Tarikh (al-Tabari) 313
The story of ʿĪsā b. Maryam (peace be upon him)
وَقَالَ تَعَالَى: وَقَفَّيْنَا عَلَى آثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَقَالَ تَعَالَى: وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ [ الْبَقَرَةِ: 87 ]. وَالْآيَاتُ فِي ذَلِكَ كَثِيرَةٌ جِدًّا. وَقَدْ تَقَدَّمَ مَا ثَبَتَ فِي " الصَّحِيحَيْنِ ": مَا مِنْ مَوْلُودٍ إِلَّا وَالشَّيْطَانُ يَطْعَنُ فِي خَاصِرَتِهِ حِينَ يُولَدُ، فَيَسْتَهِلُّ صَارِخًا إِلَّا مَرْيَمَ وَابْنَهَا، ذَهَبَ يَطْعَنُ فَطَعْنَ فِي الْحِجَابِ وَتَقَدَّمَ حَدِيثُ عُمَيْرِ بْنِ هَانِئٍ، عَنْ جُنَادَةَ عَنْ عُبَادَةَ، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ، وَأَنَّ عِيسَى عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ الَّتِي أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَالْجَنَّةَ حَقٌّ، وَالنَّارَ حَقٌّ، أَدْخَلَهُ اللَّهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ وَعَنْ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى، عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا أَدَّبَ الرَّجُلُ أَمَتَهُ، فَأَحْسَنَ تَأْدِيبَهَا، وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا، ثُمَّ أَعْتَقَهَا، فَتَزَوَّجَهَا كَانَ لَهُ أَجْرَانِ، وَإِذَا آمَنَ بِعِيسَى ابْنِ مَرْيَمَ ثُمَّ آمَنَ بِي، فَلَهُ أَجْرَانِ، وَالْعَبْدُ إِذَا اتَّقَى رَبَّهُ وَأَطَاعَ مَوَالِيَهِ ، فَلَهُ أَجْرَانِ هَذَا لَفْظُ الْبُخَارِيِّ. وَعَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ النَّبِيُّ ﷺ لَيْلَةَ أُسَرِيَ بِهِ: لَقِيتُ مُوسَى قَالَ: فَنَعَتَهُ فَإِذَا رَجُلٌ حِسْبْتُهُ قَالَ: مُضْطَرِبٌ رَجِلُ الرَّأْسِ، كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ. قَالَ: وَلَقِيتُ عِيسَى فَنَعَتَهُ النَّبِيُّ ﷺ فَقَالَ: رَبْعَةٌ أَحْمَرُ كَأَنَّمَا خَرَجَ مِنْ دِيمَاسٍ، يَعْنِي الْحَمَّامَ، وَرَأَيْتُ إِبْرَاهِيمَ وَأَنَا أَشَبَهُ وَلَدِهِ بِهِ الْحَدِيثَ. وَقَدْ تَقَدَّمَ فِي قِصَّتَيْ إِبْرَاهِيمَ وَمُوسَى. وَعَنِ ابْنِ عُمَرَ، قَالَ: قَالَ النَّبِيُّ ﷺ: رَأَيْتُ عِيسَى، وَمُوسَى، وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سِبْطٌ كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ وَعَنْ نَافِعٍ، قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: ذَكَرَ النَّبِيُّ ﷺ، يَوْمًا بَيْنَ ظَهَرَانَيِ النَّاسِ الْمَسِيحَ الدَّجَّالَ، فَقَالَ: إِنَّ اللَّهَ لَيْسَ بِأَعْوَرَ، إِلَّا إِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، وَأَرَانِي اللَّيْلَةَ عِنْدَ الْكَعْبَةِ فِي الْمَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا يُرَى مَنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْنَ مَنْكِبَيْهِ، رَجِلُ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلَيْنِ، وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا ؟ فَقَالُوا: الْمَسِيحُ ابْنُ مَرْيَمَ. ثُمَّ رَأَيْتُ رَجُلًا وَرَاءَهُ جَعْدًا قَطَطًا أَعْوَرَ عَيْنِ الْيُمْنَى كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَهُ عَلَى مَنْكِبَيْ رَجُلٍ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا ؟ فَقَالُوا: الْمَسِيحُ الدَّجَّالُ. قَالَ الزُّهْرِيُّ: وَابْنُ قَطَنٍ رَجُلٌ مِنْ خُزَاعَةَ، هَلَكَ فِي الْجَاهِلِيَّةِ. فَبَيَّنَ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، صِفَةَ الْمَسِيحَيْنِ ; مَسِيحِ الْهُدَى وَمَسِيحِ الضَّلَالَةِ; لِيُعْرَفَ هَذَا إِذَا نَزَلَ، فَيُؤْمِنَ بِهِ الْمُؤْمِنُونَ، وَيُعْرَفَ الْآخَرُ فَيَحَذَرَهُ الْمُوَحِّدُونَ. وَقَالَ الْبُخَارِيُّ: وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: رَأَى عِيسَى ابْنُ مَرْيَمَ رَجُلًا يَسْرِقُ فَقَالَ لَهُ: أَسَرَقْتَ ؟ قَالَ: كَلَّا، وَالَّذِي لَا إِلَهَ إِلَّا هُوَ. فَقَالَ عِيسَى: آمَنْتُ بِاللَّهِ وَكَذَّبْتُ عَيْنَيَّ وَهَذَا يَدُلُّ عَلَى سَجِيَّةٍ طَاهِرَةٍ ; حَيْثُ قَدَّمَ حَلِفَ ذَلِكَ الرَّجُلِ - وَظَنَّ أَنَّ أَحَدًا لَا يَحْلِفُ بِعَظَمَةِ اللَّهِ كَاذِبًا - عَلَى مَا شَاهَدَهُ مِنْهُ عِيَانًا، فَقَبِلَ عُذْرَهُ، وَرَجَعَ عَلَى نَفْسِهِ، فَقَالَ: آمَنْتُ بِاللَّهِ. أَيْ: صَدَّقْتُكُ. وَكَذَّبْتُ بَصَرِي ; لِأَجْلِ حَلِفِكَ. وَعَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا ثُمَّ قَرَأَ: كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ فَأَوَّلُ الْخَلْقِ يُكْسَى إِبْرَاهِيمُ، ثُمَّ يُؤْخَذُ بِرِجَالٍ مِنْ أَصْحَابِي ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ، فَأَقُولُ: أَصْحَابِي. فَيُقَالُ: إِنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ. فَأَقُولُ كَمَا قَالَ الْعَبْدُ الصَّالِحُ عِيسَى ابْنُ مَرْيَمَ: وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ. عَنِ ابْنِ عَبَّاسٍ، سَمِعَ عُمَرَ يَقُولُ عَلَى الْمِنْبَرِ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: لَا تُطْرُونِي كَمَا أَطَرْتِ النَّصَارَى عِيسَى ابْنَ مَرْيَمَ، فَإِنَّمَا أَنَا عَبْدٌ، فَقُولُوا: عَبْدُ اللَّهِ وَرَسُولُهُ. وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: لَمْ يَتَكَلَّمْ فِي الْمَهْدِ إِلَّا ثَلَاثَةٌ : عِيسَى، وَكَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ يُقَالُ لَهُ: جُرَيْجٌ. يُصَلِّي إِذْ جَاءَتْهُ أُمُّهُ فَدَعَتْهُ، فَقَالَ: أُجِيبُهَا أَوْ أُصَلِّي ؟ فَقَالَتْ: اللَّهُمَّ لَاتُمِتْهُ حَتَّى تُرِيَهِ وُجُوهَ الْمُومِسَاتِ. وَكَانَ جُرَيْجٌ فِي صَوْمَعَتِهِ، فَعَرَضَتْ لَهُ امْرَأَةٌ وَكَلَّمَتْهُ، فَأَبَى، فَأَتَتْ رَاعِيًا فَأَمْكَنَتْهُ مِنْ نَفْسِهَا، فَوَلَدَتْ غُلَامًا، فَقِيلَ لَهَا: مِمَّنْ ؟ فَقَالَتْ: مِنْ جُرَيْجٍ. فَأَتَوْهُ وَكَسَرُوا صَوْمَعَتَهُ، فَأَنْزَلُوهُ وَسَبُّوهُ فَتَوَضَّأَ وَصَلَّى، ثُمَّ أَتَى الْغُلَامَ فَقَالَ: مَنْ أَبُوكَ يَا غُلَامُ ؟ قَالَ: فُلَانٌ الرَّاعِي. قَالُوا: أَنَبْنِي صَوْمَعَتَكَ مِنْ ذَهَبٍ ؟ قَالَ: لَا، إِلَّا مِنْ طِينٍ. وَكَانَتِ امْرَأَةٌ تُرْضِعُ ابْنًا لَهَا فِي بَنِي إِسْرَائِيلَ، فَمَرَّ بِهَا رَجُلٌ رَاكِبٌ ذُو شَارَةٍ، فَقَالَتِ: اللَّهُمَّ اجْعَلِ ابْنِي مِثْلَهُ. فَتَرَكَ ثَدْيَهَا وَأَقْبَلَ عَلَى الرَّاكِبِ، فَقَالَ: اللَّهُمَّ لَا تَجْعَلْنِي مِثْلَهُ. ثُمَّ أَقْبَلَ عَلَى ثَدْيِهَا يَمُصُّهُ قَالَ أَبُو هُرَيْرَةَ: كَأَنِّي أَنْظُرُ إِلَى النَّبِيِّ ﷺ يَمُصُّ أُصْبُعَهُ: ثُمَّ مُرَّ بِأَمَةٍ فَقَالَتْ: اللَّهُمَّ لَا تَجْعَلِ ابْنِي مِثْلَ هَذِهِ. فَتَرَكَ ثَدْيَهَا، فَقَالَ: اللَّهُمَّ اجْعَلْنِي مِثْلَهَا. فَقَالَتْ: لِمَ ذَلِكَ ؟ فَقَالَ: الرَّاكِبُ جَبَّارٌ مِنَ الْجَبَابِرَةِ، وَهَذِهِ الْأَمَةُ يَقُولُونَ: سَرَقْتِ وَزَنَيْتِ. وَلَمْ تَفْعَلْ. وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: الْأَنْبِيَاءُ إِخْوَةٌ لَعَلَّاتٍ ، وَدِينُهُمْ وَاحِدٌ وَأُمَّهَاتُهُمْ شَتَّى، وَأَنَا أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ ; لِأَنَّهُ لَمْ يَكُنْ بَيْنِي وَبَيْنَهُ نَبِيٌّ، وَإِنَّهُ نَازِلٌ، فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ، فَإِنَّهُ رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةِ وَالْبَيَاضِ، سَبْطٌ كَأَنَّ رَأْسَهُ يَقْطُرُ، وَإِنْ لَمْ يُصِبْهُ بَلَلٌ، بَيْنَ مُمَصَّرَتَيْنِ، فَيَكْسِرُ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيُعَطِّلُ الْمِلَلَ، حَتَّى تَهْلِكَ فِي زَمَانِهِ الْمِلَلُ كُلُّهَا غَيْرَ الْإِسْلَامِ، وَيُهْلِكُ اللَّهُ فِي زَمَانِهِ الْمَسِيحَ الدَّجَّالَ الْكَذَّابَ، وَتَقَعُ الْأَمَنَةُ فِي الْأَرْضِ حَتَّى تَرْتَعَ الْإِبِلُ مَعَ الْأُسْدِ جَمِيعًا، وَالنُّمُورُ مَعَ الْبَقَرِ، وَالذِّئَابُ مَعَ الْغَنَمِ، وَيَلْعَبُ الصِّبْيَانُ وَالْغِلْمَانُ بِالْحَيَّاتِ، لَا يَضُرُّ بَعْضُهُمْ بَعْضًا، فَيَمْكُثُ مَا شَاءَ اللَّهُ أَنْ يَمْكُثَ، ثُمَّ يَتَوَفَّى، فَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ وَيَدْفِنُونَهُ. وَقَالَ: فَيَمْكُثُ أَرْبَعِينَ سَنَةً، ثُمَّ يَتَوَفَّى وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ وَرَوَى هِشَامُ بْنُ عُرْوَةَ، عَنْ صَالِحٍ مَوْلَى أَبِي هُرَيْرَةَ، عَنْهُ أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: فَيَمْكُثُ فِي الْأَرْضِ أَرْبَعِينَ سَنَةً وَسَيَأْتِي بَيَانُ نُزُولِهِ، عَلَيْهِ السَّلَامُ، فِي آخِرِ الزَّمَانِ فِي كِتَابِ " الْمَلَاحِمِ " كَمَا بَسَطْنَا ذَلِكَ أَيْضًا فِي " التَّفْسِيرِ " عِنْدَ قَوْلِهِ تَعَالَى فِي سُورَةِ " النِّسَاءِ ": وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا وَقَوْلِهِ: وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ الْآيَةَ. وَإِنَّهُ يَنْزِلُ عَلَى الْمَنَارَةِ الْبَيْضَاءِ بِدِمَشْقَ، وَقَدْ أُقِيمَتْ صَلَاةُ الصُّبْحِ، فَيَقُولُ لَهُ إِمَامُ الْمُسْلِمِينَ: تَقَدَّمْ يَا رُوحَ اللَّهِ فَصَلِّ. فَيَقُولُ: لَا، بَعْضُكُمْ عَلَى بَعْضٍ أُمَرَاءُ، تَكْرِمَةُ اللَّهِ هَذِهِ الْأُمَّةَ . وَفِي رِوَايَةٍ: فَيَقُولُ لَهُ عِيسَى: إِنَّمَا أُقِيمَتِ الصَّلَاةُ لَكَ. فَيُصَلِّي خَلْفَهُ، ثُمَّ يَرْكَبُ وَمَعَهُ الْمُسْلِمُونَ فِي طَلَبِ الْمَسِيحِ الدَّجَّالِ، فَيَلْحَقُهُ عِنْدَ بَابِ لُدٍّ، فَيَقْتُلُهُ بِيَدِهِ الْكَرِيمَةِ. وَذَكَرْنَا أَنَّهُ قَوِيَ الرَّجَاءُ حِينَ بُنِيَتْ هَذِهِ الْمَنَارَةُ الشَّرْقِيَّةُ بِدِمَشْقَ الَّتِي هِيَ مِنْ حِجَارَةٍ بِيضٍ، وَقَدْ بُنِيَتْ أَيْضًا مِنْ أَمْوَالِ النَّصَارَى حِينَ حَرَقُوا الَّتِي هُدِمَتْ وَمَا حَوْلَهَا، فَيَنْزِلُ عَلَيْهَا عِيسَى ابْنُ مَرْيَمَ، عَلَيْهِ السَّلَامُ، فَيَقْتُلُ الْخِنْزِيرَ وَيَكْسِرُ الصَّلِيبَ، وَلَا يَقْبَلُ مِنْ أَحَدٍ إِلَّا الْإِسْلَامَ، وَأَنَّهُ يَحُجُّ مِنْ فَجِّ الرَّوْحَاءِ، حَاجًّا أَوْ مُعْتَمِرًا، أَوْ لِثِنْتَيْهِمَا، وَيُقِيمُ أَرْبَعِينَ سَنَةً ثُمَّ يَمُوتُ فَيُدْفَنُ - فِيمَا قِيلَ - فِي الْحُجْرَةِ النَّبَوِيَّةِ عِنْدَ رَسُولِ اللَّهِ ﷺ وَصَاحِبَيْهِ. وَقَدْ وَرَدَ فِي ذَلِكَ حَدِيثٌ أَنَّهُ يُدْفَنُ مَعَ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ، وَعُمَرَ فِي الْحُجْرَةِ النَّبَوِيَّةِ، وَلَكِنْ لَا يَصِحُّ إِسْنَادُهُ. وَعَنْ مُحَمَّدِ بْنِ يُوسُفَ بْنِ عَبْدِ اللَّهِ بْنِ سَلَامٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ صِفَةُ مُحَمَّدٍ، وَعِيسَى ابْنُ مَرْيَمَ، عَلَيْهِمَا السَّلَامُ، يُدْفَنُ مَعَهُ. قَالَ أَبُو مَوْدُودٍ: وَقَدْ بَقِيَ فِي الْبَيْتِ مَوْضِعُ قَبْرٍ. وَعَنْ سَلْمَانَ، قَالَ: الْفَتْرَةُ مَا بَيْنَ عِيسَى وَمُحَمَّدٍ ﷺ ، سِتُّمِائَةِ سَنَةٍ. وَعَنْ قَتَادَةَ: خَمْسُمِائَةٍ وَسِتُّونَ سَنَةً. وَقِيلَ: خَمْسُمِائَةٍ وَأَرْبَعُونَ سَنَةً. وَعَنِ الضَّحَّاكِ: أَرْبَعُمِائَةٍ وَبِضْعٌ وَثَلَاثُونَ سَنَةً. وَالْمَشْهُورُ سِتُّمِائَةِ سَنَةٍ. وَمِنْهُمْ مَنْ يَقُولُ: سِتُّمِائَةٍ وَعِشْرُونَ سَنَةً بِالْقَمَرِيَّةِ فَتَكُونُ سِتَّمِائَةٍ بِالشَّمْسِيَّةِ. وَاللَّهُ أَعْلَمُ. وَعَنْ أَبِي الدَّرْدَاءِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَقَدْ قَبَضَ اللَّهُ دَاوُدَ مِنْ بَيْنِ أَصْحَابِهِ فَمَا فُتِنُوا وَلَا بَدَّلُوا، وَلَقَدْ مَكَثَ أَصْحَابُ الْمَسِيحِ عَلَى سُنَّتِهِ وَهَدْيِهِ مِائَتَيْ سَنَةٍ وَهَذَا حَدِيثٌ غَرِيبٌ جِدًّا، وَإِنْ صَحَّحَهُ ابْنُ حِبَّانَ. وَذَكَرَ ابْنُ جَرِيرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، قَبْلَ أَنْ يُرْفَعَ وَصَّى الْحَوَارِيِّينَ بِأَنْ يَدْعُوَا النَّاسَ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَعَيَّنَ كُلَّ وَاحِدٍ مِنْهُمْ إِلَى طَائِفَةٍ مِنَ النَّاسِ فِي إِقْلِيمٍ مِنَ الْأَقَالِيمِ مِنَ الشَّامِ وَالْمَشْرِقِ، وَبِلَادِ الْمَغْرِبِ، فَذَكَرُوا أَنَّهُ أَصْبَحَ كُلُّ إِنْسَانٍ مِنْهُمْ يَتَكَلَّمُ بِلُغَةِ الَّذِينَ أَرْسَلَهُ الْمَسِيحُ إِلَيْهِمْ. وَذَكَرَ غَيْرُ وَاحِدٍ أَنَّ الْإِنْجِيلَ نَقَلَهُ عَنْهُ أَرْبَعَةٌ: لُوقَا، وَمَتَّى وَمُرْقُسُ، وَيُوحَنَّا. وَبَيْنَ هَذِهِ الْأَنَاجِيلِ الْأَرْبَعَةِ تَفَاوُتٌ كَثِيرٌ بِالنِّسْبَةِ إِلَى كُلِّ نُسْخَةٍ وَنُسْخَةٍ، وَزِيَادَاتٌ كَثِيرَةٌ وَنَقْصٌ بِالنِّسْبَةِ إِلَى الْأُخْرَى، وَهَؤُلَاءِ الْأَرْبَعَةُ مِنْهُمُ اثْنَانِ مِمَّنْ أَدْرَكَ الْمَسِيحَ وَرَآهُ، وَهُمَا مَتَّى وَيُوحَنَّا وَمِنْهُمُ اثْنَانِ مِنْ أَصْحَابِ أَصْحَابِهِ. وَاللَّهُ أَعْلَمُ. وَهُمَا مُرْقُسُ وَلُوقَا. وَكَانَ مِمَّنْ آمَنَ بِالْمَسِيحِ وَصَدَّقَهُ مِنْ أَهْلِ دِمَشْقَ رَجُلٌ يُقَالُ لَهُ: ضِينَا، وَكَانَ مُخْتَفِيًا فِي مَغَارَةٍ دَاخِلَ الْبَابِ الشَّرْقِيِّ قَرِيبًا مِنَ الْكَنِيسَةِ الْمُصَلَّبَةِ ; خَوْفًا مِنْ بُولِصَ الْيَهُودِيِّ، وَكَانَ ظَالِمًا غَاشِمًا مُبْغِضًا لِلْمَسِيحِ، وَلَمَّا جَاءَ بِهِ. وَكَانَ قَدْ حَلَقَ رَأْسَ ابْنِ أَخِيهِ حِينَ آمَنَ بِالْمَسِيحِ، وَطَافَ بِهِ فِي الْبَلَدِ ثُمَّ رَجَمَهُ حَتَّى مَاتَ، رَحِمَهُ اللَّهُ. وَلَمَّا سَمِعَ بُولِصُ أَنَّ الْمَسِيحَ، عَلَيْهِ السَّلَامُ، قَدْ تَوَجَّهَ نَحْوَ دِمَشْقَ جَهَّزَ بِغَالَهُ وَخَرَجَ لِيَقْتُلَهُ فَتَلَقَّاهُ عِنْدَ كَوْكَبَا، فَلَمَّا وَاجَهَ أَصْحَابَ الْمَسِيحِ، جَاءَ إِلَيْهِ مَلَكٌ فَضَرَبَ وَجْهَهُ بِطَرَفِ جَنَاحِهِ فَأَعْمَاهُ، فَلَمَّا رَأَى ذَلِكَ وَقَعَ فِي نَفْسِهِ تَصْدِيقُ الْمَسِيحِ، فَجَاءَ إِلَيْهِ وَاعْتَذَرَ مِمَّا صَنَعَ، وَآمَنَ بِهِ فَقَبِلَ مِنْهُ، وَسَأَلَهُ أَنْ يَمْسَحَ عَيْنَيْهِ ; لِيَرُدَّ اللَّهُ عَلَيْهِ بَصَرَهُ، فَقَالَ: اذْهَبْ إِلَى ضِينَا عِنْدَكَ بِدِمَشْقَ فِي طَرَفِ السُّوقِ الْمُسْتَطِيلِ مِنَ الْمَشْرِقِ، فَهُوَ يَدْعُو لَكَ. فَجَاءَ إِلَيْهِ فَدَعَا، فَرَدَّ عَلَيْهِ بَصَرَهُ، وَحَسُنَ إِيمَانُ بُولِصَ بِالْمَسِيحِ، عَلَيْهِ السَّلَامُ، أَنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ، وَبُنِيَتْ لَهُ كَنِيسَةٌ بِاسْمِهِ، فَهِيَ كَنِيسَةُ بُولِصَ الْمَشْهُورَةُ بِدِمَشْقَ، مِنْ زَمَنِ فَتَحَهَا الصَّحَابَةُ، ؓ، حَتَّى خَرِبَتْ فِي الزَّمَانِ الَّذِي سَنُورِدُهُ. إِنْ شَاءَ اللَّهُ تَعَالَى.
Translation
✧ And He, exalted, said: “And We sent, following in their footsteps, ʿĪsā the son of Maryam, confirming that which was before him in the Torah; and We gave him the Injīl, wherein is guidance and light.” And He, exalted, said: “And We gave ʿĪsā, son of Maryam, clear signs, and We supported him with the Holy Spirit” [al-Baqarah: 87]. And the verses on this are very many. It has already been mentioned what is established in the “two Ṣaḥīḥs”: There is no newborn but that Satan thrusts at his flank when he is born, and he starts crying out; except Maryam and her son, when he went to thrust, and he thrust at the barrier. And the ḥadīth of ʿUmayr b. Hāniʾ, from Junādah, from ʿUbādah, from the Messenger of Allah ﷺ, that he said: “Whoever bears witness that there is no god but Allah alone, with no partner, and that Muḥammad is His servant and His Messenger, and that ʿĪsā is the servant of Allah and His Messenger, and His word which He cast to Maryam, and a spirit from Him, and that Paradise is true and the Fire is true, Allah will admit him into Paradise, whatever deeds he had done.” And from Abū Burdah b. Abī Mūsā, from his father, he said: The Messenger of Allah ﷺ said: “If a man disciplines his slave-girl, and disciplines her well, and teaches her, and teaches her well, then frees her and marries her, he will have two rewards; and if he believed in ʿĪsā ibn Maryam and then believed in me, he will have two rewards; and the servant who fears his Lord and obeys his masters, he will have two rewards.” This is the wording of al-Bukhārī. And from Abū Hurayrah, he said: The Prophet ﷺ said, on the night he was taken on the night journey: “I met Mūsā.” He said: And he described him, and he was a man, I think he said: “with lank hair, as though he were one of the men of Shanūʾah.” He said: “And I met ʿĪsā.” The Prophet ﷺ described him and said: “Of medium stature, ruddy, as though he had just come out of a dīmās,” meaning the bathhouse. “And I saw Ibrāhīm, and I am the one among his descendants who most resembles him.” The ḥadīth. This has already been mentioned in the story of Ibrāhīm and Mūsā. And from Ibn ʿUmar, he said: The Prophet ﷺ said: “I saw ʿĪsā, Mūsā, and Ibrāhīm. As for ʿĪsā, he was ruddy, curly-haired, broad-chested; as for Mūsā, he was dark-skinned, heavyset, lank-haired, as though he were one of the men of al-Zuṭṭ.” And from Nāfiʿ, he said: ʿAbd Allāh b. ʿUmar said: The Prophet ﷺ one day mentioned among the people the false Messiah, and he said: “Allah is not one-eyed. Indeed, the false Messiah is one-eyed in the right eye, as though his eye were a floating grape. And last night I was shown at the Kaʿbah in sleep, and there was a man of brown complexion, the handsomest of brown men you could see, his locks falling between his shoulders, with lank hair, his head dripping water, placing his hands on the shoulders of two men while circumambulating the House. I said: Who is this? They said: The Messiah, son of Maryam. Then I saw behind him a man with very curly hair, one-eyed in the right eye, the closest resemblance I have seen to Ibn Qaṭan, placing his hand on the shoulder of a man while circumambulating the House. I said: Who is this? They said: The false Messiah.” Al-Zuhrī said: Ibn Qaṭan was a man of Khuzāʿah who died in pre-Islamic times. Thus he, may the prayers and peace of Allah be upon him, clarified the description of the two Messiahs: the Messiah of guidance and the Messiah of misguidance, so that the former may be recognized when he descends and the believers may believe in him, and the latter may be recognized and the monotheists may beware of him. And al-Bukhārī said: And from Abū Hurayrah, from the Prophet ﷺ, he said: “ʿĪsā ibn Maryam saw a man stealing, and said to him: Did you steal? He said: No, by the One besides whom there is no god. Then ʿĪsā said: I believe in Allah and disbelieve my eyes.” This indicates a pure disposition, in that he gave precedence to that man’s oath — thinking that no one would swear by the might of Allah falsely — over what he had witnessed with his own eyes, so he accepted his excuse and turned upon himself, saying: “I believe in Allah,” meaning: “I believe you, and I disbelieve my sight for the sake of your oath.” And from Ibn ʿAbbās, he said: The Messenger of Allah ﷺ said: “You will be gathered barefoot, naked, and uncircumcised.” Then he recited: “As We began the first creation, We will repeat it; a promise binding upon Us; indeed We were doers of that.” “Then the first of creation to be clothed is Ibrāhīm, then some men of my companions will be taken to the right and to the left, and I will say: My companions. It will be said: They have not ceased turning back on their heels since you parted from them. Then I will say as the righteous servant ʿĪsā ibn Maryam said: ‘And I was a witness over them as long as I was among them; but when You took me, You were the watcher over them, and You are witness over all things. If You punish them, they are Your servants; and if You forgive them, You are the Mighty, the Wise.’” From Ibn ʿAbbās, he heard ʿUmar say on the pulpit: I heard the Messenger of Allah ﷺ say: “Do not extol me as the Christians extolled ʿĪsā ibn Maryam; for I am only a servant, so say: the servant of Allah and His Messenger.” And from Abū Hurayrah, from the Prophet ﷺ, he said: “No one spoke in the cradle except three: ʿĪsā, and there was among the Children of Israel a man called Jurayj. He was praying when his mother came and called him, and he said: Should I answer her or pray? She said: O Allah, do not let him die until You show him the faces of prostitutes. Jurayj was in his hermitage, and a woman presented herself to him and spoke to him, but he refused. She went to a shepherd and gave herself to him, and she bore a boy. It was said to her: From whom? She said: From Jurayj. So they came to him, broke his hermitage, brought him down, and reviled him. He performed ablution and prayed, then came to the boy and said: Who is your father, boy? He said: So-and-so, the shepherd. They said: Shall we rebuild your hermitage of gold? He said: No, except of clay. And there was a woman among the Children of Israel nursing her son. A rider of fine appearance passed by her, and she said: O Allah, make my son like him. The child left her breast and turned to the rider and said: O Allah, do not make me like him. Then he turned back to her breast and suckled.” Abū Hurayrah said: “As if I can see the Prophet ﷺ sucking his finger.” “Then a slave-girl was brought past, and she said: O Allah, do not make my son like this one. The child left her breast and said: O Allah, make me like her. She said: Why is that? He said: The rider is a tyrant among tyrants, and this slave-girl they say: You stole and committed fornication, but she did not.” And from Abū Hurayrah, from the Prophet ﷺ, he said: “The prophets are half-brothers from one father; their religion is one and their mothers are different, and I am the closest of people to ʿĪsā ibn Maryam, because there was no prophet between me and him. He will descend, and when you see him, know him: a man of medium build, tending to redness and whiteness, with lank hair, as though his head were dripping even though no moisture has touched it, between two garments dyed with yellow. He will break the cross, kill the pig, abolish the jizyah, and nullify the religions, until in his time all religions perish except Islam. And in his time Allah will destroy the false lying Messiah, and security will prevail on earth, so that camels will graze with lions together, leopards with cattle, wolves with sheep, and children and youths will play with snakes, none of them harming another. He will remain as long as Allah wills him to remain, then he will die, and the Muslims will pray over him and bury him.” And he said: “He will remain forty years, then he will die, and the Muslims will pray over him.” Hishām b. ʿUrwah narrated from Ṣāliḥ, the client of Abū Hurayrah, from him, that the Messenger of Allah ﷺ said: “He will remain on earth for forty years.” The explanation of his descent, ﷺ, at the end of time will come in the Book of Battles, as we have also elaborated in the Tafsīr on the words of the Most High in Sūrat al-Nisāʾ: “And there is none of the People of the Book but will surely believe in him before his death, and on the Day of Resurrection he will be a witness against them,” and His words: “And indeed he is a sign of the Hour,” the verse. And that he will descend upon the white minaret in Damascus after the dawn prayer has been commenced, and the imam of the Muslims will say to him: “Come forward, O Spirit of Allah, and lead the prayer.” He will say: “No, some of you are leaders over others, as an honor from Allah to this community.” In another narration: ʿĪsā will say to him: “The prayer has only been commenced for you.” Then he will pray behind him, then he will ride with the Muslims in pursuit of the false Messiah, and he will catch up with him at the gate of Ludd, and he will kill him with his noble hand. And we have mentioned that hope was strengthened when this eastern minaret in Damascus, which is of white stones, was built, and it was also built from the wealth of the Christians after they had burned the one that was demolished and what was around it. So ʿĪsā ibn Maryam, ﷺ, will descend upon it, kill the pig and break the cross, and will not accept from anyone except Islam. And he will perform the pilgrimage from the road of al-Rawḥāʾ, as a pilgrim or a performer of ʿUmrah, or for both, and he will remain forty years, then he will die and be buried — as has been said — in the prophetic chamber, near the Messenger of Allah ﷺ and his two companions. And a ḥadīth has been reported that he will be buried with the Messenger of Allah ﷺ and Abū Bakr and ʿUmar in the prophetic chamber, but its chain is not sound. And from Muḥammad b. Yūsuf b. ʿAbd Allāh b. Salām, from his father, from his grandfather, he said: In the Torah is written the description of Muḥammad, and ʿĪsā ibn Maryam, peace be upon them both, will be buried with him. Abū Mawdūd said: There remained in the house a place for a grave. And from Salmān, he said: The interval between ʿĪsā and Muḥammad ﷺ is six hundred years. From Qatādah: five hundred and sixty years. It is also said: five hundred and forty years. From al-Ḍaḥḥāk: four hundred and thirty-some years. The well-known opinion is six hundred years. Some say: six hundred and twenty lunar years, which would be six hundred solar years. And Allah knows best. And from Abū al-Dardāʾ, he said: The Messenger of Allah ﷺ said: “Allah took Dāwūd from among his companions, and they were not tempted and did not change, and the companions of the Messiah remained upon his sunnah and guidance for two hundred years.” This is a very strange ḥadīth, even if Ibn Ḥibbān declared it authentic. And Ibn Jarīr mentioned from Muḥammad b. Isḥāq that ʿĪsā, ﷺ, before he was raised, instructed the disciples to call people to the worship of Allah alone, without partner, and he assigned each one of them to a group of people in one of the regions of Syria, the East, and the lands of the West. And they mentioned that each of them woke up speaking the language of those to whom the Messiah had sent him. More than one has mentioned that the Injīl was transmitted from him by four: Lūqā, Mattā, Murqus, and Yūḥannā. Among these four gospels there is a great deal of variation from one copy to another, and many additions and omissions in comparison with the others. Of these four, two were among those who met the Messiah and saw him: Mattā and Yūḥannā; and two were from the companions of his companions, and Allah knows best: Murqus and Lūqā. And among those who believed in the Messiah and accepted him among the people of Damascus was a man called Ḍīnā. He was hiding in a cave inside the eastern gate, near the church of the Crucified, out of fear of Būliṣ the Jew, who was an oppressive, tyrannical, hateful enemy of the Messiah. And he had shaved the head of his nephew when he believed in the Messiah, and paraded him through the town, then stoned him until he died, may Allah have mercy on him. When Būliṣ heard that the Messiah, ﷺ, had headed toward Damascus, he prepared his mules and went out to kill him. He met him at Kawkabā, and when he confronted the companions of the Messiah, an angel came to him and struck his face with the edge of his wing and blinded him. When he saw that, belief in the Messiah entered his heart, so he came to him and apologized for what he had done, and believed in him, and he accepted it from him. He asked him to wipe his eyes, so that Allah might restore his sight. He said: Go to Ḍīnā, who is near you in Damascus at the edge of the long market to the east; he will pray for you. So he came to him, and he prayed, and his sight was restored, and Būliṣ's faith in the Messiah, ﷺ, was good, that he was the servant of Allah and His Messenger. A church was built in his name; it is the famous Church of Būliṣ in Damascus, from the time the Companions, ؓ, conquered it, until it fell into ruin at the time that we will mention, if Allah, exalted, wills.
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