعُوهُ لِأَنْفُسِهِمْ، فَمِنْ ذَلِكَ صَلَاتُهُمْ إِلَى الشَّرْقِ، وَلَيْسَتْ مَنْصُوصًا عَلَيْهَا وَلَا مَأْمُورًا بِهَا فِي شَيْءٍ مِنَ الْأَنَاجِيلِ الْأَرْبَعَةِ، وَهَكَذَا تَصْوِيرُهُمْ كَنَائِسَهُمْ، وَتَرْكُهُمُ الْخِتَانَ، وَنَقْلُهُمْ صِيَامَهُمْ إِلَى زَمَنِ الرَّبِيعِ، وَزِيَادَتُهُ فِيهِ إِلَى خَمْسِينَ يَوْمًا، وَأَكَلُهُمُ الْخِنْزِيرَ، وَوَضْعُهُمُ الْأَمَانَةَ الْكَبِيرَةَ، وَإِنَّمَا هِيَ الْخِيَانَةُ الصَّغِيرَةُ الْحَقِيرَةُ، وَالرَّهْبَانِيَّةُ، وَهِيَ تَرْكُ التَّزْوِيجِ لِمَنْ أَرَادَ التَّعَبُّدَ، وَتَحْرِيمَهُ عَلَيْهِ، وَكَتْبُهُمُ الْقَوَانِينَ الَّتِي وَضَعَتْهَا لَهُمُ الْأَسَاقِفَةُ الثَّلَاثُمِائَةِ وَالثَّمَانِيَةَ عَشَرَ. فَكُلُّ هَذِهِ الْأَشْيَاءِ ابْتَدَعُوهَا، وَوَضَعُوهَا فِي أَيَّامِ قُسْطَنْطِينَ بْنِ قَسْطَسَ بَانِي الْقُسْطَنْطِينِيَّةَ وَكَانَ زَمَنُهُ بَعْدَ الْمَسِيحِ بِثَلَاثِمِائَةِ سَنَةٍ وَكَانَ أَبُوهُ أَحَدَ مُلُوكِ الرُّومِ، وَتَزَوَّجَ أُمَّهُ هِيلَانَةَ فِي بَعْضِ أَسْفَارِهِ لِلصَّيْدِ مِنْ بِلَادِ حَرَّانَ وَكَانَتْ نَصْرَانِيَّةً عَلَى دِينِ الرَّهَابِينَ الْمُتَقَدِّمِينَ فَلَمَّا وُلِدَ لَهَا مِنْهُ قُسْطَنْطِينُ الْمَذْكُورُ تَعَلَّمَ الْفَلْسَفَةَ وَمَهَرَ فِيهَا، وَصَارَ فِيهِ مَيْلٌ بَعْضَ الشَّيْءِ إِلَى النَّصْرَانِيَّةِ الَّتِي أُمُّهُ عَلَيْهَا فَعَظَّمَ الْقَائِمِينَ بِهَا بَعْضَ الشَّيْءِ وَهُوَ عَلَى اعْتِقَادِ الْفَلَاسِفَةِ فَلَمَّا مَاتَ أَبَوْهُ، وَاسْتَقَلَّ هُوَ فِي الْمَمْلَكَةِ سَارَ فِي رَعِيَّتِهِ سِيرَةً عَادِلَةً فَأَحَبَّهُ النَّاسُ وَسَادَ فِيهِمْ، وَغَلَبَ عَلَى مَلِكِ الشَّامِ بِأَسْرِهِ مَعَ الْجَزِيرَةِ، وَعَظُمَ شَأْنُهُ. وَكَانَ أَوَّلَ الْقَيَاصِرَةِ، ثُمَّ اتَّفَقَ اخْتِلَافٌ فِي زَمَانِهِ بَيْنَ النَّصَارَى، وَمُنَازَعَةٌ وَقَعَتْ بَيْنَ بِطْرِيقِ الْإِسْكَنْدَرِيَّةِ إِكْصَنْدَرُوسَ وَبَيْنَ رَجُلٍ مِنْ عُلَمَائِهِمْ يُقَالَ لَهُ: عَبْدُ اللَّهِ بْنُ أَرْيُوسَ فَذَهَبَ إِكْصَنْدَرُوسَ إِلَى أَنَّ عِيسَى ابْنُ اللَّهِ، - تَعَالَى اللَّهُ عَنْ قَوْلِهِ - وَذَهَبَ ابْنُ أَرْيُوسَ إِلَى أَنَّ عِيسَى عَبْدُ اللَّهِ وَرَسُولُهُ، وَاتَّبَعَهُ عَلَى هَذَا طَائِفَةٌ مِنَ النَّصَارَى، وَأَصْفَقَ الْأَكْثَرُونَ الْأَخْسَرُونَ عَلَى قَوْلِ بِطَرِيقِهِمْ، وَمَنْعِ ابْنِ أَرْيُوسَ مِنْ دُخُولِ الْكَنِيسَةِ هُوَ وَأَصْحَابُهُ، فَذَهَبَ يَسْتَعْدِي عَلَى إِكْصَنْدَرُوسَ وَأَصْحَابِهِ إِلَى الْمَلِكِ قُسْطَنْطِينَ، فَسَأَلَهُ الْمَلِكُ عَنْ مَقَالَتِهِ فَعَرَضَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ أَرْيُوسَ مَا يَقُولُ فِي الْمَسِيحِ مِنْ أَنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ، وَاحْتَجَّ عَلَى ذَلِكَ فَمَالَ إِلَيْهِ، وَجَنَحَ إِلَى قَوْلِهِ فَقَالَ لَهُ قَائِلُونَ: فَيَنْبَغِي أَنْ تَبْعَثَ إِلَى خَصْمِهِ فَتَسْمَعُ كَلَامَهُ فَأَمَرَ الْمَلِكُ بِإِحْضَارِهِ، وَطَلَبَ مِنْ سَائِرِ الْأَقَالِيمِ كُلَّ أُسْقُفٍ، وَكُلَّ مَنْ عِنْدَهُ عِلْمٌ فِي دِينِ النَّصْرَانِيَّةِ، وَجَمَعَ الْبَطَارِقَةَ الْأَرْبَعَةَ مِنَ الْقُدْسِ، وَأَنْطَاكِيَةَ وَرُومِيَّةَ وَالْإِسْكَنْدَرِيَّةَ فَيُقَالَ: إِنَّهُمُ اجْتَمَعُوا فِي مُدَّةِ سَنَةٍ وَشَهْرَيْنِ مَا يَزِيدُ عَلَى أَلْفَيْ أُسْقُفٍ. فَجَمَعَهُمْ فِي مَجْلِسٍ وَاحِدٍ وَهُوَ الْمَجْمَعُ الْأَوَّلُ مِنْ مَجَامِعِهِمُ الثَّلَاثَةِ الْمَشْهُورَةِ، وَهُمْ مُخْتَلِفُونَ اخْتِلَافًا مُتَبَايِنًا مُنْتَشِرًا جِدًّا فَمِنْهُمُ الشِّرْذِمَةُ عَلَى الْمَقَالَةِ الَّتِي لَا يُوَافِقُهُمْ أَحَدٌ مِنَ الْبَاقِينَ عَلَيْهَا فَهَؤُلَاءِ خَمْسُونَ عَلَى مَقَالَةٍ، وَهَؤُلَاءِ ثَمَانُونَ عَلَى مَقَالَةٍ أُخْرَى، وَهَؤُلَاءِ عَشَرَةٌ عَلَى مَقَالَةٍ وَأَرْبَعُونَ عَلَى أُخْرَى وَمِائَةٌ عَلَى مَقَالَةٍ وَمِائَتَانِ عَلَى مَقَالَةٍ، وَطَائِفَةٌ عَلَى مَقَالَةِ ابْنِ أَرْيُوسَ، وَجَمَاعَةٌ عَلَى مَقَالَةٍ أُخْرَى فَلَمَّا تَفَاقَمَ أَمْرُهُمْ، وَانْتَشَرَ اخْتِلَافُهُمْ حَارَ فِيهِمُ الْمَلِكُ قُسْطَنْطِينُ، مَعَ أَنَّهُ سَيِّئُ الظَّنِّ بِمَا عَدَا دِينَ الصَّابِئِينَ مِنْ أَسْلَافِهِ الْيُونَانِيِّينَ فَعَمَدَ إِلَى أَكْثَرِ جَمَاعَةٍ مِنْهُمْ عَلَى مَقَالَةٍ مِنْ مَقَالَاتِهِمْ فَوَجَدَهُمْ ثَلَاثَمِائَةٍ وَثَمَانِيَةَ عَشَرَ أُسْقُفًا قَدِ اجْتَمَعُوا عَلَى مَقَالَةِ إِكْصَنْدَرُوسَ، وَلَمْ يَجِدْ طَائِفَةً بَلَغَتْ عِدَّتَهُمْ فَقَالَ: هَؤُلَاءِ أَوْلَى بِنَصْرِ قَوْلِهِمْ ; لِأَنَّهُمْ أَكْثَرُ الْفِرَقِ فَاجْتَمَعَ بِهِمْ خُصُوصًا، وَوَضْعَ سَيْفَهُ وَخَاتَمَهُ إِلَيْهِمْ، وَقَالَ: إِنِّي رَأَيْتُكُمْ أَكْثَرَ الْفِرَقِ قَدِ اجْتَمَعْتُمْ عَلَى مَقَالَتِكُمْ هَذِهِ فَأَنَا أَنْصُرُهَا وَأَذْهَبُ إِلَيْهَا فَسَجَدُوا لَهُ، وَطَلَبَ مِنْهُمْ أَنْ يَضَعُوا لَهُ كِتَابًا فِي الْأَحْكَامِ، وَأَنْ تَكُونَ الصَّلَاةُ إِلَى الشَّرْقِ ; لِأَنَّهَا مَطْلِعُ الْكَوَاكِبِ النَّيِّرَةِ، وَأَنْ يُصَوِّرُوا فِي كَنَائِسِهِمْ صُوَرًا لَهَا جُثَثٌ فَصَالَحُوهُ عَلَى أَنْ تَكُونَ فِي الْحِيطَانِ فَلَمَّا تَوَافَقُوا عَلَى ذَلِكَ أَخَذَ فِي نَصْرِهِمْ، وَإِظْهَارِ كَلِمَتِهِمْ وَإِقَامَةِ مَقَالَتِهِمْ، وَإِبْعَادِ مَنْ خَالَفَهُمْ وَتَضْعِيفِ رَأْيِهِ وَقَوْلِهِ، فَظَهَرَ أَصْحَابُهُ بِجَاهِهِ عَلَى مُخَالِفِهِمْ وَانْتَصَرُوا عَلَيْهِمْ، وَأَمَرَ بِبِنَاءِ الْكَنَائِسِ عَلَى دِينِهِمْ، وَهُمُ الْمَلِكِيَّةُ ; نِسْبَةً إِلَى دِينِ الْمَلِكِ فَبُنِيَ فِي أَيَّامِ قُسْطَنْطِينَ بِالشَّامِ وَغَيْرِهَا فِي الْمَدَائِنِ وَالْقُرَى أَزِيدُ مِنْ ثِنْتَيْ عَشْرَةَ أَلْفَ كَنِيسَةٍ، وَاعْتَنَى الْمَلِكُ بِبِنَاءِ بَيْتِ لَحْمٍ يَعْنِي عَلَى مَكَانِ مَوْلِدِ الْمَسِيحِ، وَبَنَتْ أُمُّهُ هِيلَانَةُ قُمَامَةَ بَيْتِ الْمَقْدِسِ عَلَى مَكَانِ الْمَصْلُوبِ الَّذِي زَعَمَتِ الْيَهُودُ وَالنَّصَارَى بِجَهْلِهِمْ، وَقِلَّةِ عَقْلِهِمْ أَنَّهُ الْمَسِيحُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، وَيُقَالُ: إِنَّهُ قَتَلَ مَنْ عَدَا أُولَئِكَ، وَخَدَّ لَهُمُ الْأَخَادِيدَ فِي الْأَرْضِ، وَأَجَّجَ فِيهَا النَّارَ وَأَحْرَقَهُمْ بِهَا، كَمَا ذَكَرْنَاهُ فِي سُورَةِ الْبُرُوجِ. وَعَظُمَ دِينُ النَّصْرَانِيَّةِ، وَظَهَرَ أَمْرُهُ جِدًّا بِسَبَبِ الْمَلِكِ قُسْطَنْطِينَ وَقَدْ أَفْسَدَهُ عَلَيْهِمْ فَسَادًا لَا صَلَاحَ لَهُ وَلَا نَجَاحَ مَعَهُ وَلَا فَلَاحَ عِنْدِهِ، وَكَثُرَتْ أَعْيَادُهُمْ بِسَبَبِ عُظَمَائِهِمْ، وَكَثُرَتْ كَنَائِسُهُمْ عَلَى أَسْمَاءِ عُبَّادِهِمْ، وَتَفَاقَمَ كُفْرُهُمْ، وَغَلُظَتْ مُصِيبَتُهُمْ، وَتَخَلَّدَ ضَلَالُهُمْ، وَعَظُمَ وَبَالُهُمْ، وَلَمْ يَهْدِ اللَّهُ قُلُوبَهُمْ وَلَا أَصْلَحَ بَالَهُمْ بَلْ صَرَفَ قُلُوبَهُمْ عَنِ الْحَقِّ، وَأَمَالَ عَنِ الِاسْتِقَامَةِ حَالَهُمْ، ثُمَّ اجْتَمَعُوا بَعْدَ ذَلِكَ مَجْمَعَيْنِ فِي قَضِيَّةِ النُّسْطُورِيَّةِ وَالْيَعْقُوبِيَّةِ، وَكُلُّ فِرْقَةٍ مِنْ هَؤُلَاءِ تُكَفِّرُ الْأُخْرَى، وَتَعْتَقِدُ تَخْلِيدَهُمْ فِي نَارِ جَهَنَّمَ وَلَا تَرَى مُجَامَعَتَهُمْ فِي الْمَعَابِدِ وَالْكَنَائِسِ، وَكُلُّهُمْ يَقُولُ بِالْأَقَانِيمِ الثَّلَاثَةِ: أُقْنُومِ الْأَبِ، وَأُقْنُومِ الِابْنِ، وَأُقْنُومِ الْكَلِمَةِ، وَلَكِنْ بَيْنَهُمُ اخْتِلَافٌ فِي الْحُلُولِ وَالِاتِّحَادِ فِيمَا بَيْنُ اللَّاهُوتِ وَالنَّاسُوتِ هَلْ تَدَرَّعَهُ أَوْ حَلَّ فِيهِ أَوِ اتَّحَدَ بِهِ، وَاخْتِلَافُهُمْ فِي ذَلِكَ شَدِيدٌ، وَكُفْرُهُمْ بِسَبَبِهِ غَلِيظٌ، وَكُلُّهُمْ عَلَى الْبَاطِلِ إِلَّا مَنْ قَالَ مِنَ الْأَرْيُوسِيَّةِ أَصْحَابِ عَبْدِ اللَّهِ بْنِ أَرْيُوسَ: إِنَّ الْمَسِيحَ عَبْدُ اللَّهِ وَرَسُولُهُ وَابْنُ أَمَتِهِ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ. كَمَا يَقُولُ الْمُسْلِمُونَ فِيهِ سَوَاءٌ، وَلَكِنْ لَمَّا اسْتَقَرَّ أَمْرُ الْأَرْيُوسِيَّةِ عَلَى هَذِهِ الْمَقَالَةِ تَسَلَّطَ عَلَيْهِمُ الْفَرْقُ الثَّلَاثَةُ بِالْإِبْعَادِ وَالطَّرْدِ حَتَّى قَلُّوا فَلَا يُعْرَفُ الْيَوْمَ مِنْهُمْ أَحَدٌ فِيمَا نَعْلَمُ. وَاللَّهُ أَعْلَمُ.

     ✧ The distortion of the People of the Book and their alteration of their religions As for the Jews, God sent down to them the Torah by the hand of Moses b. ʿImrān ﷺ, and it was as God Almighty said: “Then We gave Moses the Book, complete for him who does good, and an explanation of all things” [al-Anʿām: 154]. And He Almighty said: “Say: Who sent down the Book which Moses brought as a light and a guidance for people? You make it into parchments, disclosing some of it and concealing much” [al-Anʿām: 91]. And He Almighty said: “And We gave Moses and Aaron the Criterion, and a light and a reminder for the God-fearing” [al-Anbiyāʾ: 48]. And He Almighty said: “And We gave them the clear Book, and guided them to the straight path” [al-Ṣāffāt: 117, 118]. And He Almighty said: “Indeed, We sent down the Torah, in which is guidance and light. The prophets who submitted judged by it for those who were Jews, as did the rabbis and the scholars, by what they were entrusted with of God's Book, and they were witnesses to it. So do not fear people but fear Me, and do not sell My verses for a small price. And whoever does not judge by what God has sent down—those are the disbelievers” [al-Māʾidah: 44]. So they used to judge by it and adhere to it for a period of time, then they began to distort it, alter it, change it, interpret it wrongly, and introduce what was not part of it, as God Almighty said: “And indeed, there is a party among them who twist their tongues with the Book so that you may think it is from the Book, but it is not from the Book. And they say, 'It is from God,' but it is not from God, and they knowingly speak lies against God” [Āl ʿImrān: 78]. So He Almighty informed that they explain it wrongly, interpret it wrongly, and place it not in its proper positions. And there is no disagreement among scholars about this: that they manipulate its meanings and carry it to other than what is intended, as they altered the ruling of stoning and blackening [the face] while the word “stoning” remained in it. And as they used to leave alone a noble if he stole among them, and if a weak person stole among them they carried out the punishment on him, even though they were commanded to carry out the punishment and amputation on the noble and the lowly. The Jews' alteration of the words of the Torah As for the alteration of its words, some said that all of it was altered, and others said it was not altered, arguing with God Almighty's saying: “And how do they make you judge while they have the Torah, in which is God's ruling?” [al-Māʾidah: 43], and His saying: “whom they find written with them in the Torah and the Gospel, commanding them to what is right and forbidding them from what is wrong, and making lawful for them the good things” [al-Aʿrāf: 157] to the end of the verse, and His saying: “Say: Then bring the Torah and recite it, if you are truthful” [Āl ʿImrān: 93], and with the story of stoning, for they—as established in the two Ṣaḥīḥs from Ibn ʿUmar, and in Ṣaḥīḥ Muslim from al-Barāʾ b. ʿĀzib and Jābir b. ʿAbd Allāh, and in the Sunan from Abū Hurayrah and others—when they brought their dispute to the Messenger of God ﷺ regarding the case of the Jewish man and woman who committed adultery, he said to them: “What do you find in the Torah concerning stoning?” They said: “We disgrace them and they are flogged.” So the Messenger of God ﷺ ordered them to bring the Torah. When they brought it and began to read it while concealing the verse of stoning in it, ʿAbd Allāh b. Ṣūriyā placed his hand over the verse of stoning and read what was before it and what was after it. The Messenger of God ﷺ said to him: “Raise your hand, O one-eyed one.” He raised his hand, and there was the verse of stoning. The Messenger of God ﷺ ordered both of them to be stoned, and said: “O God, I am the first to revive Your command when they had killed it.” In Abū Dāwūd's narration, when they brought it, he removed the cushion from beneath him and placed it under it, and said: “I believe in you and in the One who sent you down.” Some mentioned that he stood up for it. I have not found its chain of transmission. God knows best. All of this is problematic for what many theologians and others say: that the Torah's continuous transmission was cut off in the time of Nebuchadnezzar, and no one remained who memorized it except Ezra. Then Ezra, if he was a prophet, is infallible, and continuous transmission up to an infallible person suffices—unless it is said that it did not reach him by continuous transmission. But after him there were Zechariah, John, and Jesus, all of whom adhered to the Torah. If it had not been sound and acted upon, they would not have relied on it, for they are infallible prophets. Moreover, God Almighty, in what He sent down to His Messenger Muhammad, the Seal of the Prophets, may God's prayers and ﷺ and upon all the prophets, rebuked the Jews for their corrupt intention when they turned away from what they believed to be sound among them—and what they were strictly commanded to do—to seeking judgment from the Messenger of God ﷺ, while they obstinately opposed what he brought. But because, in their claim, there was something that agreed with what they had innovated of flogging and blackening, which contradicted what God had strictly commanded, they said: “If he judges for you with flogging and blackening, accept it, and you will have excused yourselves by the judgment of a prophet for you before God on the Day of Resurrection. And if he does not judge with this but rather with stoning, then beware of accepting it from him.” So God Almighty rebuked them for this corrupt intention, which was driven only by corrupt desire and following whim, not the true religion, and said: “And how do they make you judge while they have the Torah, in which is God's ruling? Then they turn away after that, and those are not believers. Indeed, We sent down the Torah, in which is guidance and light. The prophets who submitted judged by it for those who were Jews, as did the rabbis and the scholars, by what they were entrusted with of God's Book” [al-Māʾidah: 43, 44] to the end of the verse. Thus when he judged with stoning, he said: “O God, I am the first to revive Your command when they had killed it.” And he asked them what led them to this, and why they abandoned God's command that was in their hands. They said: “Adultery has become widespread among our nobles, and we were unable to carry it out on them. We used to stone those who committed adultery among our weak ones, so we said: Come to a matter that we apply equally to noble and lowly, and we agreed upon flogging and blackening.” This is part of their distortion, alteration, change, and false interpretation. And they only did this in meanings, while the word “stoning” remained in their Book, as indicated by the agreed-upon hadith. Therefore those who hold this opinion say: Their alteration occurred only in meanings, while the words remain, and they are a proof against them. For if they had established all that is in their Book, that would have led them to follow the truth and follow the Messenger Muhammad ﷺ, as God Almighty said: “Those who follow the Messenger, the unlettered Prophet, whom they find written with them in the Torah and the Gospel, commanding them to what is right and forbidding them from what is wrong, and making lawful for them the good things and prohibiting for them the bad things, and relieving them of their burden and the shackles that were upon them” [al-Aʿrāf: 157] to the end of the verse. And He Almighty said: “If only they had established the Torah and the Gospel and what was sent down to them from their Lord, they would have eaten from above them and from beneath their feet. Among them is a moderate community” [al-Māʾidah: 66] to the end of the verse. And He Almighty said: “Say: O People of the Book, you are on nothing until you establish the Torah and the Gospel and what has been sent down to you from your Lord” [al-Māʾidah: 68] to the end of the verse. This doctrine—the view that alteration occurred only in its meanings, not in its words—al-Bukhārī cited from Ibn ʿAbbās at the end of his Ṣaḥīḥ, and he affirmed it without rejecting it. The learned Imam Fakhr al-Dīn al-Rāzī cited it in his Tafsīr from most theologians. A ritually impure person touching the Torah The Hanafī jurists held that it is not permissible for a ritually impure person (junub) to touch the Torah while in a state of minor impurity. Al-Ḥannāṭī cited this in his Fatāwā from some of al-Shāfiʿī's companions, and it is very strange. Other scholars took a middle position between these two views, among them our shaykh, the learned Imam Abū al-ʿAbbās Ibn Taymiyyah, may God have mercy on him. He said: As for those who say that all of it has been altered from beginning to end, and not a single letter remains unchanged, that is unlikely. Likewise, those who say that nothing of it has been altered at all is also unlikely. The truth is that alteration and change entered it, and they manipulated some of its words by additions and omissions just as they manipulated its meanings. This is known upon reflection, and its full exposition belongs elsewhere. God knows best. As in their saying in the story of the sacrifice: “Sacrifice your son, your only one,” and in one version: “your firstborn, Isaac,” the word “Isaac” is an inserted addition without doubt, because the only one—i.e., the firstborn—is Ishmael, since he was born fourteen years before Isaac. So how could the only firstborn be Isaac?! They were driven to this by envy of the Arabs, lest their father be the one sacrificed, and they wanted to take this virtue for themselves, so they added that to God's Book as a fabrication against God and His Messenger. Many of the early and later generations have been deceived by this addition and agreed with them that the one sacrificed was Isaac, but the correct view is that the one sacrificed was Ishmael, as we have previously stated. God knows best. Similarly, in the Samaritan Torah, in the Ten Commandments, there is an addition commanding one to face Mount Ṭūr in prayer, which is not in the other copies of the Jews and Christians. Likewise, in the transmitted Psalms of David ﷺ, there is much difference, and in it are things that are added and appended to it but are not part of it. God knows best. I say: As for the Arabic translation of the Torah that they have, no reasonable person doubts its alteration and the distortion of many of its words, and the changing of stories, words, additions, and clear, evident omissions. In it there is a great deal of clear lies and gross errors. As for what they recite with their tongues and write with their pens, we have no access to it, and it is presumed of them that they are liars and traitors, frequently fabricating against God, His messengers, and His books. The distortion of the Christians and their misguidance As for the Christians, their four Gospels, from the paths of Mark, Luke, Matthew, and John, are more severely contradictory, with more additions and omissions and more gross disparity than the Torah. They have contradicted the rulings of the Torah and the Gospel in many things that they legislated for themselves. Among those is their prayer toward the east, which is not stipulated or commanded in any of the four Gospels. Likewise, their depiction of images in their churches, their abandonment of circumcision, their transferring their fast to springtime and increasing it to fifty days, their eating of pork, their institution of the great trust, whereas it is only a small, insignificant trust, and monasticism, which is the abandonment of marriage for those who want to devote themselves to worship and making it forbidden for them, and their writing of the canons that the three hundred and eighteen bishops established for them. All these things they innovated and established in the days of Constantine b. Constas, the founder of Constantinople. His time was three hundred years after the Messiah. His father was one of the kings of the Romans, and he married his mother Helena during one of his hunting trips from the land of Ḥarrān. She was a Christian following the religion of the earlier monks. When Constantine was born to her from him, he learned philosophy and became skilled in it, and he had some slight inclination toward the Christianity that his mother followed, so he honored its adherents somewhat, while still holding the beliefs of the philosophers. When his father died and he became independent in the kingdom, he dealt justly with his subjects, so the people loved him and he prevailed among them, and he conquered the entire kingdom of Syria along with the Jazīrah, and his importance grew. He was the first of the Caesars. Then in his time there occurred a disagreement among the Christians and a dispute between the Patriarch of Alexandria, Alexander, and a man among their scholars called ʿAbd Allāh b. Arius. Alexander held that Jesus is the son of God—exalted be God above what they say—while Ibn Arius held that Jesus is the servant of God and His messenger, and a group of Christians followed him on this. The majority, the losers, agreed unanimously on the saying of their patriarch and prevented Ibn Arius and his companions from entering the church. He went to seek redress against Alexander and his companions from King Constantine. The king asked him about his statement, and ʿAbd Allāh b. Arius presented to him what he said about the Messiah: that he is the servant of God and His messenger, and he argued for that, so the king inclined to him and leaned toward his view. Some said to him: “You should send for his opponent and hear his words.” The king ordered him to be brought, and he summoned from all the provinces every bishop and everyone who had knowledge of the Christian religion, and he gathered the four patriarchs from Jerusalem, Antioch, Rome, and Alexandria. It is said that they gathered over a period of one year and two months, more than two thousand bishops. So he gathered them in a single assembly, which was the first of their three well-known assemblies, while they were in extreme, widespread disagreement. Among them was a faction holding a doctrine with which none of the others agreed—these were fifty upon a doctrine, and those were eighty upon another doctrine, and these were ten upon a doctrine, and forty upon another, and a hundred upon a doctrine, and two hundred upon a doctrine, and a group upon the doctrine of Ibn Ariyūs, and a party upon another doctrine. When their affair became grave and their disagreement widespread, King Constantine was bewildered by them, despite his ill opinion of anything other than the religion of the Sabians, his Greek ancestors. He sought the largest group among them upon one of their doctrines, and found them to be three hundred and eighteen bishops who had united upon the doctrine of Alexander. He found no faction whose number reached theirs, so he said: 'These are most deserving of support for their view, because they are the largest faction.' He met with them privately, placed his sword and signet before them, and said: 'I have seen you as the largest faction united upon this doctrine of yours, so I shall support it and adopt it.' They prostrated to him, and he requested that they compose for him a book of laws, and that prayer be towards the east because it is the rising place of the luminous stars, and that they depict in their churches images with bodies. They agreed with him that these be on the walls. When they concurred on that, he began to support them, make their word prevail, establish their doctrine, and banish those who opposed them, weakening their opinion and statement. His supporters prevailed through his prestige over their opponents and were victorious over them. He ordered the building of churches according to their religion, and they are the Melkites, named after the religion of the king. In the days of Constantine, more than twelve thousand churches were built in Syria and elsewhere, in cities and villages. The king took care to build Bethlehem, meaning on the place of the Messiah's birth, and his mother Helena built the Church of the Holy Sepulchre in Jerusalem over the place of the crucified one, whom the Jews and Christians in their ignorance and lack of reason claimed to be the Messiah ﷺ. It is said that he killed those besides them, dug trenches for them in the earth, kindled fires in them, and burned them with it, as we mentioned in Sūrat al-Burūj. The religion of Christianity became great, and its affair became very prominent because of King Constantine, but he corrupted it for them with a corruption that has no remedy, no success with it, and no prosperity in it. Their festivals multiplied because of their great ones, and their churches multiplied bearing the names of their devotees. Their disbelief became grave, their calamity thickened, their misguidance became everlasting, and their burden became heavy. Allah did not guide their hearts nor set their condition aright; rather, He turned their hearts away from the truth and diverted their state from uprightness. Then after that they convened two more assemblies regarding the question of Nestorianism and Jacobitism, and each of these factions declares the other an infidel and believes in their everlasting abode in the fire of Hell, and does not deem it permissible to gather with them in temples and churches. All of them profess the three hypostases: the hypostasis of the Father, the hypostasis of the Son, and the hypostasis of the Word, but there is disagreement among them concerning the incarnation and the union between the divinity and the humanity—whether He clothed Himself with it, dwelt in it, or united with it. Their disagreement over that is severe, and their disbelief because of it is gross. All of them are upon falsehood except those of the Arians, the followers of ʿAbd Allāh b. Ariyūs, who said: 'The Messiah is the servant of Allah and His messenger, the son of His maidservant, and His word which He cast to Mary, and a spirit from Him,' just as the Muslims say about him exactly. But when the affair of the Arians settled upon this doctrine, the three factions gained power over them with banishment and expulsion until they became few, and no one of them is known today, as far as we know. And Allah knows best.

404. Tarikh (al-Tabari) 404No grade recorded

     وَقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ مَسْعُودٍ ؓ قَالَ سَمِعْتُ رَجُلًا قَرَأَ آيَةً، وَسَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقْرَأُ خِلَافَهَا فَجِئْتُ بِهِ النَّبِيَّ ﷺ فَأَخْبَرْتُهُ فَعَرَفْتُ فِي وَجْهِهِ الْكَرَاهِيَةَ، وَقَالَ: كِلَاكُمَا مُحْسِنٌ وَلَا تَخْتَلِفُوا فَإِنَّ مَنْ كَانَ قَبْلَكُمُ اخْتَلَفُوا فَهَلَكُوا تَفَرَّدَ بِهِ الْبُخَارِيُّ دُونَ مُسْلِمٍ. وقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ شِهَابٍ قَالَ: قَالَ أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ: إِنَّ أَبَا هُرَيْرَةَ قَالَ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّ الْيَهُودَ وَالنَّصَارَى لَا يَصْبِغُونَ فَخَالِفُوهُمْ تَفَرَّدَ بِهِ دُونَ مُسْلِمٍ، وَفِي سُنَنِ أَبِي دَاوُدَ صَلُّوا فِي نِعَالِكُمْ خَالِفُوا الْيَهُودَ.. وقَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ ( سَمِعْتُ عُمَرَ ؓ يَقُولُ: قَاتَلَ اللَّهُ فُلَانًا أَلَمْ يَعْلَمْ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَعَنَ اللَّهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ ابْنِ عُيَيْنَةَ، وَمِنْ حَدِيثِ عَمْرِو بْنِ دِينَارٍ بِهِ. ثُمَّ قَالَ الْبُخَارِيُّ تَابَعَهُ جَابِرٌ، وَأَبُو هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ. وقَالَ الْبُخَارِيُّ: بسنده عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: ذَكَرُوا النَّارَ وَالنَّاقُوسَ فَذَكَرُوا الْيَهُودَ وَالنَّصَارَى، فَأُمِرَ بِلَالٌ أَنْ يَشْفَعَ الْأَذَانَ، وَأَنْ يُوْتِرَ الْإِقَامَةَ وَأَخْرَجَهُ بَقِيَّةُ الْجَمَاعَةِ مِنْ حَدِيثِ أَبِي قِلَابَةَ عَبْدِ اللَّهِ بْنِ زَيْدٍ الْجَرْمِيِّ بِهِ. وَالْمَقْصُودُ مِنْ هَذَا مُخَالَفَةُ أَهْلِ الْكِتَابِ فِي جَمِيعِ شِعَارِهِمْ  فَإِنَّ رَسُولَ اللَّهِ ﷺ لَمَّا قَدِمَ الْمَدِينَةَ كَانَ الْمُسْلِمُونَ يَتَحَيَّنُونَ وَقْتَ الصَّلَاةِ بِغَيْرِ دَعْوَةٍ إِلَيْهَا، ثُمَّ أَمَرَ مَنْ يُنَادِي فِيهِمْ وَقْتَ الصَّلَاةِ: الصَّلَاةُ جَامِعَةٌ، ثُمَّ أَرَادُوا أَنْ يَدْعُوَا إِلَيْهَا بِشَيْءٍ يَعْرِفُهُ النَّاسُ فَقَالَ قَائِلُونَ: نَضْرِبُ بِالنَّاقُوسِ، وَقَالَ آخَرُ: نُورِي نَارًا فَكَرِهُوا ذَلِكَ لِمُشَابِهَةِ أَهْلِ الْكِتَابِ فَأُرِيَ عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ عَبْدِ رَبِّهِ الْأَنْصَارِيُّ فِي مَنَامِهِ الْأَذَانَ، فَقَصَّهَا عَلَى رَسُولِ اللَّهِ ﷺ فَأَمَرَ بِلَالًا فَنَادَى بِهِ كَمَا هُوَ مَبْسُوطٌ فِي مَوْضِعِهِ مِنْ بَابِ الْأَذَانِ فِي كِتَابِ " الْأَحْكَامِ ". وقَالَ الْبُخَارِيُّ بسنده أَنَّ عَائِشَةَ، وَابْنَ عَبَّاسٍ قَالَا: لَمَّا نُزِلَ بِرَسُولِ اللَّهِ ﷺ طَفِقَ يَطْرَحُ خَمِيصَةً عَلَى وَجْهِهِ فَاذَا اغْتَمَّ كَشَفَهَا عَنْ وَجْهِهِ فَقَالَ وَهُوَ كَذَلِكَ: لَعْنَةُ اللَّهِ عَلَى الْيَهُودِ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ يُحَذِّرُ مَا صَنَعُوا وَهَكَذَا رَوَاهُ فِي غَيْرِ مَوْضِعٍ، وَمُسْلِمٌ مِنْ طُرُقٍ عَنِ الزُّهْرِيِّ بِهِ. وقَالَ الْبُخَارِيُّ بسنده عَنْ أَبِي سَعِيدٍ أَنَّ النَّبِيَّ ﷺ قَالَ: لَتَتَّبِعُنَّ سُنَنَ مَنْ قَبْلَكُمْ شِبْرًا بِشِبْرٍ، وَذِرَاعًا بِذِرَاعٍ حَتَّى لَوْ سَلَكُوا جُحْرَ ضَبٍّ لَسَلَكْتُمُوهُ، قُلْنَا: يَا رَسُولَ اللَّهِ الْيَهُودَ وَالنَّصَارَى، قَالَ النَّبِيَّ ﷺ: فَمَنْ ؟ ! وَهَكَذَا رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ زَيْدِ بْنِ أَسْلَمَ بِهِ. وَالْمَقْصُودُ مِنْ هَذِهِ الْأَخْبَارِ عَمَّا يَقَعُ مِنَ الْأَقْوَالِ وَالْأَفْعَالِ الْمَنْهِيِّ عَنْهَا شَرْعًا مِمَّا يُشَابِهُ أَهْلَ الْكِتَابِ قَبْلَنَا فَإِنَّ اللَّهَ وَرَسُولَهُ يَنْهَيَانِ عَنْ مُشَابِهَتِهِمْ فِي أَقْوَالِهِمْ وَأَفْعَالِهِمْ حَتَّى وَلَوْ كَانَ قَصْدُ الْمُؤْمِنِ خَيْرًا، لَكِنَّهُ تَشَبَّهَ بِفِعْلِهِ فِي الظَّاهِرِ مِنْ فِعْلِهِمْ. وَكَمَا نُهِيَ عَنِ الصَّلَاةِ عِنْدَ طُلُوعِ الشَّمْسِ وَعِنْدَ غُرُوبِهَا;  لِئَلَّا يُشَابِهَ الْمُشْرِكِينَ الَّذِينَ يَسْجُدُونَ لِلشَّمْسِ حِينَئِذٍ، وَإِنْ كَانَ الْمُؤْمِنُ لَا يَخْطُرُ بِبَالِهِ شَيْءٌ مِنْ ذَلِكَ بِالْكُلِّيَّةِ. وَهَكَذَا قَوْلُهُ تَعَالَى يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا وَاسْمَعُوا وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ   [ الْبَقَرَةِ: 104 ] فَكَانَ الْكُفَّارُ يَقُولُونَ لِلنَّبِيِّ ﷺ فِي كَلَامِهِمْ مَعَهُ: رَاعِ نَا أَيِ: انْظُرْ إِلَيْنَا بِبَصَرِكَ، وَاسْمَعْ كَلَامَنَا، وَيَقْصِدُونَ بِقَوْلِهِمْ: رَاعِنَا مِنَ الرُّعُونَةِ فَنُهِيَ الْمُؤْمِنُونَ أَنْ يَقُولُوا ذَلِكَ، وَإِنْ كَانَ لَا يَخْطُرُ بِبَالِ أَحَدٍ مِنْهُمْ هَذَا أَبَدًا. فَقَدْ رَوَى الْإِمَامُ أَحْمَدُ وَالتِّرْمِذِيُّ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ بُعِثْتُ بِالسَّيْفِ بَيْنَ يَدَيِ السَّاعَةِ حَتَّى يُعْبَدَ اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ فَلَيْسَ لِلْمُسْلِمِ أَنْ يَتَشَبَّهَ بِهِمْ; لَا فِي عِبَادَاتِهِمْ وَلَا مَوَاسِمِهِمْ وَلَا فِي أَعْيَادِهِمْ; لِأَنَّ اللَّهَ تَعَالَى شَرَّفَ هَذِهِ الْأُمَّةَ بِخَاتَمِ الْأَنْبِيَاءِ الَّذِي شَرَعَ لَهُ الدِّينَ الْعَظِيمَ الْقَوِيمَ الشَّامِلَ الْكَامِلَ الَّذِي لَوْ كَانَ مُوسَى بْنُ عِمْرَانَ الَّذِي أُنْزِلَتْ عَلَيْهِ التَّوْرَاةُ، وَعِيسَى ابْنُ مَرْيَمَ الَّذِي أُنْزِلَ عَلَيْهِ الْإِنْجِيلُ حَيَّيْنِ، لَمْ يَكُنْ لَهُمَا شَرْعٌ مُتَّبَعٌ بَلْ لَوْ كَانَا مَوْجُودَيْنِ بَلْ وَكُلُّ الْأَنْبِيَاءِ لَمَا سَاغَ لِوَاحِدٍ مِنْهُمْ أَنْ يَكُونُ عَلَى غَيْرِ هَذِهِ الشَّرِيعَةِ الْمُطَهَّرَةِ الْمُشَرَّفَةِ الْمُكَرَّمَةِ الْمُعَظَّمَةِ، فَإِذَا كَانَ اللَّهُ تَعَالَى قَدْ مَنَّ عَلَيْنَا، بِأَنْ جَعَلَنَا مِنْ أَتْبَاعِ مُحَمَّدٍ ﷺ فَكَيْفَ يَلِيقُ بِنَا أَنْ نَتَشَبَّهَ بِقَوْمٍ، قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ [ الْمَائِدَةِ: 77 ] قَدْ بَدَّلُوا دِينَهُمْ وَحَرَّفُوهُ وَأَوَّلُوهُ حَتَّى صَارَ كَأَنَّهُ غَيْرُ مَا شُرِعَ لَهُمْ أَوَّلًا، ثُمَّ هُوَ بَعْدَ ذَلِكَ كُلُّهُ مَنْسُوخٌ وَالتَّمَسُّكُ بِالْمَنْسُوخِ حَرَامٌ لَا يَقْبَلُ اللَّهُ مِنْهُ قَلِيلًا وَلَا كَثِيرًا وَلَا فَرْقَ بَيْنَهُ وَبَيْنَ الَّذِي لَمْ يُشْرَعْ بِالْكُلِّيَّةِ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ.

     ✧ Al-Bukhārī said with his chain of transmission on the authority of Ibn Masʿūd ؓ who said: I heard a man recite a verse, and I heard the Messenger of Allah ﷺ recite something different from it, so I brought him to the Prophet ﷺ and informed him. I recognized dislike in his face, and he said: "Both of you are doing well. Do not differ, for those before you differed and were destroyed." Al-Bukhārī alone narrated it, not Muslim. Al-Bukhārī said with his chain of transmission on the authority of Ibn Shihāb who said: Abū Salamah b. ʿAbd al-Raḥmān said: Abū Hurayrah said: The Messenger of Allah ﷺ said: "The Jews and Christians do not dye (their hair), so differ from them." Al-Bukhārī alone narrated it, not Muslim. And in the Sunan of Abū Dāwūd: "Pray in your sandals; differ from the Jews." Al-Bukhārī said with his chain of transmission on the authority of Ibn ʿAbbās: I heard ʿUmar ؓ say: "May Allah fight so-and-so! Did he not know that the Messenger of Allah ﷺ said: May Allah curse the Jews; fats were forbidden to them, so they melted them and sold them." Muslim narrated it from the ḥadīth of Ibn ʿUyaynah and from the ḥadīth of ʿAmr b. Dīnār with it. Then al-Bukhārī said: Jābir and Abū Hurayrah followed him in reporting it from the Prophet ﷺ. Al-Bukhārī said with his chain of transmission on the authority of Anas b. Mālik who said: They mentioned fire and the bell, so they mentioned the Jews and Christians. Bilāl was commanded to make the call to prayer twice and the iqāmah once. The rest of the group transmitted it from the ḥadīth of Abū Qilābah ʿAbdallāh b. Zayd al-Jarmī with it. The point of this is to differ from the People of the Book in all their distinguishing marks. When the Messenger of Allah ﷺ came to Madinah, the Muslims used to watch for the time of prayer without any call to it. Then he commanded someone to call out among them at prayer time: "Prayer in congregation." Then they wanted to call to it with something people would recognize. Some said, "We strike the bell," and another said, "We light a fire." They disliked that because of resemblance to the People of the Book. Then ʿAbdallāh b. Zayd b. ʿAbd Rabbihi al-Anṣārī saw the call to prayer in a dream, and he related it to the Messenger of Allah ﷺ. He commanded Bilāl, and he called with it, as is expounded in its proper place in the chapter on the call to prayer in the book of legal rulings. Al-Bukhārī said with his chain of transmission that ʿĀʾishah and Ibn ʿAbbās said: When (death) descended upon the Messenger of Allah ﷺ, he began to throw a cloak over his face, and when he felt distressed he uncovered his face and said while in that state: "May Allah's curse be upon the Jews and Christians; they took the graves of their prophets as mosques," warning against what they did. Thus he narrated it in more than one place, and Muslim from several paths on the authority of al-Zuhrī with it. Al-Bukhārī said with his chain of transmission on the authority of Abū Saʿīd that the Prophet ﷺ said: "You will surely follow the ways of those before you, span by span and cubit by cubit, until if they entered a lizard's hole you would enter it." We said: "O Messenger of Allah, the Jews and Christians?" The Prophet ﷺ said: "Who else?" Muslim likewise narrated it from the ḥadīth of Zayd b. Aslam with it. The point of these reports about what occurs of sayings and deeds prohibited by the law that resemble the People of the Book before us is that Allah and His Messenger prohibit resembling them in their sayings and deeds, even if the believer's intention is good, because he resembles their outward action. Just as prayer at sunrise and sunset is prohibited so as not to resemble the polytheists who prostrate to the sun then, even though the believer does not think of any of that at all. Likewise His saying, exalted be He: O you who believe, do not say Rāʿinā but say Unẓurnā and listen, and for the disbelievers is a painful punishment [al-Baqarah: 104]. The disbelievers used to say to the Prophet ﷺ in their speech with him: Rāʿinā, meaning "look at us with your sight and hear our words," but by their saying Rāʿinā they intended "foolishness." So the believers were prohibited from saying that, even though none of them would ever think of this at all. Imām Aḥmad and al-Tirmidhī narrated from the ḥadīth of ʿAbdallāh b. ʿUmar from the Prophet ﷺ that he said: "I was sent with the sword before the Hour so that Allah alone may be worshipped with no partner. My provision was placed under the shade of my spear, and humiliation and abasement were placed upon whoever opposes my command. Whoever imitates a people is one of them." It is not for a Muslim to imitate them, not in their acts of worship, their festivals, or their holidays, because Allah, exalted be He, honored this nation with the seal of the prophets, for whom He legislated the great, upright, comprehensive, perfect religion, which, if Mūsā b. ʿImrān, to whom the Torah was sent down, and ʿĪsā b. Maryam, to whom the Gospel was sent down, were alive, they would have no law to be followed. Rather, if they and all the prophets existed, it would not be permissible for any one of them to be upon other than this purified, honored, ennobled, magnified law. Since Allah, exalted be He, has favored us by making us followers of Muḥammad ﷺ, how is it fitting for us to imitate a people who went astray before and led many astray and strayed from the even path [al-Māʾidah: 77]? They altered their religion, distorted it, and interpreted it until it became as if it were other than what was legislated for them initially. Moreover, all of it is abrogated, and holding to what is abrogated is forbidden; Allah does not accept from it little or much, and there is no difference between it and what was never legislated at all. Allah guides whom He wills to a straight path.

405. Tarikh (al-Tabari) 405No grade recorded

     قَالَ الْبُخَارِيُّ بسنده عَنِ ابْنِ عُمَرَ ؓ عَنْ رَسُولِ اللَّهِ ﷺ قَالَ: إِنَّمَا أَجَلُكُمْ فِي أَجَلِ مَنْ خَلَا مِنَ الْأُمَمِ مَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ، وَإِنَّمَا مَثَلُكُمْ وَمِثْلُ الْيَهُودِ وَالنَّصَارَى، كَرَجُلٍ اسْتَعْمَلَ عُمَّالًا فَقَالَ: مَنْ يَعْمَلُ لِي إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ قِيرَاطٍ ؟ فَعَمِلَتِ الْيَهُودُ إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ قِيرَاطٍ، ثُمَّ قَالَ: مَنْ يَعْمَلُ لِي مِنْ نِصْفِ النَّهَارِ إِلَى صَلَاةِ الْعَصْرِ عَلَى قِيرَاطٍ قِيرَاطٍ ؟ فَعَمِلَتِ النَّصَارَى مِنْ نِصْفِ النَّهَارِ إِلَى صَلَاةِ الْعَصْرِ عَلَى قِيرَاطٍ قِيرَاطٍ، ثُمَّ قَالَ: مَنْ يَعْمَلُ لِي مِنْ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ عَلَى قِيرَاطَيْنِ قِيرَاطَيْنِ ؟ أَلَا فَأَنْتُمُ الَّذِينَ تَعْمَلُونَ مِنْ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ عَلَى قِيرَاطَيْنِ قِيرَاطَيْنِ، أَلَا لَكُمُ الْأَجْرُ مَرَّتَيْنِ. فَغَضِبَ الْيَهُودُ وَالنَّصَارَى فَقَالُوا: نَحْنُ أَكْثَرُ عَمَلًا وَأَقَلُّ عَطَاءً ! قَالَ اللَّهُ: هَلْ ظَلَمْتُكُمْ مِنْ حَقِّكُمْ شَيْئًا ؟ قَالُوا: لَا. قَالَ: فَإِنَّهُ فَضْلِي أُوتِيهِ مَنْ شِئْتُ. وَهَذَا الْحَدِيثُ فِيهِ دَلِيلٌ عَلَى أَنَّ مُدَّةَ هَذِهِ الْأُمَّةِ قَصِيرَةٌ، بِالنِّسْبَةِ إِلَى مَا مَضَى مِنْ مُدَدِ الْأُمَمِ قَبْلَهَا;  لِقَوْلِهِ إِنَّمَا أَجَلُكُمْ فِي أَجَلِ مَنْ خَلَا مِنَ الْأُمَمِ مَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ. فَالْمَاضِي لَا يَعْلَمُهُ إِلَّا اللَّهُ كَمَا أَنَّ الْآتِيَ لَا يَعْلَمُهُ إِلَّا هُوَ، وَلَكِنَّهُ قَصِيرٌ بِالنِّسْبَةِ إِلَى مَا سَبَقَ، وَلَا اطِّلَاعَ لِأَحَدٍ عَلَى تَحْدِيدِ مَا بَقِيَ إِلَّا اللَّهُ عَزَّ وَجَلَّ كَمَا قَالَ اللَّهُ تَعَالَى لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ [ الْأَعْرَافِ: 187 ] وَقَالَ يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا فِيمَ أَنْتَ مِنْ ذِكْرَاهَا إِلَى رَبِّكَ مُنْتَهَاهَا [ النَّازِعَاتِ: 42 - 44 ] وَمَا يَذْكُرُهُ بَعْضُ النَّاسِ مِنَ الْحَدِيثِ الْمَشْهُورِ عِنْدَ الْعَامَّةِ مِنْ أَنَّهُ عَلَيْهِ السَّلَامُ لَا يُؤَلَّفُ تَحْتَ الْأَرْضِ فَلَيْسَ لَهُ أَصْلٌ فِي كُتُبِ الْحَدِيثِ، وَوَرَدَ فِيهِ حَدِيثٌ إِنَّ الدُّنْيَا جُمُعَةٌ مِنْ جُمَعِ الْآخِرَةِ وَفِي صِحَّتِهِ نَظَرٌ. وَالْمُرَادُ مِنْ هَذَا التَّشْبِيهِ بِالْعُمَّالِ تَفَاوُتُ أُجُورِهِمْ، وَأَنَّ ذَلِكَ لَيْسَ مَنُوطًا بِكَثْرَةِ الْعَمَلِ وَلَا قِلَّتِهِ، بَلْ بِأُمُورٍ أُخَرَ مُعْتَبَرَةٍ عِنْدَ اللَّهِ تَعَالَى، وَكَمْ مِنْ عَمَلٍ قَلِيلٍ أَجْدَى مَا لَا يُجْدِيهِ الْعَمَلُ الْكَثِيرُ ;  هَذِهِ لَيْلَةُ الْقَدْرِ الْعَمَلُ فِيهَا أَفْضَلُ مِنْ عِبَادَةِ أَلْفِ شَهْرٍ سِوَاهَا، وَهَؤُلَاءِ أَصْحَابُ مُحَمَّدٍ ﷺ أَنْفَقُوا فِي أَوْقَاتٍ لَوْ أَنْفَقَ غَيْرُهُمْ مِنَ الذَّهَبِ مِثْلَ أُحُدٍ مَا بَلَغَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَهُ مِنْ تَمْرٍ. وَهَذَا رَسُولُ اللَّهِ ﷺ بَعَثَهُ اللَّهُ عَلَى رَأْسِ أَرْبَعِينَ سَنَةً مِنْ عُمُرِهِ، وَقَبَضَهُ وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ عَلَى الْمَشْهُورِ وَقَدْ بَرَزَ فِي هَذِهِ الْمُدَّةِ - الَّتِي هِيَ ثَلَاثٌ وَعِشْرُونَ سَنَةً - فِي الْعُلُومِ النَّافِعَةِ وَالْأَعْمَالِ الصَّالِحَةِ عَلَى سَائِرِ الْأَنْبِيَاءِ قَبْلَهُ، حَتَّى عَلَى نُوحٍ الَّذِي لَبِثَ فِي قَوْمِهِ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا يَدْعُوهُمْ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَيَعْمَلُ بِطَاعَةِ اللَّهِ لَيْلًا وَنَهَارًا صَبَاحًا وَمَسَاءً صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ وَعَلَى سَائِرِ الْأَنْبِيَاءِ أَجْمَعِينَ. فَهَذِهِ الْأُمَّةُ إِنَّمَا شَرُفَتْ وَتَضَاعَفَ ثَوَابُهَا بِبَرَكَةِ سِيَادَةِ نَبِيِّهَا وَشَرَفِهِ وَعَظَمَتِهِ، كَمَا قَالَ اللَّهُ تَعَالَى يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَى شَيْءٍ مِنْ فَضْلِ اللَّهِ وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهِ ذُو الْفَضْلِ الْعَظِيمِ. [ الْحَدِيدِ: 28، 29 ] فضل الأمة المحمدية فَضْلِ هَذِهِ الْأُمَّةِ   عَنْ مُعَاوِيَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ ﷺ قَالَ: " إِنَّكُمْ تُوَفُّونَ سَبْعِينَ أُمَّةً، أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى اللَّهِ تَعَالَى "

     ✧ Al-Bukhārī said with his chain of transmission on the authority of Ibn ʿUmar ؓ, from the Messenger of Allāh ﷺ, who said: “Your appointed term is only in relation to the term of the nations that have passed away: it is like what is between the ʿAṣr prayer and sunset. Indeed, your likeness and the likeness of the Jews and the Christians is that of a man who employed laborers and said: ‘Who will work for me until midday for one qīrāṭ, one qīrāṭ?’ So the Jews worked until midday for one qīrāṭ, one qīrāṭ. Then he said: ‘Who will work for me from midday until the ʿAṣr prayer for one qīrāṭ, one qīrāṭ?’ So the Christians worked from midday until the ʿAṣr prayer for one qīrāṭ, one qīrāṭ. Then he said: ‘Who will work for me from the ʿAṣr prayer until sunset for two qīrāṭs, two qīrāṭs?’ Indeed, you are the ones who work from the ʿAṣr prayer until sunset for two qīrāṭs, two qīrāṭs. Indeed, for you is the reward twice over.” So the Jews and the Christians became angry and said: “We did more work but received less pay!” Allāh said: “Have I wronged you of anything of your due?” They said: “No.” He said: “Then it is My bounty which I give to whomever I will.” This ḥadīth provides evidence that the duration of this community is short in comparison with the durations of the communities that preceded it, because of his saying: “Your appointed term is only in relation to the term of the nations that have passed away: it is like what is between the ʿAṣr prayer and sunset.” For the past no one knows except Allāh, just as the future no one knows except Him, but it is short in relation to what has preceded, and no one has any knowledge of determining what remains except Allāh, Mighty and Majestic, as Allāh, Exalted, said: “None shall reveal it at its proper time but He” [Al-Aʿrāf: 187]. And He said: “They ask you about the Hour, when will be its anchorage? In what are you of its remembrance? To your Lord is its ultimate end” [Al-Nāziʿāt: 42–44]. As for what some people mention of the famous ḥadīth among the common folk that he ﷺ will not be composed under the earth, it has no basis in the books of ḥadīth. A ḥadīth has been reported concerning it: “The world is one Friday of the Fridays of the Hereafter,” but its authenticity is questionable. The intended meaning of this similitude with the laborers is the disparity in their wages, and that this is not tied to the abundance or scarcity of work, but rather to other matters deemed significant by Allāh, Exalted. How many a small deed avails what abundant deeds do not avail! This is the Night of Qadr: the deed in it is better than worship for a thousand months besides it. And these are the Companions of Muḥammad ﷺ: they spent at times when, if others had spent gold the size of Uḥud, it would not reach the measure of a mudd of one of them or even half of it of dates. And this is the Messenger of Allāh ﷺ: Allāh sent him at the beginning of forty years of his life, and took him away while he was sixty-three years old, according to the well-known view. In this period—which was twenty-three years—he excelled in beneficial sciences and righteous deeds beyond all the prophets before him, even beyond Nūḥ, who remained among his people for a thousand years less fifty, calling them to worship Allāh alone without partner, and worked in obedience to Allāh night and day, morning and evening. May the prayers of Allāh and His ﷺ and upon all the prophets collectively. For this community was honored and its reward multiplied by the blessing of the leadership of its Prophet, his nobility, and his greatness, just as Allāh, Exalted, said: “O you who believe, fear Allāh and believe in His Messenger; He will give you a double share of His mercy and will appoint for you a light by which you will walk and will forgive you; and Allāh is Forgiving, Merciful. That the People of the Book may know that they have no power over anything of the bounty of Allāh, and that bounty is in the hand of Allāh; He gives it to whom He wills; and Allāh is of tremendous bounty.” [Al-Ḥadīd: 28–29]. The excellence of the Muḥammadan community, the excellence of this community: From Muʿāwiyah, from his father, from his grandfather, from the Prophet ﷺ, who said: “You will complete seventy nations; you are the best of them and the most honored of them before Allāh, Exalted.”

406. Tarikh (al-Tabari) 406No grade recorded

     مُلَخَّصُ الْجَامِعِ لِأَخْبَارِ الْأَنْبِيَاءِ الْمُتَقَدِّمِينَ تَعَدُّدُ الرِّوَايَاتِ حَوْلَ عَدَدِ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ فَبَعْضُ الرِّوَايَاتِ تَجْعَلُهُمْ ثَمَانِيَةَ آلَافٍ، وَفِي رِوَايَةٍ أُخْرَى مِائَةٌ وَأَرْبَعٌ وَعِشْرُونَ أَلْفًا. وَقَدْ تَنَوَّعَتْ حِرَفُ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ، فَعَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: كَانَ آدَمُ عَلَيْهِ السَّلَامُ حَرَّاثًا، وَكَانَ نُوحٌ نَجَّارًا، وَكَانَ إِدْرِيسُ خَيَّاطًا، وَكَانَ صَالِحٌ تَاجِرًا، وَكَانَ إِبْرَاهِيمُ زَرَّاعًا، وَكَانَ شُعَيْبٌ رَاعِيًا. وَكَانَ دَاوُدُ زَرَّادًا، وَكَانَ سُلَيْمَانُ مَلِكًا، وَكَانَ عِيسَى لَا يُخَبِّأُ شَيْئًا لِغَدِهِ، وَكَانَ نَبِيُّنَا ﷺ يَرْعَى غَنَمًا لِأَهْلِ بَيْتِهِ بِأَجْيَادَ. وَإِنَّ أَشَدَّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، وَإِنَّ مِنْ خَصَائِصِ الْأَنْبِيَاءِ أَلَّا يُوَرَّثُوا وَمَا يَتْرُكُوهُ يَكُونُ صَدَقَةً، وَلَا يَدْعُونَ خَيْرًا إِلَّا وَدَعَوْا أُمَّتَهُمْ لَهُ وَلَا شَرًّا إِلَّا وَحَذَّرُوهُمْ مِنْهُ. وَدِينُهُمْ وَاحِدٌ وَهُوَ دِينُ الْإِسْلَامِ وَإِنْ تَعَدَّدَتِ الشَّرَائِعُ.

     ✧ Compendium of Accounts of the Earlier Prophets The reports differ regarding the number of the prophets (peace be upon them). Some reports make them eight thousand, and in another report one hundred and twenty-four thousand. The crafts of the prophets (peace be upon them) were diverse. On the authority of Ibn ʿAbbās ؓ, he said: Ādam ﷺ was a plowman, Nūḥ was a carpenter, Idrīs was a tailor, Ṣāliḥ was a merchant, Ibrāhīm was a farmer, and Shuʿayb was a shepherd. Dāwūd was an armorer, Sulaymān was a king, ʿĪsā would hide nothing for his tomorrow, and our Prophet ﷺ used to tend sheep for his family at Ajyād. The people most severely tried are the prophets, then the next best, then the next best. Among the distinctive qualities of the prophets is that they are not inherited from, and whatever they leave is charity. They never supplicate for good except that they supplicate for it for their nation, nor for evil except that they warn them against it. Their religion is one, and it is the religion of Islam, even if the laws differ.

407. Tarikh (al-Tabari) 407No grade recorded

     بَابُ عَدَدِ الْأَنْبِيَاءِ وَالْمُرْسَلِينَ  قَالَ اللَّهُ تَعَالَى تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ الْآيَةَ [ الْبَقَرَةِ: 253 ] وَقَالَ تَعَالَى إِنَّا أَوْحَيْنَا الَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُدَ زَبُورًا وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا [ النِّسَاءِ: 163 ]. وَقَدْ قَالَ الْحَافِظُ أَبُو يَعْلَى الْمَوْصِلِيُّ: بسنده عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: بَعَثَ اللَّهُ ثَمَانِيَةَ آلَافِ نَبِيٍّ أَرْبَعَةَ آلَافٍ إِلَى بَنِي إِسْرَائِيلَ وَأَرْبَعَةَ آلَافٍ إِلَى سَائِرِ النَّاسِ. وَقَدْ رُوِيَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، فَقَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ بسنده عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنِّي لِخَاتَمُ أَلْفِ نَبِيٍّ أَوْ أَكْثَرَ، وَإِنَّهُ لَيْسَ مِنْهُمْ نَبِيٌّ إِلَّا وَقَدْ أَنْذَرَ قَوْمَهُ الدَّجَّالَ، وَإِنَّهُ قَدْ تَبَيَّنَ لِي فِيهِ مَا لَمْ يَتَبَيَّنْ لِأَحَدٍ مِنْهُمْ، وَإِنَّهُ أَعْوَرُ، وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ. وَهَذَا إِسْنَادٌ حَسَنٌ وَهُوَ مَحْمُولٌ عَلَى ذِكْرِ عَدَدِ مَنْ أَنْذَرَ قَوْمَهُ الدَّجَّالَ مِنَ الْأَنْبِيَاءِ لَكِنَّ فِي الْحَدِيثِ الْآخَرِ مَا مِنْ نَبِيٍّ إِلَّا وَقَدْ أَنْذَرَ أُمَّتَهُ الدَّجَّالَ فَاللَّهُ أَعْلَمُ. وعَنْ أَبِي ذَرٍّ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ، كَمِ الْأَنْبِيَاءُ ؟ قَالَ: " مِائَةُ أَلْفٍ وَأَرْبَعَةٌ وَعِشْرُونَ أَلْفًا " قُلْتُ: يَا رَسُولَ اللَّهِ، كَمِ الرُّسُلُ مِنْ ذَلِكَ ؟ قَالَ: " ثَلَاثُمِائَةٍ وَثَلَاثَةَ عَشَرَ جَمًّا غَفِيرًا " قُلْتُ: مَنْ كَانَ أَوَّلُهُمْ ؟ قَالَ: " آدَمُ " قُلْتُ: يَا رَسُولَ اللَّهِ، أَنَبِيٌّ مُرْسَلٌ ؟ قَالَ: " نَعَمْ، خَلَقَهُ اللَّهُ تَعَالَى بِيَدِهِ وَنَفَخَ فِيهِ مِنْ رُوحِهِ  ، وَسَوَّاهُ قَبْلًا. يَا أَبَا ذَرٍّ: أَرْبَعَةٌ سِرْيَانِيُّونَ: آدَمُ، وَشِيثُ وَأَخْنُوخُ وَهُوَ إِدْرِيسُ، وَهُوَ أَوَّلُ مَنْ خَطَّ بِالْقَلَمِ   - وَنُوحٌ، وَأَرْبَعَةٌ مِنَ الْعَرَبِ: هُودٌ، وَشُعَيْبٌ، وَصَالِحٌ، وَنَبِيُّكَ يَا أَبَا ذَرٍّ، وَأَوَّلُ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ: مُوسَى، وَآخِرُهُمْ عِيسَى عَلَيْهِ السَّلَامُ، وَأَوَّلُ الْمُرْسَلِينَ: آدَمُ، وَآخِرُهُمْ مُحَمَّدٌ ". قُلْتُ: يَا رَسُولَ اللَّهِ كَمْ كِتَابٌ أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ ؟ قَالَ: مِائَةُ كِتَابٍ وَأَرْبَعَةُ كُتُبٍ، أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ عَلَى شِيثَ خَمْسِينَ صَحِيفَةً، وَعَلَى أَخْنُوخَ ثَلَاثِينَ صَحِيفَةً وَعَلَى إِبْرَاهِيمَ عَشْرَ صَحَائِفَ، وَأَنْزَلَ عَلَى مُوسَى قَبْلَ أَنْ يُنْزِلَ التَّوْرَاةَ عَشْرَ صَحَائِفَ، وَأَنْزَلَ التَّوْرَاةَ، وَالْإِنْجِيلَ، وَالزَّبُورَ، وَالْفُرْقَانَ "  . قُلْتُ: يَا رَسُولَ اللَّهِ، مَا كَانَتْ صُحُفُ إِبْرَاهِيمَ ؟ قَالَ: " كَانَتْ أَمْثَالًا كُلَّهَا، كَانَ فِيهَا: أَيُّهَا الْمَلِكُ الْمُسَلَّطُ الْمُبْتَلَى الْمَغْرُورُ، إِنِّي لَمْ أَبْعَثْكَ تَجْمَعُ الدُّنْيَا بَعْضَهَا إِلَى بَعْضٍ، وَلَكِنْ بَعَثْتُكَ لِتَرُدَّ عَنِّي دَعْوَةَ الْمَظْلُومِ، فَإِنِّي لَا أَرُدُّهَا وَلَوْ كَانَتْ مِنْ كَافِرٍ، وَكَانَ فِيهَا أَمْثَالٌ، وَعَلَى الْعَاقِلِ أَنْ تَكُونَ لَهُ سَاعَاتٌ: سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ، وَسَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ، وَسَاعَةٌ يُفَكِّرُ فِي صُنْعِ اللَّهِ عَزَّ وَجَلَّ إِلَيْهِ، وَسَاعَةٌ يَخْلُو فِيهَا بِحَاجَتِهِ مِنَ الْمَطْعَمِ وَالْمَشْرَبِ، وَعَلَى الْعَاقِلِ أَنْ لَا يَكُونَ طَائِعًا إِلَّا لِثَلَاثٍ: تَزَوُّدٍ لِمَعَادٍ، أَوْ مَرَمَّةٍ لِمَعَاشٍ، أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ، وَعَلَى الْعَاقِلِ أَنْ يَكُونَ بَصِيرًا بِزَمَانِهِ، مُعِيلًا عَلَى شَأْنِهِ، حَافِظًا لِسَانَهُ، وَمَنْ يَحْسِبُ كَلَامَهُ مِنْ عَمَلِهِ، قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ. قُلْتُ: يَا رَسُولَ اللَّهِ، مَا كَانَتْ صُحُفُ مُوسَى ؟ قَالَ: " كَانَتْ عِبَرًا كُلَّهَا عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ، ثُمَّ هُوَ يَلْهُو، وَعَجِبْتُ لِمَنْ رَأَى الدُّنْيَا وَتَقَلُّبُهَا بِأَهْلِهَا ثُمَّ اطْمَأَنَّ إِلَيْهَا، وَعَجِبْتُ لِمَنْ أَيْقَنَ بِالْحِسَابِ غَدًا كَيْفَ لَا يَعْمَلُ ". وَرَوَى أَبُو سَعِيدٍ الْخُدْرِيُّ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: " إِنَّ بَيْنَ يَدَيِ الرَّحْمَنِ تَبَارَكَ وَتَعَالَى لَوْحًا فِيهِ ثَلَاثُمِائَةٍ وَخَمْسَ عَشْرَةَ شَرِيعَةً، يَقُولُ الرَّحْمَنُ عَزَّ وَجَلَّ: وَعِزَّتِي وَجَلَالِي لَا يَأْتِينِي عَبْدٌ مِنْ عِبَادِي لَا يُشْرِكُ بِي شَيْئًا فِيهِ وَاحِدٌ مِنْكُنَّ إِلَّا أَدْخَلْتُهُ الْجَنَّةَ ". قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: هَذِهِ الشَّرَائِعُ عَائِدَةٌ إِلَى الْمُرْسَلِينَ. وَرَوَى عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمْ يَكُنْ مِنَ الْفُرْسِ نَبِيٌّ. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: أُنْزِلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ، وَالتَّوْرَاةُ لِسِتِّ [ لَيَالٍ ] خَلَوْنَ مِنْ رَمَضَانَ، [ وَالزَّبُورُ لِاثْنَتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَمَضَانَ ] وَالْإِنْجِيلُ لِثَمَانِي عَشْرَةَ [ لَيْلَةً ] خَلَتْ مِنْ رَمَضَانَ، وَالْقُرْآنُ لِأَرْبَعٍ وَعِشْرِينَ لَيْلَةً خَلَتْ مِنْ رَمَضَانَ.

     ✧ Chapter on the number of the prophets and messengers. Allah, exalted is He, said: "Those messengers - We preferred some of them over others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the son of Mary, clear proofs and supported him with the Holy Spirit" [al-Baqarah: 253]. And He, exalted is He, said: "Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the tribes, Jesus, Job, Jonah, Aaron, and Solomon, and We gave David the book [of Psalms]. And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And Allah spoke to Moses with [direct] speech. [We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise" [al-Nisa': 163-165]. Al-Hafiz Abu Ya'la al-Mawsili said with his chain of transmission from Anas b. Malik, who said: The Messenger of Allah ﷺ said: "Allah sent eight thousand prophets, four thousand to the Children of Israel and four thousand to the rest of mankind." It has also been narrated from Jabir b. 'Abd Allah. Al-Hafiz Abu Bakr al-Bazzar said with his chain of transmission from Jabir, who said: The Messenger of Allah ﷺ said: "I am the seal of a thousand prophets or more, and there is no prophet among them except that he warned his people against the Dajjal, and it has become clear to me about him what has not become clear to any of them, and that he is one-eyed, and that your Lord is not one-eyed." This is a good chain of transmission, and it is interpreted as referring to the number of prophets who warned their people against the Dajjal, but in the other hadith: "There is no prophet except that he warned his nation against the Dajjal," so Allah knows best. From Abu Dharr, who said: I said, "O Messenger of Allah, how many prophets were there?" He said, "One hundred and twenty-four thousand." I said, "O Messenger of Allah, how many messengers were among them?" He said, "Three hundred and thirteen, a great multitude." I said, "Who was the first of them?" He said, "Adam." I said, "O Messenger of Allah, was he a prophet sent as a messenger?" He said, "Yes, Allah, exalted is He, created him with His hand and breathed into him of His spirit, and fashioned him before [all others]. O Abu Dharr: Four were Syriac-speaking: Adam, Seth, and Enoch, who is Idris, and he was the first to write with the pen - and Noah; and four were from the Arabs: Hud, Shu'ayb, Salih, and your prophet, O Abu Dharr. The first of the prophets of the Children of Israel was Moses, and the last of them was Jesus ﷺ. The first of the messengers was Adam, and the last of them was Muhammad." I said, "O Messenger of Allah, how many books did Allah, mighty and majestic is He, send down?" He said, "One hundred and four books. Allah, mighty and majestic is He, sent down upon Seth fifty scrolls, upon Enoch thirty scrolls, upon Abraham ten scrolls, and He sent down upon Moses, before the Torah, ten scrolls, and He sent down the Torah, the Gospel, the Psalms, and the Furqan." I said, "O Messenger of Allah, what were the scrolls of Abraham?" He said, "They were all proverbs. Among them was: O king who is given authority, tested, and deceived, I have not sent you to amass the world, one part upon another, but I sent you to avert from Me the supplication of the oppressed, for I do not reject it even if it comes from a disbeliever. And among them were proverbs: It is incumbent upon the intelligent one that he should have hours: an hour in which he privately communes with his Lord, an hour in which he takes himself to account, an hour in which he reflects upon the work of Allah, mighty and majestic is He, toward him, and an hour in which he is alone with his need for food and drink. It is incumbent upon the intelligent one not to obey anyone except for three things: provision for the Hereafter, repair of his livelihood, or pleasure in what is not forbidden. And it is incumbent upon the intelligent one to be discerning of his time, attentive to his affairs, and guarding his tongue. Whoever counts his speech as part of his deeds speaks little except in what concerns him." I said, "O Messenger of Allah, what were the scrolls of Moses?" He said, "They were all admonitions: I marvel at one who is certain of the decree, yet he is heedless. I marvel at one who has seen the world and its changes with its people, yet he is at ease with it. I marvel at one who is certain of the reckoning tomorrow, yet he does not act." Abu Sa'id al-Khudri narrated from the Prophet ﷺ that he said: "Indeed, before the Most Merciful, blessed and exalted is He, there is a tablet upon which are three hundred and fifteen laws. The Most Merciful, mighty and majestic is He, says: 'By My might and My majesty, no servant among My servants will come to Me without associating anything with Me, and in him is one of them, except that I will admit him to Paradise.'" Abu al-Husayn b. al-Munadi said: These laws refer to the messengers. 'Ikrimah narrated from Ibn 'Abbas, who said: There was no prophet from the Persians. Wahb b. Munabbih said: The scrolls of Abraham were sent down on the first night of Ramadan, the Torah on six [nights] having passed of Ramadan, [and the Psalms on twelve nights having passed of Ramadan,] the Gospel on eighteen [nights] having passed of Ramadan, and the Qur'an on twenty-four nights having passed of Ramadan.

408. Tarikh (al-Tabari) 408No grade recorded

     مَعَايِشِ الْأَنْبِيَاءِ   قَالَ ابْنُ عَبَّاسٍ ؓ: كَانَ آدَمُ عَلَيْهِ السَّلَامُ حَرَّاثًا، وَكَانَ نُوحٌ نَجَّارًا، وَكَانَ إِدْرِيسُ خَيَّاطًا، وَكَانَ صَالِحٌ تَاجِرًا، وَكَانَ إِبْرَاهِيمُ زَرَّاعًا، وَكَانَ شُعَيْبٌ رَاعِيًا [ وَكَانَ مُوسَى رَاعِيًا ] وَكَانَ دَاوُدُ زَرَّادًا، وَكَانَ سُلَيْمَانُ مَلِكًا، وَكَانَ عِيسَى لَا يَخْبَأُ شَيْئًا لِغَدِهِ، وَكَانَ نَبِيُّنَا ﷺ يَرْعَى غَنَمًا لِأَهْلِ بَيْتِهِ بِأَجْيَادَ، وَكَانَتْ حَوَّاءُ تَغْزِلُ الشَّعْرَ فَتَحُوكُهُ بِيَدِهَا فَتَكْسُو نَفْسَهَا وَوَلَدَهَا.

     ✧ The livelihoods of the prophets Ibn ʿAbbās ؓ said: Ādam ﷺ was a tiller, Nūḥ was a carpenter, Idrīs was a tailor, Ṣāliḥ was a merchant, Ibrāhīm was a cultivator, Shuʿayb was a shepherd, [and Mūsā was a shepherd,] Dāwūd was a maker of coats of mail, Sulaymān was a king, ʿĪsā used not to store up anything for his morrow, and our Prophet ﷺ used to tend sheep for the people of his household at Ajyād. Ḥawwāʾ used to spin hair and weave it with her hand, and so clothe herself and her child.

409. Tarikh (al-Tabari) 409No grade recorded

     قَالَ الْبُخَارِيُّ بسنده عَنْ فُرَاتٍ قَالَ: سَمِعْتُ أَبَا حَازِمٍ قَالَ قَاعَدْتُ أَبَا هُرَيْرَةَ خَمْسَ سِنِينَ فَسَمِعْتُهُ يُحَدِّثُ عَنِ النَّبِيِّ ﷺ قَالَ: كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمُ الْأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِيٌّ خَلَفَهُ نَبِيٌّ، وَإِنَّهُ لَا نَبِيَّ بَعْدِي، وَسَيَكُونُ خُلَفَاءُ فَيَكْثُرُونَ قَالُوا: فَمَا تَأْمُرُنَا يَا رَسُولَ اللَّهِ ؟ قَالَ: فُوا بِبَيْعَةِ الْأَوَّلِ فَالْأَوَّلِ، أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ وَكَذَا رَوَاهُ مُسْلِمٌ عَنْ بُنْدَارٍ، وَمِنْ وَجْهٍ آخَرَ عَنْ فُرَاتٍ بِهِ نَحْوَهُ.

     ✧ Al-Bukhārī said with his chain of transmission on the authority of Furāt, who said: I heard Abū Ḥāzim say: I sat with Abū Hurayrah for five years and heard him narrate from the Prophet ﷺ, who said: “The Children of Israel were governed by prophets; whenever a prophet perished, a prophet succeeded him. And there is no prophet after me. There will be caliphs, and they will become many.” They said: “What do you command us, O Messenger of Allah?” He said: “Fulfill the pledge of allegiance to the first, then the first. Give them their due, for Allah will question them about what He entrusted to them.” Muslim likewise narrated it on the authority of Bundār, and from another chain on the authority of Furāt, with something similar.

410. Tarikh (al-Tabari) 410No grade recorded

     مَا بَيْنَ الْأَنْبِيَاءِ مِنَ السِّنِينَ رَوَى أَبُو صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ بَيْنَ آدَمَ إِلَى نُوحٍ عَلَيْهِمَا السَّلَامُ أَلْفَا سَنَةٍ وَمِائَتَا سَنَةٍ، وَبَيْنَ نُوحٍ إِلَى إِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ أَلْفٌ وَمِائَةٌ وَثَلَاثٌ وَأَرْبَعُونَ سَنَةً، وَمِنْ إِبْرَاهِيمَ إِلَى مُوسَى خَمْسُمِائَةٍ وَخَمْسٌ وَسَبْعُونَ سَنَةً، وَمِنْ مُوسَى إِلَى دَاوُدَ خَمْسُمِائَةٍ وَتِسْعٌ وَسَبْعُونَ [ سَنَةً ] وَمِنْ دَاوُدَ إِلَى عِيسَى أَلْفٌ وَثَلَاثٌ وَخَمْسُونَ [ سَنَةً ]، وَمِنْ عِيسَى إِلَى مُحَمَّدٍ ﷺ سِتُّمِائَةِ سَنَةٍ  . وَقَالَ ابْنُ إِسْحَاقَ: بَيْنَ آدَمَ إِلَى نُوحٍ أَلْفٌ وَمِائَتَا سَنَةٍ، وَمِنْ نُوحٍ إِلَى إِبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ أَلْفٌ وَمِائَةٌ وَاثْنَتَانِ وَأَرْبَعُونَ سَنَةً، وَمِنْ إِبْرَاهِيمَ إِلَى مُوسَى خَمْسُمِائَةٍ وَخَمْسٌ وَسِتُّونَ سَنَةً، [ وَبَيْنَ مُوسَى وَدَاوُدَ خَمْسُمِائَةٍ وَتِسْعٌ وَسِتُّونَ سَنَةً ] وَمِنْ دَاوُدَ إِلَى عِيسَى أَلْفٌ وَثَلَاثُمِائَةٍ وَسِتٌّ وَخَمْسُونَ سَنَةً، وَمِنْ عِيسَى إِلَى مُحَمَّدٍ سِتُّمِائَةِ سَنَةٍ. وَقَالَ ابْنُ أَبِي خَيْثَمَةَ: مُنْذُ خَلَقَ اللَّهُ آدَمَ إِلَى أَنْ بَعَثَ مُحَمَّدًا ﷺ خَمْسَةُ آلَافِ سَنَةٍ وَثَمَانِمِائَةِ سَنَةٍ

     ✧ The years between the prophets Abū Ṣāliḥ narrated, from Ibn ʿAbbās, who said: Between Adam and Nūḥ (peace be upon them) there were one thousand two hundred years, and between Nūḥ and Ibrāhīm (peace be upon them) one thousand one hundred and forty-three years, and from Ibrāhīm to Mūsā five hundred and seventy-five years, and from Mūsā to Dāwūd five hundred and seventy-nine [years], and from Dāwūd to ʿĪsā one thousand and fifty-three [years], and from ʿĪsā to Muḥammad ﷺ six hundred years. Ibn Isḥāq said: Between Adam and Nūḥ there were one thousand two hundred years, and from Nūḥ to Ibrāhīm (peace be upon them) one thousand one hundred and forty-two years, and from Ibrāhīm to Mūsā five hundred and sixty-five years, [and between Mūsā and Dāwūd five hundred and sixty-nine years], and from Dāwūd to ʿĪsā one thousand three hundred and fifty-six years, and from ʿĪsā to Muḥammad six hundred years. Ibn Abī Khaythamah said: From the time Allah created Adam until He sent Muḥammad ﷺ was five thousand eight hundred years.

411. Tarikh (al-Tabari) 411No grade recorded

     مَنْ وُلِدَ مَخْتُونًا قَالَ ابن الجوزي: أَمَّا آدَمُ فَإِنَّهُ خُلِقَ مَخْتُونًا، وَوُلِدَ شِيثُ وَإِدْرِيسُ [ وَنُوحٌ ] وَسَامٌ، وَهُودٌ، وَصَالِحٌ، وَنَبِيُّ أَصْحَابِ الرَّسِّ، وَلُوطٌ، وَيُوسُفُ، وَمُوسَى، وَشُعَيْبٌ، وَسُلَيْمَانُ، وَزَكَرِيَّا، وَعِيسَى، وَنَبِيُّنَا مَخْتُونِينَ مَسْرُورِينَ، وَابْتُلِيَ بِالْخِتَانِ إِبْرَاهِيمُ الْخَلِيلُ  عَلَى مَا سَبَقَ

     ✧ Those who were born circumcised Ibn al-Jawzī said: As for Adam, he was created circumcised. And Seth, Enoch (Idrīs), [Noah], Shem, Hūd, Ṣāliḥ, the prophet of the people of al-Rass, Lot, Joseph, Moses, Shuʿayb, Solomon, Zechariah, Jesus, and our Prophet were born circumcised and with navels. Abraham the Friend ﷺ was tested with circumcision, as previously mentioned.

412. Tarikh (al-Tabari) 412No grade recorded

     وَقَالَ الْبُخَارِيُّ عن شَقِيقٌ قَالَ: قَالَ عَبْدُ اللَّهِ هُوَ ابْنُ مَسْعُودٍ كَأَنِّي أَنْظُرُ إِلَى رَسُولِ اللَّهِ ﷺ يَحْكِي نَبِيًّا مِنَ الْأَنْبِيَاءِ ضَرَبَهُ قَوْمُهُ فَأَدْمَوْهُ، وَهُوَ يَمْسَحُ الدَّمَ عَنْ وَجْهِهِ، وَيَقُولُ: اللَّهُمَّ اغْفِرْ لِقَوْمِي ; فَإِنَّهُمْ لَا يَعْلَمُونَ رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ الْأَعْمَشِ بِهِ نَحْوَهُ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ رَجُلٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ، وَضَعَ رَجُلٌ يَدَهُ عَلَى النَّبِيِّ ﷺ فَقَالَ: وَاللَّهِ مَا أُطِيقُ أَنْ أَضَعَ يَدِي عَلَيْكَ مِنْ شِدَّةِ حُمَّاكَ. فَقَالَ النَّبِيُّ ﷺ: " إِنَّا مَعْشَرَ الْأَنْبِيَاءِ يُضَاعَفُ لَنَا الْبَلَاءُ كَمَا يُضَاعَفُ لَنَا الْأَجْرُ، إِنْ كَانَ النَّبِيُّ مِنَ الْأَنْبِيَاءِ يُبْتَلَى بِالْقَمْلِ حَتَّى يَقْتُلَهُ، وَإِنْ كَانَ النَّبِيُّ مِنَ الْأَنْبِيَاءِ لَيُبْتَلَى بِالْفَقْرِ حَتَّى يَأْخُذَ الْعَبَاءَةَ فَيُحَوِّيَهَا، وَإِنْ كَانُوا لَيَفْرَحُونَ بِالْبَلَاءِ كَمَا تَفْرَحُونَ بِالرَّخَاءِ ". وعَنْ مُصْعَبِ بْنِ سَعْدٍ عَنْ أَبِيهِ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَيُّ النَّاسِ أَشَدُّ بَلَاءً ؟ قَالَ: الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ مِنَ النَّاسِ، يُبْتَلَى الرَّجُلُ عَلَى حَسْبِ دِينِهِ فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ فِي بَلَائِهِ، وَإِنْ كَانَ فِي دِينِهِ رِقَّةٌ خُفِّفَ عَلَيْهِ، وَلَا يَزَالُ الْبَلَاءُ بِالْعَبْدِ حَتَّى يَمْشِيَ عَلَى ظَهْرِ الْأَرْضِ وَمَا عَلَيْهِ خَطِيئَةٌ وَرَوَاهُ التِّرْمِذِيُّ وَالنَّسَائِيُّ، وَابْنُ مَاجَهْ مِنْ حَدِيثِ عَاصِمِ بْنِ أَبِي النَّجُودِ، وَقَالَ التِّرْمِذِيُّ: حَسَنٌ صَحِيحٌ

     ✧ Al-Bukhārī said, on the authority of Shaqīq, who said: ʿAbd Allāh—he is Ibn Masʿūd—said: It is as if I am looking at the Messenger of Allah ﷺ relating about a prophet among the prophets whom his people struck and made bleed, while he was wiping the blood from his face and saying: O Allah, forgive my people, for they do not know. Muslim narrated it from the ḥadīth of al-Aʿmash in a similar manner. Imām Aḥmad said, with his chain of transmission, on the authority of a man, on the authority of Abū Saʿīd al-Khudrī, who said: A man placed his hand on the Prophet ﷺ and said: By Allah, I cannot bear to place my hand on you because of the severity of your fever. The Prophet ﷺ said: "We, the company of prophets, have affliction multiplied for us just as reward is multiplied for us. If a prophet among the prophets was afflicted with lice until it killed him, and if a prophet among the prophets was afflicted with poverty until he took a cloak and wrapped it around himself, they would rejoice in affliction just as you rejoice in ease." And on the authority of Muṣʿab b. Saʿd, on the authority of his father, who said: I said: O Messenger of Allah, which people are most severely tried? He said: The prophets, then the righteous, then the next best and the next best of people. A man is tried according to his religion; if there is firmness in his religion, his trial is increased, and if there is weakness in his religion, it is lightened for him. Trials do not cease to afflict the servant until he walks on the face of the earth with no sin upon him. Al-Tirmidhī, al-Nasāʾī, and Ibn Mājah narrated it from the ḥadīth of ʿĀṣim b. Abī al-Najūd, and al-Tirmidhī said: ḥasan ṣaḥīḥ.

413. Tarikh (al-Tabari) 413No grade recorded

     فِي الْحَدِيثِ نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ، دِينُنَا وَاحِدٌ، وَأُمَّهَاتُنَا شَتَّى وَالْمَعْنَى أَنَّ شَرَائِعَهُمْ، وَإِنِ اخْتَلَفَتْ فِي الْفُرُوعِ، وَنَسَخَ بَعْضُهَا بَعْضًا حَتَّى انْتَهَى الْجَمِيعُ إِلَى مَا شَرَعَ اللَّهُ لِمُحَمَّدٍ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ وَعَلَيْهِمْ أَجْمَعِينَ، إِلَّا أَنَّ كُلَّ نَبِيٍّ بَعَثَهُ اللَّهُ فَإِنَّمَا دِينُهُ الْإِسْلَامُ وَهُوَ التَّوْحِيدُ أَنْ يَعْبُدَ اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ، كَمَا قَالَ اللَّهُ تَعَالَى وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِ [ الْأَنْبِيَاءِ: 25 ] وَقَالَ تَعَالَى وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ [ الزُّخْرُفِ: 45 ] وَقَالَ تَعَالَى وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ الْآيَةَ [ النَّحْلِ: 36 ] فَأَوْلَادُ الْعَلَّاتِ أَنْ يَكُونَ الْأَبُ وَاحِدًا وَالْأُمَّهَاتُ مُتَفَرِّقَاتٌ فَالْأَبُ بِمَنْزِلَةِ الدِّينِ وَهُوَ التَّوْحِيدُ وَالْأُمَّهَاتُ بِمَنْزِلَةِ الشَّرَائِعِ فِي اخْتِلَافِ أَحْكَامِهَا، كَمَا قَالَ تَعَالَى. وَقَالَ لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا هُمْ نَاسِكُوهُ [ الْحَجِّ: 67 ] وَقَالَ وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا [ الْبَقَرَةِ: 148 ] عَلَى أَحَدِ الْقَوْلَيْنِ فِي تَفْسِيرِهَا. وَالْمَقْصُودُ أَنَّ الشَّرَائِعَ، وَإِنْ تَنَوَّعَتْ فِي أَوْقَاتِهَا إِلَّا أَنَّ الْجَمِيعَ آمِرَةٌ بِعِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ  وَهُوَ دِينُ الْإِسْلَامِ الَّذِي شَرَعَهُ اللَّهُ لِجَمِيعِ الْأَنْبِيَاءِ وَهُوَ الدِّينُ الَّذِي لَا يَقْبَلُ اللَّهُ غَيْرَهُ يَوْمَ الْقِيَامَةِ. كَمَا قَالَ تَعَالَى وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ [ آلِ عِمْرَانَ: 85 ] وَقَالَ تَعَالَى وَمَنْ يَرْغَبُ عَنْ مِلَّةِ ابْرَاهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ وَوَصَّى بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ [ الْبَقَرَةِ: 130 - 132 ] وَقَالَ تَعَالَى إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا الْآيَةَ [ الْمَائِدَةِ: 44 ] فَدِينُ الْإِسْلَامِ هُوَ عِبَادَةُ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَهُوَ الْإِخْلَاصُ لَهُ وَحْدَهُ دُونَ مَا سِوَاهُ وَالْإِحْسَانُ أَنْ يَكُونَ عَلَى الْوَجْهِ الْمَشْرُوعِ فِي ذَلِكَ الْوَقْتِ الْمَأْمُورِ بِهِ، وَلِهَذَا لَا يَقْبَلُ اللَّهُ مِنْ أَحَدٍ عَمَلًا بَعْدَ أَنْ بَعَثَ مُحَمَّدًا ﷺ، إِلَّا عَلَى مَا شَرَعَهُ لَهُ، كَمَا قَالَ تَعَالَى قُلْ يَاأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا [ الْأَعْرَافِ: 158 ] وَقَالَ تَعَالَى وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ [ الْأَنْعَامِ: 19 ] وَقَالَ تَعَالَى وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ [ هُودٍ: 17 ] وَقَالَ رَسُولُ اللَّهِ ﷺ: بُعِثْتُ إِلَى الْأَحْمَرِ وَالْأَسْوَدِ قِيلَ: أَرَادَ الْعَرَبَ وَالْعَجَمَ. وَقِيلَ: الْإِنْسَ وَالْجِنَّ. وَقَالَ ﷺ وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَصْبَحَ فِيكُمْ مُوسَى، ثُمَّ اتَّبَعْتُمُوهُ وَتَرَكْتُمُونِي لَضَلَلْتُمْ وَالْأَحَادِيثُ فِي هَذَا كَثِيرَةٌ جِدًّا. وَالْمَقْصُودُ أَنَّ إِخْوَةَ الْعَلَّاتِ أَنْ يَكُونُوا مِنْ أَبٍ وَاحِدٍ وَأُمَّهَاتُهُمْ شَتَّى، مَأْخُوذٌ مِنْ شُرْبِ الْعَلَلِ بَعْدَ النَّهَلِ، وَأَمَّا إِخْوَةُ الْأَخْيَافِ فَعَكْسُ هَذَا أَنْ تَكُونَ أُمُّهُمْ وَاحِدَةً مِنْ آبَاءٍ شَتَّى، وَإِخْوَةُ الْأَعْيَانِ فَهُمُ الْأَشِقَّاءُ مِنْ أَبٍ وَاحِدٍ وَأُمٍّ وَاحِدَةٍ وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.

     ✧ In the hadith: "We, the company of prophets, are children of co-wives; our religion is one, and our mothers are diverse." The meaning is that their sacred laws, although they differed in secondary matters and some of them abrogated others until all ended at what God legislated for Muhammad, may God's blessings and ﷺ and upon them all, yet every prophet whom God sent had as his religion Islam, which is monotheism: to worship God alone with no partner. As God, exalted is He, said: "And We sent not before you any messenger except that We revealed to him that there is no deity except Me, so worship Me" [The Prophets: 25]. And He, exalted is He, said: "And ask those We sent before you of Our messengers: Did We make, besides the Most Merciful, deities to be worshipped?" [The Ornaments: 45]. And He, exalted is He, said: "And We certainly sent into every nation a messenger, [saying], 'Worship God and avoid false deities.' And among them were those whom God guided, and among them were those upon whom error was deserved" [The Bee: 36]. "Children of co-wives" means that the father is one and the mothers are diverse. The father is analogous to the religion, which is monotheism, and the mothers are analogous to the sacred laws in the diversity of their rulings, as He, exalted is He, said: "For every nation We have appointed a rite which they perform" [The Pilgrimage: 67]. And He said: "For each is a direction toward which he turns" [The Cow: 148], according to one of the two opinions in its interpretation. The point is that the sacred laws, although they varied in their times, all commanded the worship of God alone with no partner, which is the religion of Islam that God legislated for all the prophets. It is the religion other than which God will not accept on the Day of Resurrection. As He, exalted is He, said: "And whoever desires other than Islam as religion—never will it be accepted from him, and he, in the Hereafter, will be among the losers" [The Family of ʿImrān: 85]. And He, exalted is He, said: "And who would be averse to the religion of Abraham except one who makes a fool of himself? And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous. When his Lord said to him, 'Submit,' he said, 'I submit to the Lord of the worlds.' And Abraham instructed his sons and [so did] Jacob, [saying], 'O my sons, indeed God has chosen for you this religion, so do not die except while you are Muslims'" [The Cow: 130–132]. And He, exalted is He, said: "Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to God] judged by it for the Jews" [The Table Spread: 44]. The religion of Islam is the worship of God alone with no partner, which is sincerity to Him alone, apart from anything else, and excellence is that it be upon the legislated manner commanded at that time. For this reason God does not accept from anyone any deed after He sent Muhammad ﷺ except according to what He legislated for him. As He, exalted is He, said: "Say, 'O mankind, indeed I am the Messenger of God to you all'" [The Heights: 158]. And He, exalted is He, said: "And this Qurʾān was revealed to me that I may warn you thereby and whomever it reaches" [The Cattle: 19]. And He, exalted is He, said: "And whoever disbelieves in it from the factions, the Fire is his promised destination" [Hūd: 17]. And the Messenger of God ﷺ said: "I was sent to the red and the black." It was said: He meant the Arabs and the non-Arabs. And it was said: humans and jinn. And he ﷺ said: "By Him in whose hand is my soul, if Moses were to appear among you, then you followed him and abandoned me, you would go astray." The hadiths on this are very numerous. The point is that brothers through co-wives are those who are from one father and their mothers are diverse, taken from drinking a second draught after the first. As for brothers through different fathers, it is the opposite of this: their mother is one, from diverse fathers. Brothers of the same parents are full siblings from one father and one mother. And God, glory be to Him, exalted is He, knows best.

414. Tarikh (al-Tabari) 414No grade recorded

     فِي الْحَدِيثِ نَحْنُ مُعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَةٌ. وَهَذَا مِنْ خَصَائِصِ الْأَنْبِيَاءِ أَنَّهُمْ لَا يُورَثُونَ  وَمَا ذَاكَ إِلَّا لِأَنَّ الدُّنْيَا أَحْقَرُ عِنْدَهُمْ مِنْ أَنْ تَكُونَ مُخَلَّفَةً عَنْهُمْ ; وَلِأَنَّ تَوَكُّلَهُمْ عَلَى اللَّهِ عَزَّ وَجَلَّ فِي ذَرَارِيِّهِمْ، أَعْظَمُ وَأَشَدُّ وَآكَدُ مِنْ أَنْ يَحْتَاجُوا مَعَهُ إِلَى أَنْ يَتْرُكُوا لِوَرَثَتِهِمْ - مِنْ بَعْدِهِمْ - مَالًا يَسْتَأْثِرُونَ بِهِ عَنِ النَّاسِ بَلْ يَكُونُ جَمِيعُ مَا تَرَكُوهُ صَدَقَةً لِفُقَرَاءِ النَّاسِ وَمَحَاوِيجِهِمْ وَذَوِي خَلَّتِهِمْ.

     ✧ In the ḥadīth: “We, the company of prophets, are not inherited from; whatever we leave is charity.” This is among the special qualities of the prophets, that they are not inherited from. That is only because this world is too insignificant in their sight to be left behind by them; and because their trust in Allah, Mighty and Majestic, regarding their offspring is greater, stronger, and more binding than that they should need, along with it, to leave for their heirs—after them—wealth by which they would exclude others. Rather, all that they leave is charity for the poor, the needy, and those in want.

415. Tarikh (al-Tabari) 415No grade recorded

     وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ رَبِّ الْكَعْبَةِ قَالَ انْتَهَيْتُ إِلَى عَبْدِ اللَّهِ بْنِ عَمْرٍو وَهُوَ جَالِسٌ فِي ظِلِّ الْكَعْبَةِ فَسَمِعْتُهُ يَقُولُ: بَيْنَا نَحْنُ مَعَ رَسُولِ اللَّهِ ﷺ فِي سَفَرٍ إِذْ نَزَلَ مَنْزِلًا فَمِنَّا مَنْ يَضْرِبُ خِبَاءَهُ، وَمِنَّا مَنْ هُوَ فِي جَشَرِهِ، وَمِنَّا مَنْ يَنْتَضِلُ إِذْ نَادَى مُنَادِيهِ: الصَّلَاةُ جَامِعَةٌ قَالَ: فَاجْتَمَعْنَا قَالَ: فَقَامَ رَسُولُ اللَّهِ ﷺ فَخَطَبَنَا فَقَالَ: إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلَّا دَلَّ أُمَّتَهُ عَلَى مَا يَعْلَمُهُ خَيْرًا لَهُمْ وَيُحَذِّرُهُمْ مَا يَعْلَمُهُ شَرًّا لَهُمْ، وَإِنَّ أُمَّتَكُمْ هَذِهِ جُعِلَتْ عَافِيَتُهَا فِي أَوَّلِهَا، وَإِنَّ آخِرَهَا سَيُصِيبُهَا بَلَاءٌ شَدِيدٌ، وَأُمُورٌ تُنْكِرُونَهَا، تَجِيءُ فِتَنٌ يُرَقِّقُ بَعْضُهَا بَعْضًا تَجِيءُ الْفِتْنَةُ فَيَقُولُ الْمُؤْمِنُ: هَذِهِ مُهْلِكَتِي، ثُمَّ تَنْكَشِفُ. ثُمَّ تَجِيءُ الْفِتْنَةُ فَيَقُولُ الْمُؤْمِنُ: هَذِهِ، ثُمَّ تَنْكَشِفُ. فَمَنْ سَرَّهُ مِنْكُمْ أَنْ يُزَحْزَحَ عَنِ النَّارِ وَأَنْ يَدْخُلَ الْجَنَّةَ فَلْتُدْرِكْهُ مَوْتَتُهُ وَهُوَ مُؤْمِنٌ بِاللَّهِ وَالْيَوْمِ الْآخِرِ، وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْقَةَ يَدِهِ، وَثَمَرَةَ قَلْبِهِ فَلْيُطِعْهُ مَا اسْتَطَاعَ. فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ. قَالَ فَأَدْخَلْتُ رَأْسِي مِنْ بَيْنِ النَّاسِ فَقُلْتُ: أَنْشُدُكَ بِاللَّهِ أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ ﷺ ؟ قَالَ: فَأَشَارَ بِيَدِهِ إِلَى أُذُنَيْهِ، وَقَالَ: سَمِعَتْهُ أُذُنَايَ، وَوَعَاهُ قَلْبِي قَالَ: فَقُلْتُ هَذَا ابْنُ عَمِّكَ - يَعْنِي مُعَاوِيَةَ - يَأْمُرُنَا بِأَكْلِ أَمْوَالِنَا بَيْنَنَا بِالْبَاطِلِ، وَأَنْ نَقْتُلَ أَنْفُسَنَا وَقَدْ قَالَ اللَّهُ تَعَالَى يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ [ الْبَقَرَةِ: 188 ] قَالَ: فَجَمَعَ يَدَيْهِ فَوَضَعَهُمَا عَلَى جَبْهَتِهِ، ثُمَّ نَكَّسَ هُنَيَّةً ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: أَطِعْهُ فِي طَاعَةِ اللَّهِ، وَاعْصِهِ فِي مَعْصِيَةِ اللَّهِ عَزَّ وَجَلَّ. وَرَوَاهُ أَحْمَدُ أَيْضًا عَنْ وَكِيعٍ عَنِ الْأَعْمَشِ بِهِ، وَقَالَ فِيهِ أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلَّا كَانَ حَقًّا عَلَيْهِ أَنْ يَدُلَّ أُمَّتَهُ عَلَى مَا يَعْلَمُهُ خَيْرًا لَهُمْ، وَيُنْذِرَهُمْ مَا يَعْلَمُهُ شَرًّا لَهُمْ. وَذَكَرَ تَمَامَهُ بِنَحْوِهِ، وَهَكَذَا رَوَاهُ مُسْلِمٌ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ مَاجَهْ مِنْ طُرُقٍ عَنِ الْأَعْمَشِ بِهِ، وَرَوَاهُ مُسْلِمٌ أَيْضًا مِنْ حَدِيثِ الشَّعْبِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ رَبِّ الْكَعْبَةِ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو عَنِ النَّبِيِّ ﷺ بِنَحْوِهِ.

     ✧ Imām Aḥmad said with his chain of transmission on the authority of ʿAbd al-Raḥmān b. ʿAbd Rabb al-Kaʿbah, who said: I came to ʿAbd Allāh b. ʿAmr while he was sitting in the shade of the Kaʿbah, and I heard him saying: While we were with the Messenger of Allāh ﷺ on a journey, he stopped at a place, and some of us were pitching their tents, some were tending their animals, and some were competing in archery, when his caller called out: "The prayer is to be held in congregation." He said: So we gathered. He said: The Messenger of Allāh ﷺ stood up and addressed us, saying: "There was no prophet before me but that he guided his community to what he knew was good for them and warned them of what he knew was evil for them. Indeed, this community of yours has had its well-being placed in its early period, and its latter period will be afflicted with severe trial and matters that you will find objectionable. Trials will come, one making the other seem insignificant. A trial will come and the believer will say, 'This is my destruction,' then it will lift. Then another trial will come and the believer will say, 'This is it,' then it will lift. So whoever among you wishes to be kept away from the Fire and to enter Paradise, let him meet his death while believing in Allāh and the Last Day, and let him bring to people what he would love to be brought to himself. And whoever gives allegiance to a leader, giving him his handshake and the fruit of his heart, let him obey him as much as he is able. Then if another comes to dispute with him, strike the neck of the other." He said: I inserted my head from among the people and said: I adjure you by Allāh, did you hear this from the Messenger of Allāh ﷺ? He said: He pointed with his hand to his two ears and said: My two ears heard it, and my heart understood it. He said: I said: This is your cousin—meaning Muʿāwiyah—who commands us to consume our wealth among ourselves wrongfully and to kill one another, while Allāh, Exalted is He, has said: "O you who believe, do not consume your wealth among yourselves wrongfully" [al-Baqarah: 188]. He said: He clasped his hands together and placed them on his forehead, then lowered his head for a while, then raised his head and said: Obey him in obedience to Allāh, and disobey him in disobedience to Allāh, Mighty and Majestic. Aḥmad also narrated it from Wakīʿ, from al-Aʿmash, with the same chain, and in it he said: "O people, there was no prophet before me but that it was incumbent upon him to guide his community to what he knew was good for them and to warn them of what he knew was evil for them." And he mentioned the rest of it in similar fashion. Likewise, Muslim, Abū Dāwūd, al-Nasāʾī, and Ibn Mājah narrated it through various routes from al-Aʿmash with the same chain. Muslim also narrated it from the ḥadīth of al-Shaʿbī, from ʿAbd al-Raḥmān b. ʿAbd Rabb al-Kaʿbah, from ʿAbd Allāh b. ʿAmr, from the Prophet ﷺ, in similar wording.