Dalil
العربية

Tarikh (al-Tabari) 244

The story of Moses the one who spoke with Allah (peace and blessings be upon him)

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.

Translation

✧ 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.

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