Tarikh (al-Tabari) 119
The story of Abraham the Friend (peace and blessings be upon him)
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.
Translation
✧ 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.
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