Tarikh (al-Tabari) 224
The story of Moses the one who spoke with Allah (peace and blessings be upon him)
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.
Translation
✧ 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.
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