Tarikh (al-Tabari) 229
The story of Moses the one who spoke with Allah (peace and blessings be upon him)
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.
Translation
✧ 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.
Grades by grader
No grade is recorded for this wording.