Tarikh (al-Tabari) 243
The story of Moses the one who spoke with Allah (peace and blessings be upon him)
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.
Translation
✧ 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.”
Grades by grader
No grade is recorded for this wording.