Tarikh (al-Tabari) 325
The story of ʿĪsā b. Maryam (peace be upon him)
ذِكْرُ رَفْعِ عِيسَى، عَلَيْهِ السَّلَامُ، إِلَى السَّمَاءِ فِي حِفْظِ الرَّبِّ، وَبَيَانُ كَذِبِ الْيَهُودِ وَالنَّصَارَى، عَلَيْهِمْ لَعَائِنُ اللَّهِ، فِي دَعْوَى الصَّلْبِ ذكر رفع عيسى عليه السلام في القرآن قَالَ اللَّهُ تَعَالَى: وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ [ آلِ عِمْرَانَ: 54، 55 ]. وَقَالَ تَعَالَى: فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ وَكُفْرِهِمْ بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا [ النِّسَاءِ: 155 - 159 ]. فَأَخْبَرَ تَعَالَى أَنَّهُ رَفَعَهُ إِلَى السَّمَاءِ بَعْدَ مَا تَوَفَّاهُ بِالنَّوْمِ عَلَى الصَّحِيحِ الْمَقْطُوعِ بِهِ، وَخَلَّصَهُ مِمَّنْ كَانَ أَرَادَ أَذِيَّتَهُ مِنَ الْيَهُودِ الَّذِينَ وَشَوْا بِهِ إِلَى بَعْضِ الْمُلُوكِ الْكَفَرَةِ فِي ذَلِكَ الزَّمَانِ. قَالَ الْحَسَنُ الْبَصْرِيُّ، وَمُحَمَّدُ بْنُ إِسْحَاقَ: كَانَ اسْمُهُ دَاوُدَ بْنَ يُورَا فَأَمَرَ بِقَتْلِهِ وَصَلْبِهِ فَحَصَرُوهُ فِي دَارٍ بِبَيْتِ الْمَقْدِسِ، وَذَلِكَ عَشِيَّةَ الْجُمُعَةِ لَيْلَةَ السَّبْتِ، فَلَمَّا حَانَ وَقْتُ دُخُولِهِمْ أُلْقِيَ شَبَهُهُ عَلَى بَعْضِ أَصْحَابِهِ الْحَاضِرِينَ عِنْدَهُ، وَرُفِعَ عِيسَى مِنْ رَوْزَنَةٍ مِنْ ذَلِكَ الْبَيْتِ إِلَى السَّمَاءِ، وَأَهْلُ الْبَيْتِ يَنْظُرُونَ، وَدَخَلَ الشُّرَطُ فَوَجَدُوا ذَلِكَ الشَّابَّ الَّذِي أُلْقِيَ عَلَيْهِ شَبَهُهُ، فَأَخَذُوهُ ظَانِّينَ أَنَّهُ عِيسَى، فَصَلَبُوهُ وَوَضَعُوا الشَّوْكَ عَلَى رَأْسِهِ إِهَانَةً لَهُ، وَسَلَّمَ لِلْيَهُودِ عَامَّةُ النَّصَارَى الَّذِينَ لَمْ يُشَاهِدُوا مَا كَانَ مِنْ أَمْرِ عِيسَى أَنَّهُ صُلِبَ، وَضَلُّوا بِسَبَبِ ذَلِكَ ضَلَالًا مُبِينًا كَثِيرًا فَاحِشًا بَعِيدًا، وَأَخْبَرَ تَعَالَى بِقَوْلِهِ: وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ أَيْ: بَعْدَ نُزُولِهِ إِلَى الْأَرْضِ فِي آخِرِ الزَّمَانِ ، قَبْلَ قِيَامِ السَّاعَةِ، فَإِنَّهُ يَنْزِلُ وَيَقْتُلُ الْخِنْزِيرَ، وَيَكْسِرُ الصَّلِيبَ وَيَضَعُ الْجِزْيَةَ، وَلَا يَقْبَلُ إِلَّا الْإِسْلَامَ. الْآثَارِ فِي صِفَةِ رَفْعِهِ إِلَى السَّمَاءِ وَهَذَا ذِكْرُ مَا وَرَدَ فِي الْآثَارِ فِي صِفَةِ رَفْعِهِ إِلَى السَّمَاءِ. عَنِ ابْنِ عَبَّاسٍ، قَالَ: لَمَّا أَرَادَ اللَّهُ أَنْ يَرْفَعَ عِيسَى إِلَى السَّمَاءِ، خَرَجَ عَلَى أَصْحَابِهِ، وَفِي الْبَيْتِ اثْنَا عَشَرَ رَجُلًا مِنْهُمْ - مِنَ الْحَوَارِيِّينَ يَعْنِي - فَخَرَجَ عَلَيْهِمْ مِنْ عَيْنٍ فِي الْبَيْتِ، وَرَأْسُهُ يَقْطُرُ مَاءً فَقَالَ: إِنَّ مِنْكُمْ مَنْ يَكْفُرُ بِي اثْنَتَيْ عَشْرَةَ مَرَّةً بَعْدَ أَنْ آمَنَ بِي. ثُمَّ قَالَ: أَيُّكُمْ يُلْقَى عَلَيْهِ شَبَهِي فَيُقْتَلَ مَكَانِي، وَيَكُونَ مَعِي فِي دَرَجَتِي ؟ فَقَامَ شَابٌّ مِنْ أَحْدَثِهِمْ سِنًّا، فَقَالَ لَهُ: اجْلِسْ. ثُمَّ أَعَادَ عَلَيْهِمْ، فَقَامَ الشَّابُّ، فَقَالَ: اجْلِسْ. ثُمَّ أَعَادَ عَلَيْهِمْ، فَقَامَ الشَّابُّ، فَقَالَ: أَنَا. فَقَالَ: أَنْتَ هُوَ ذَاكَ. فَأُلْقِيَ عَلَيْهِ شَبَهُ عِيسَى، وَرُفِعَ عِيسَى مِنْ رَوْزَنَةٍ فِي الْبَيْتِ إِلَى السَّمَاءِ. قَالَ: وَجَاءَ الطَّلَبُ مِنَ الْيَهُودِ فَأَخَذُوا الشَّبَهَ فَقَتَلُوهُ ثُمَّ صَلَبُوهُ، فَكَفَرَ بِهِ بَعْضُهُمُ اثْنَتَيْ عَشْرَةَ مَرَّةً بَعْدَ أَنْ آمَنَ بِهِ، وَافْتَرَقُوا ثَلَاثَ فِرَقٍ، فَقَالَتْ طَائِفَةٌ: كَانَ اللَّهُ فِينَا مَا شَاءَ ثُمَّ صَعِدَ إِلَى السَّمَاءِ. وَهَؤُلَاءِ الْيَعْقُوبِيِّةُ، وَقَالَتْ فِرْقَةٌ: كَانَ فِينَا ابْنُ اللَّهِ مَا شَاءَ، ثُمَّ رَفَعَهُ اللَّهُ إِلَيْهِ. وَهَؤُلَاءِ النَّسْطُورِيَّةُ، وَقَالَتْ فِرْقَةٌ: كَانَ فِينَا عَبْدُ اللَّهِ وَرَسُولُهُ مَا شَاءَ اللَّهُ، ثُمَّ رَفَعَهُ اللَّهُ إِلَيْهِ، وَهَؤُلَاءِ الْمُسْلِمُونَ، فَتَظَاهَرَتِ الْكَافِرَتَانِ عَلَى الْمُسْلِمَةِ فَقَتَلُوهَا، فَلَمْ يَزَلِ الْإِسْلَامُ طَامِسًا حَتَّى بَعَثَ اللَّهُ مُحَمَّدًا ﷺ. قَالَ ابْنُ عَبَّاسٍ: وَذَلِكَ قَوْلُهُ تَعَالَى: فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَى عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ [ الصَّفِّ: 14 ]. وَمِمَّنْ ذَكَرَ ذَلِكَ مُطَوَّلًا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ، قَالَ: وَجَعَلَ عِيسَى، عَلَيْهِ السَّلَامُ، يَدْعُو اللَّهُ، عَزَّ وَجَلَّ، أَنْ يُؤَخِّرَ أَجَلَهُ، يَعْنِي لِيُبَلِّغَ الرِّسَالَةَ، وَيُكْمِلَ الدَّعْوَةَ، وَيُكْثِرَ النَّاسُ الدُّخُولَ فِي دِينِ اللَّهِ، عَزَّ وَجَلَّ. حواريي نبي الله عيسى عليه السلام وقتل من ألقي عليه شبهه قِيلَ: وَكَانَ عِنْدَهُ مِنَ الْحَوَارِيِّينَ اثْنَا عَشَرَ رَجُلًا ; بُطْرُسُ، وَيَعْقُوبُ بْنُ زَبْدِي، وَيَحْنَسُ أَخُو يَعْقُوبَ، وَأَنْدَرَاوِسُ، وَفِلِيبُّسُ، وَأَبْرَثَلْمَا، وَمَتَّى، وَتُومَاسُ، وَيَعْقُوبُ بْنُ حَلْقِيَا، وَتُدَّاوُسُ، وَفَتَاتْيَا، يُودُسُ زَكَرِيَّا يَوُطَا، وَهَذَا هُوَ الَّذِي دَلَّ الْيَهُودَ عَلَى عِيسَى. قَالَ ابْنُ إِسْحَاقَ وَكَانَ فِيهِمْ رَجُلٌ آخَرُ اسْمُهُ سَرْجَسُ، كَتَمَتْهُ النَّصَارَى، وَهُوَ الَّذِي أُلْقِيَ شَبَهُ الْمَسِيحِ عَلَيْهِ، فَصُلِبَ عَنْهُ. قَالَ: وَبَعْضُ النَّصَارَى يَزْعُمُ أَنَّ الَّذِي صُلِبَ عَنِ الْمَسِيحِ وَأُلْقِيَ عَلَيْهِ شَبَهُهُ، يُودُسُ زَكَرِيَّا يَوُطَا. وَاللَّهُ أَعْلَمُ. وَعَنِ ابْنِ عَبَّاسٍ: اسْتَخْلَفَ عِيسَى شَمْعُونَ، وَقَتَلَتِ الْيَهُودُ يُودُسُ زَكَرِيَّا يَوُطَا الَّذِي أُلْقِيَ عَلَيْهِ الشَّبَهُ. وَقَالَ: مُحَمَّدُ بْنُ الْجَهْمِ. قَالَ: سَمِعْتُ الْفَرَّاءَ يَقُولُ فِي قَوْلِهِ: وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ قَالَ: إِنَّ عِيسَى غَابَ عَنْ خَالَتِهِ زَمَانًا، فَأَتَاهَا فَقَامَ رَأْسُ الْجَالُوتِ الْيَهُودِيُّ، فَضَرَبَ عَلَى عِيسَى، حَتَّى اجْتَمَعُوا عَلَى بَابِ دَارِهِ، فَكَسَرُوا الْبَابَ، وَدَخَلَ رَأْسُ الْجَالُوتِ لِيَأْخُذَ عِيسَى، فَطَمَسَ اللَّهُ عَيْنَيْهِ عَنْ عِيسَى ثُمَّ خَرَجَ إِلَى أَصْحَابِهِ فَقَالَ: لَمْ أَرَهُ. وَمَعَهُ سَيْفٌ مَسْلُولٌ، فَقَالُوا: أَنْتَ عِيسَى. وَأَلْقَى اللَّهُ شَبَهَ عِيسَى عَلَيْهِ، فَأَخَذُوهُ، فَقَتَلُوهُ، وَصَلَبُوهُ، فَقَالَ جَلَّ ذِكْرُهُ: وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ وَعَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: أَتَى عِيسَى وَمَعَهُ سَبْعَةَ عَشَرَ مِنَ الْحَوَارِيِّينَ فِي بَيْتٍ، فَأَحَاطُوا بِهِمْ، فَلَمَّا دَخَلُوا عَلَيْهِمْ صَوَّرَهُمُ اللَّهُ كُلَّهُمْ عَلَى صُورَةِ عِيسَى، فَقَالُوا لَهُمْ: سَحَرْتُمُونَا، لَتُبْرِزُنَّ لَنَا عِيسَى أَوْ لَنَقْتُلَنَّكُمْ جَمِيعًا، فَقَالَ عِيسَى لِأَصْحَابِهِ: مَنْ يَشْتَرِي مِنْكُمْ نَفْسَهُ الْيَوْمَ بِالْجَنَّةِ. فَقَالَ رَجُلٌ: أَنَا. فَخَرَجَ إِلَيْهِمْ، فَقَالَ: أَنَا عِيسَى. وَقَدْ صَوَّرَهُ اللَّهُ عَلَى صُورَةِ عِيسَى، فَأَخَذُوهُ فَقَتَلُوهُ وَصَلَبُوهُ، فَمِنْ ثَمَّ شُبِّهَ لَهُمْ، وَظَنُّوا أَنَّهُمْ قَدْ قَتَلُوا عِيسَى، وَظَنَّتِ النَّصَارَى مِثْلَ ذَلِكَ، أَنَّهُ عِيسَى، وَرَفَعَ اللَّهُ عِيسَى مِنْ يَوْمِهِ ذَلِكَ. قَالَ ابْنُ جَرِيرٍ: وَحَدَّثَنِي عَبْدُ الصَّمَدِ بْنُ مَعْقِلٍ أَنَّهُ سَمِعَ وَهْبًا يَقُولُ: إِنَّ عِيسَى ابْنَ مَرْيَمَ لَمَّا أَعْلَمَهُ اللَّهُ أَنَّهُ خَارِجٌ مِنَ الدُّنْيَا جَزِعَ مِنَ الْمَوْتِ، وَشَقَّ عَلَيْهِ، فَدَعَا الْحَوَارِيِّينَ وَصَنَعَ لَهُمْ طَعَامًا فَقَالَ: احْضُرُونِي اللَّيْلَةَ ; فَإِنَّ لِي إِلَيْكُمْ حَاجَةً. فَلَمَّا اجْتَمَعُوا إِلَيْهِ مِنَ اللَّيْلِ عَشَّاهُمْ، وَقَامَ يَخْدِمُهُمْ، فَلَمَّا فَرَغُوا مِنَ الطَّعَامِ، أَخَذَ يَغْسِلُ أَيْدِيَهُمْ وَيُوَضِّئُهُمْ بِيَدِهِ، وَيَمْسَحُ أَيْدِيَهُمْ بِثِيَابِهِ، فَتَعَاظَمُوا ذَلِكَ وَتَكَارَهُوهُ، فَقَالَ: أَلَا مَنْ رَدَّ عَلَيَّ شَيْئًا اللَّيْلَةَ مِمَّا أَصْنَعُ فَلَيْسَ مِنِّي وَلَا أَنَا مِنْهُ. فَأَقَرُّوهُ حَتَّى إِذَا فَرَغَ مِنْ ذَلِكَ قَالَ: أَمَّا مَا صَنَعْتُ بِكُمُ اللَّيْلَةَ مِمَّا خَدَمْتُكُمْ عَلَى الطَّعَامِ، وَغَسَلْتُ أَيْدِيَكُمْ بِيَدِي، فَلْيَكُنْ لَكُمْ بِي أُسْوَةٌ، فَإِنَّكُمْ تَرَوْنَ أَنِّي خَيْرُكُمْ فَلَا يَتَعَظَّمْ بَعْضُكُمْ عَلَى بَعْضٍ، وَلْيَبْذُلْ بَعْضُكُمْ لِبَعْضٍ نَفْسَهُ كَمَا بَذَلْتُ نَفْسِي لَكُمْ، وَأَمَّا حَاجَتِي الَّتِي اسْتَعَنْتُكُمْ عَلَيْهَا، فَتَدْعُونَ لِيَ اللَّهَ وَتَجْتَهِدُونَ فِي الدُّعَاءِ أَنْ يُؤَخِّرَ أَجَلِي. فَلَمَّا نَصَبُوا أَنْفُسَهُمْ لِلدُّعَاءِ وَأَرَادُوا أَنْ يَجْتَهِدُوا، أَخَذَهُمُ النَّوْمُ حَتَّى لَمَّ يَسْتَطِيعُوا دُعَاءً، فَجَعَلَ يُوقِظُهُمْ وَيَقُولُ: سُبْحَانَ اللَّهِ، أَمَا تَصْبِرُونَ لِي لَيْلَةً وَاحِدَةً، تُعِينُونِي فِيهَا ؟ فَقَالُوا: وَاللَّهِ مَا نَدْرِي مَا لَنَا، وَاللَّهِ لَقَدْ كُنَّا نَسْمُرُ فَنُكْثِرُ السَّمَرَ، وَمَا نُطِيقُ اللَّيْلَةَ سَمَرًا، وَمَا نُرِيدُ دُعَاءً إِلَّا حِيلَ بَيْنَنَا وَبَيْنَهُ. فَقَالَ: يُذْهَبُ بِالرَّاعِي وَتَتَفَرَّقُ الْغَنَمُ. وَجَعَلَ يَأْتِي بِكَلَامٍ نَحْوَ هَذَا يَنْعَى بِهِ نَفْسَهُ. ثُمَّ قَالَ: الْحَقُّ لَيَكْفُرَنَّ بِي أَحَدُكُمْ قَبْلَ أَنْ يَصِيحَ الدِّيكُ ثَلَاثَ مَرَّاتٍ، وَلَيَبِيعَنِّي أَحَدُكُمْ بِدَرَاهِمَ يَسِيرَةٍ، وَلَيَأْكُلَنَّ ثَمْنِي. فَخَرَجُوا وَتَفَرَّقُوا، وَكَانَتِ الْيَهُودُ تَطْلُبُهُ فَأَخَذُوا شَمْعُونَ - أَحَدَ الْحَوَارِيِّينَ - فَقَالُوا: هَذَا مِنْ أَصْحَابِهِ. فَجَحَدَ وَقَالَ: مَا أَنَا بِصَاحِبِهِ. فَتَرَكُوهُ ثُمَّ أَخَذَهُ آخَرُونَ فَجَحَدَ كَذَلِكَ، ثُمَّ سَمِعَ صَوْتَ دِيكٍ فَبَكَى وَأَحْزَنَهُ. فَلَمَّا أَصْبَحَ أَتَى أَحَدُ الْحَوَارِيِّينَ إِلَى الْيَهُودِ، فَقَالَ: مَا تَجْعَلُونَ لِي إِنْ دَلَلْتُكُمْ عَلَى الْمَسِيحِ. فَجَعَلُوا لَهُ ثَلَاثِينَ دِرْهَمًا فَأَخَذَهَا وَدَلَّهُمْ عَلَيْهِ. وَكَانَ شُبِّهَ عَلَيْهِمْ قَبْلَ ذَلِكَ فَأَخَذُوهُ وَاسْتَوْثَقُوا مِنْهُ، وَرَبَطُوهُ بِالْحَبْلِ وَجَعَلُوا يَقُودُونَهُ، وَيَقُولُونَ: أَنْتَ كُنْتَ تُحْيِي الْمَوْتَى وَتَنْتَهِرُ الشَّيْطَانَ، وَتُبْرِئُ الْمَجْنُونَ، أَفَلَا تُنَجِّي نَفْسَكَ مِنْ هَذَا الْحَبْلِ ؟ وَيَبْصُقُونَ عَلَيْهِ، وَيُلْقُونَ عَلَيْهِ الشَّوْكَ، حَتَّى أَتَوْا بِهِ الْخَشَبَةَ الَّتِي أَرَادُوا أَنْ يَصْلُبُوهُ عَلَيْهَا، فَرَفَعَهُ اللَّهُ إِلَيْهِ وَصَلَبُوا مَا شُبِّهَ لَهُمْ، فَمَكَثَ سَبْعًا. ثُمَّ إِنْ أُمَّهُ وَالْمَرْأَةَ الَّتِي كَانَ يُدَاوِيهَا عِيسَى، فَأَبْرَأَهَا اللَّهُ مِنَ الْجُنُونِ، جَاءَتَا تَبْكِيَانِ حَيْثُ كَانَ الْمَصْلُوبُ، فَجَاءَهُمَا عِيسَى، فَقَالَ: عَلَامَ تَبْكِيَانِ. قَالَتَا: عَلَيْكَ. فَقَالَ: إِنِّي قَدْ رَفَعَنِي اللَّهُ إِلَيْهِ، وَلَمْ يُصِبْنِي إِلَّا خَيْرٌ، وَإِنَّ هَذَا شَيْءٌ شُبِّهَ لَهُمْ، فَأْمُرَا الْحَوَارِيِّينَ أَنْ يَلْقَوْنِي إِلَى مَكَانِ كَذَا وَكَذَا. فَلَقَوْهُ إِلَى ذَلِكَ الْمَكَانِ أَحَدَ عَشَرَ، وَفَقَدَ الَّذِي كَانَ بَاعَهُ وَدَلَّ عَلَيْهِ الْيَهُودَ، فَسَأَلَ عَنْهُ أَصْحَابَهُ فَقَالُوا: إِنَّهُ نَدِمَ عَلَى مَا صَنَعَ، فَاخْتَنَقَ وَقَتَلَ نَفْسَهُ. فَقَالَ: لَوْ تَابَ لَتَابَ اللَّهُ عَلَيْهِ. ثُمَّ سَأَلَهُمْ عَنْ غُلَامٍ يَتْبَعُهُمْ يُقَالُ لَهُ: يُحَنَّا. فَقَالَ: هُوَ مَعَكُمْ فَانْطَلِقُوا فَإِنَّهُ سَيُصْبِحُ كُلُّ إِنْسَانٍ مِنْكُمْ يُحَدِّثُ بِلُغَةِ قَوْمٍ فَلْيُنْذِرْهُمْ وَلْيَدْعُهُمْ. وَهَذَا إِسْنَادٌ غَرِيبٌ عَجِيبٌ، وَهُوَ أَصَحُّ مِمَّا ذَكَرَهُ النَّصَارَى، لَعَنَهُمُ اللَّهُ، مِنْ أَنَّ الْمَسِيحَ جَاءَ إِلَى مَرْيَمَ، وَهِيَ جَالِسَةٌ تَبْكِي عِنْدَ جِذْعِهِ، فَأَرَاهَا مَكَانَ الْمَسَامِيرِ مِنْ جَسَدِهِ، وَأَخْبَرَهَا أَنَّ رُوحَهُ رُفِعَتْ، وَأَنَّ جَسَدَهُ صُلِبَ، وَهَذَا بُهْتٌ وَكَذِبٌ وَاخْتِلَاقٌ وَتَحْرِيفٌ وَتَبْدِيلٌ وَزِيَادَةٌ بَاطِلَةٌ فِي الْإِنْجِيلِ عَلَى خِلَافِ الْحَقِّ وَمُقْتَضَى النَّقْلِ. زيارة مريم قبر عيسى عليه السلام ومعرفتها أنه رفع وَحَكَى الْحَافِظُ ابْنُ عَسَاكِرَ، مِنْ طَرِيقِ يَحْيَى بْنِ حَبِيبٍ، فِيمَا بَلَغَهُ أَنَّ مَرْيَمَ سَأَلَتْ مِنْ بَيْتِ الْمَلِكِ - بَعْدَ مَا صُلِبَ الْمَصْلُوبُ بِسَبْعَةِ أَيَّامٍ، وَهِيَ تَحْسَبُ أَنَّهُ ابْنُهَا - أَنْ يُنْزِلَ جَسَدَهُ، فَأَجَابَهُمْ إِلَى ذَلِكَ، وَدُفِنَ هُنَالِكَ، فَقَالَتْ مَرْيَمُ لِأُمِّ يَحْيَى: أَلَا تَذْهَبِينَ بِنَا نَزُورُ قَبْرَ الْمَسِيحِ. فَذَهَبَتَا فَلَمَّا دَنَتَا مِنَ الْقَبْرِ، قَالَتْ مَرْيَمُ لِأُمِّ يَحْيَى: أَلَا تَسْتَتِرِينَ. فَقَالَتْ: وَمِمَّنْ أَسْتَتِرُ. فَقَالَتْ: مِنْ هَذَا الرَّجُلِ الَّذِي هُوَ عِنْدَ الْقَبْرِ. فَقَالَتْ أُمُّ يَحْيَى: إِنِّي لَا أَرَى أَحَدًا. فَرَجَتْ مَرْيَمُ أَنْ يَكُونَ جِبْرِيلَ، وَكَانَتْ قَدْ بَعُدَ عَهْدُهَا بِهِ فَاسْتَوْقَفَتْ أُمَّ يَحْيَى وَذَهَبَتْ نَحْوَ الْقَبْرِ، فَلَمَّا دَنَتْ مِنَ الْقَبْرِ قَالَ لَهَا جِبْرِيلُ، وَعَرَفَتْهُ: يَا مَرْيَمُ، أَيْنَ تُرِيدِينَ ؟ فَقَالَتْ: أَزُورُ قَبْرَ الْمَسِيحِ وَأُسَلِّمُ عَلَيْهِ وَأَحْدِثُ عَهْدًا بِهِ. فَقَالَ: يَا مَرْيَمُ، إِنَّ هَذَا لَيْسَ الْمَسِيحَ، إِنَّ اللَّهَ قَدْ رَفَعَ الْمَسِيحَ وَطَهَّرَهُ مِنَ الَّذِينَ كَفَرُوا، وَلَكِنْ هَذَا الْفَتَى الَّذِي أُلْقِيَ شَبَهُهُ عَلَيْهِ وَصُلِبَ وَقُتِلَ مَكَانَهُ، وَعَلَامَةُ ذَلِكَ أَنَّ أَهْلَهُ قَدْ فَقَدُوهُ فَلَا يَدْرُونَ مَا فُعِلَ بِهِ، فَهُمْ يَبْكُونَ عَلَيْهِ، فَإِذَا كَانَ يَوْمُ كَذَا وَكَذَا، فَأْتِي غَيْضَةَ كَذَا وَكَذَا، فَإِنَّكِ تَلْقَيْنَ الْمَسِيحَ. قَالَ: فَرَجَعَتْ إِلَى أُخْتِهَا، وَصَعِدَ جِبْرِيلُ فَأَخْبَرَتْهَا عَنْ جِبْرِيلَ، وَمَا قَالَ لَهَا مِنْ أَمْرِ الْغَيْضَةِ. فَلَمَّا كَانَ ذَلِكَ الْيَوْمُ، ذَهَبَتْ فَوَجَدَتْ عِيسَى فِي الْغَيْضَةِ، فَلَمَّا رَآهَا أَسْرَعَ إِلَيْهَا فَأَكَبَّ عَلَيْهَا، فَقَبَّلَ رَأْسَهَا وَجَعَلَ يَدْعُو لَهَا كَمَا كَانَ يَفْعَلُ، وَقَالَ: يَا أُمَّهْ، إِنَّ الْقَوْمَ لَمْ يَقْتُلُونِي، وَلَكِنَّ اللَّهَ رَفَعَنِي إِلَيْهِ، وَأَذِنَ لِي فِي لِقَائِكَ، وَالْمَوْتُ يَأْتِيكِ قَرِيبًا، فَاصْبِرِي وَاذْكُرِي اللَّهَ. ثُمَّ صَعِدَ عِيسَى فَلَمْ تَلْقَهُ إِلَّا تِلْكَ الْمَرَّةَ حَتَّى مَاتَتْ. قَالَ: وَبَلَغَنِي أَنَّ مَرْيَمَ بَقِيَتْ بَعْدَ عِيسَى خَمْسَ سِنِينَ، وَمَاتَتْ وَلَهَا ثَلَاثٌ وَخَمْسُونَ سَنَةً، ؓ وَأَرْضَاهَا. عمر عيسى عليه السلام يوم رفع وَقَالَ الْحَسَنُ الْبَصْرِيُّ: كَانَ عُمَرُ عِيسَى، عَلَيْهِ السَّلَامُ، يَوْمَ رُفِعَ ، أَرْبَعًا وَثَلَاثِينَ سَنَةً. وَفِي الْحَدِيثِ: إِنَّ أَهْلَ الْجَنَّةِ يَدْخُلُونَهَا جُرْدًا مُرْدًّا مُكَحَّلِينَ، أَبْنَاءَ ثَلَاثٍ وَثَلَاثِينَ سَنَةً وَفِي الْحَدِيثِ الْآخَرِ: عَلَى مِيلَادِ عِيسَى، وَحُسْنِ يُوسُفَ وَكَذَا قَالَ حَمَّادُ بْنُ سَلَمَةَ، عَنْ عَلِيِّ بْنِ زَيْدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، أَنَّهُ قَالَ: رُفِعَ عِيسَى، وَهُوَ ابْنُ ثَلَاثٍ وَثَلَاثِينَ سَنَةً. وَعَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ، أَنَّ أُمَّهُ فَاطِمَةَ بِنْتَ الْحُسَيْنِ، حَدَّثَتْهُ أَنَّ عَائِشَةَ كَانَتْ تَقُولُ: أَخْبَرَتْنِي فَاطِمَةُ أَنَّ رَسُولَ اللَّهِ ﷺ أَخْبَرَهَا أَنَّهُ لَمْ يَكُنْ نَبِيٌّ كَانَ بَعْدَهُ نَبِيٌّ إِلَّا عَاشَ الَّذِي بَعْدَهُ نِصْفَ عُمْرِ الَّذِي كَانَ قَبْلَهُ، وَأَنَّهُ أَخْبَرَنِي: أَنَّ عِيسَى ابْنَ مَرْيَمَ عَاشَ عِشْرِينَ وَمِائَةَ سَنَةٍ، فَلَا أَرَانِي إِلَّا ذَاهِبٌ عَلَى رَأْسِ سِتِّينَ هَذَا لَفْظُ الْفَسَوِيِّ ; فَهُوَ حَدِيثٌ غَرِيبٌ. قَالَ الْحَافِظُ بْنُ عَسَاكِرَ: وَالصَّحِيحُ أَنَّ عِيسَى لَمْ يَبْلُغْ هَذَا الْعُمْرَ، وَإِنَّمَا أَرَادَ بِهِ مُدَّةَ مَقَامِهِ فِي أُمَّتِهِ، كَمَا رَوَى سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ يَحْيَى بْنِ جَعْدَةَ، قَالَ: قَالَتْ فَاطِمَةُ: قَالَ لِي رَسُولُ اللَّهِ ﷺ: إِنَّ عِيسَى ابْنَ مَرْيَمَ مَكَثَ فِي بَنِي إِسْرَائِيلَ أَرْبَعِينَ سَنَةً وَهَذَا مُنْقَطِعٌ. وَعَنْ إِبْرَاهِيمَ: مَكَثَ عِيسَى فِي قَوْمِهِ أَرْبَعِينَ عَامًا. وَيُرْوَى عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ، أَنَّ عِيسَى، عَلَيْهِ السَّلَامُ، رُفِعَ لَيْلَةَ الثَّانِي وَالْعِشْرِينَ مِنْ رَمَضَانَ، وَتِلْكَ اللَّيْلَةُ فِي مِثْلِهَا تُوُفِّيَ عَلِيٌّ بَعْدَ طَعْنِهِ بِخَمْسَةِ أَيَّامٍ. وَقَدْ رَوَى الضَّحَّاكُ، عَنِ ابْنِ عَبَّاسٍ أَنَّ عِيسَى لَمَّا رَفَعَ إِلَى السَّمَاءِ جَاءَتْهُ سَحَابَةٌ فَدَنَتْ مِنْهُ حَتَّى جَلَسَ عَلَيْهَا، وَجَاءَتْهُ مَرْيَمُ فَوَدَّعَتْهُ وَبَكَتْ، ثُمَّ رُفِعَ وَهِيَ تَنْظُرُ إِلَيْهِ وَأَلْقَى إِلَيْهَا عِيسَى بُرْدًا لَهُ وَقَالَ: هَذَا عَلَامَةُ مَا بَيْنِي وَبَيْنَكِ يَوْمَ الْقِيَامَةِ. وَأَلْقَى عِمَامَتَهُ إِلَى شَمْعُونَ، وَجَعَلَتْ أُمُّهُ تُوَدِّعُهُ بِأُصْبُعِهَا، تُشِيرُ بِهَا إِلَيْهِ حَتَّى غَابَ عَنْهَا. وَكَانَتْ تُحِبُّهُ حُبًّا شَدِيدًا ; لِأَنَّهُ تَوَفَّرَ عَلَيْهَا حُبُّهُ مِنْ جِهَتَيِ الْوَالِدَيْنِ، إِذْ لَا أَبَ لَهُ، وَكَانَتْ لَا تُفَارِقُهُ سَفَرًا وَلَا حَضَرًا. قَالَ بَعْضُ الشُّعَرَاءِ: وَكُنْتُ أَرَى كَالْمَوْتِ مِنْ بَيْنِ سَاعَةٍ فَكَيفَ بِبَيْنٍ كَانَ مَوْعِدَهُ الْحَشْرُ سبب دخول الروم النصرانية والرد على ذلك وَذَكَرَ إِسْحَاقُ بْنُ بِشْرٍ عَنْ مُجَاهِدِ بْنِ جَبْرٍ، أَنَّ الْيَهُودَ لَمَّا صَلَبُوا ذَلِكَ الرَّجُلَ الَّذِي شُبِّهَ لَهُمْ، وَهُمْ يَحْسَبُونَهُ الْمَسِيحَ، وَسَلَّمَ لَهُمْ أَكْثَرُ النَّصَارَى ; بِجَهْلِهِمْ ذَلِكَ، تَسَلَّطُوا عَلَى أَصْحَابِهِ بِالْقَتْلِ وَالضَّرْبِ وَالْحَبْسِ فَبَلَغَ أَمْرُهُمْ إِلَى صَاحِبِ الرُّومِ، وَهُوَ مَلِكُ دِمَشْقَ فِي ذَلِكَ الزَّمَانِ، فَقِيلَ لَهُ: إِنَّ الْيَهُودَ قَدْ تَسَلَّطُوا عَلَى أَصْحَابِ رَجُلٍ كَانَ يَذْكُرُ لَهُمْ أَنَّهُ رَسُولُ اللَّهِ، وَكَانَ يُحْيِي الْمَوْتَى، وَيُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ، وَيَفْعَلُ الْعَجَائِبَ، فَعَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَأَهَانُوا أَصْحَابَهُ وَحَبَسُوهُمْ. فَبَعَثَ فَجِيءَ بِهِمْ وَفِيهِمْ يَحْيَى بْنُ زَكَرِيَّا، وَشَمْعُونُ، وَجَمَاعَةٌ، فَسَأَلَهُمْ عَنْ أَمْرِ الْمَسِيحِ، فَأَخْبَرُوهُ عَنْهُ فتَابَعَهُمْ فِي دِينِهِمْ وَأَعْلَى كَلِمَتَهُمْ، وَظَهَرَ الْحَقُّ عَلَى الْيَهُودِ، وَعَلَتْ كَلِمَةُ النَّصَارَى عَلَيْهِمْ، وَبَعَثَ إِلَى الْمَصْلُوبِ فَوُضِعَ عَنْ جِذْعِهِ، وَجِيءَ بِالْجِذْعِ الَّذِي صُلِبَ عَلَيْهِ ذَلِكَ الرَّجُلُ فَعَظَّمَهُ، فَمِنْ ثَمَّ عَظَّمَتِ النَّصَارَى الصَّلِيبَ، وَمِنْ هَاهُنَا دَخَلَ دِينُ النَّصْرَانِيَّةِ فِي الرُّومِ. وَفِي هَذَا نَظَرٌ مِنْ وُجُوهٍ ; أَحَدُهَا، أَنَّ يَحْيَى بْنَ زَكَرِيَّا نَبِيٌّ، لَا يُقِرُّ عَلَى أَنَّ الْمَصْلُوبَ عِيسَى ; فَإِنَّهُ مَعْصُومٌ يَعْلَمُ مَا وَقَعَ عَلَى جِهَةِ الْحَقِّ. الثَّانِي، أَنَّ الرُّومَ لَمْ يَدْخُلُوا فِي دِينِ الْمَسِيحِ إِلَّا بَعْدَ ثَلَاثِمِائَةِ سَنَةٍ، وَذَلِكَ فِي زَمَانِ قُسْطَنْطِينَ بْنِ قَسْطَسَ بَانِي الْمَدِينَةِ الْمَنْسُوبَةِ إِلَيْهِ عَلَى مَا سَنَذْكُرُهُ. الثَّالِثُ، أَنَّ الْيَهُودَ لَمَّا صَلَبُوا ذَلِكَ الرَّجُلَ ثُمَّ أَلْقَوْهُ بِخَشَبَتِهِ جَعَلُوا مَكَانَهُ مَطْرَحًا لِلْقُمَامَةِ وَالنَّجَاسَةَ وَجِيَفَ الْمَيْتَاتِ وَالْقَاذُورَاتِ، فَلَمْ يَزَلْ كَذَلِكَ حَتَّى كَانَ فِي زَمَانِ قُسْطَنْطِينَ الْمَذْكُورِ، فَعَمَدَتْ أُمُّهُ هِيلَانَةُ الْحَرَّانِيَّةُ الْفِنْدِقَانِيَّةُ فَاسْتَخْرَجَتْهُ مِنْ هُنَالِكَ مُعْتَقِدَةً أَنَّهُ الْمَسِيحُ، وَوَجَدُوا الْخَشَبَةَ الَّتِي صُلِبَ عَلَيْهَا الْمَصْلُوبُ، فَذَكَرُوا أَنَّهُ مَا مَسَّهَا ذُو عَاهَةٍ إِلَّا عُوفِيَ. فَاللَّهُ أَعْلَمُ أَكَانَ هَذَا أَمْ لَا ؟ وَهَلْ كَانَ هَذَا لِأَنَّ ذَلِكَ الرَّجُلَ الَّذِي بَذَلَ نَفْسَهُ كَانَ رَجُلًا صَالِحًا، أَوْ كَانَ هَذَا مِحْنَةً وَفِتْنَةً لِأُمَّةِ النَّصَارَى فِي ذَلِكَ الْيَوْمِ ؟ حَتَّى عَظَّمُوا تِلْكَ الْخَشَبَةَ وَغَشَّوْهَا بِالذَّهَبِ وَاللَّآلِئِ، وَمِنْ ثَمَّ اتَّخَذُوا الصُّلْبَانَاتِ وَتَبَرَّكُوا بِشَكْلِهَا وَقَبَّلُوهَا، لَعَنَهُمُ اللَّهُ، وَأَمَرَتْ أُمُّ الْمَلِكِ هِيلَانَةُ فَأُزِيلَتْ تِلْكَ الْقُمَامَةُ، وَبُنِيَ مَكَانَهَا كَنِيسَةٌ هَائِلَةٌ مُزَخْرَفَةٌ بِأَنْوَاعِ الزِّينَةِ. فَهِيَ هَذِهِ الْمَشْهُورَةُ الْيَوْمَ بِبَلَدِ بَيْتِ الْمَقْدِسِ، الَّتِي يُقَالُ لَهَا: الْقُمَامَةُ. بِاعْتِبَارِ مَا كَانَ عِنْدَهَا، وَيُسَمُّونَهَا الْقِيَامَةَ، يَعْنُونَ الَّتِي يَقُومُ جَسَدُ الْمَسِيحِ مِنْهَا. ثُمَّ أَمَرَتْ هِيلَانَةُ بِأَنْ تُوضَعَ قُمَامَةُ الْبَلَدِ، وَكُنَاسَتُهُ وَقَاذُورَاتُهُ عَلَى الصَّخْرَةِ الَّتِي هِيَ قِبْلَةُ الْيَهُودِ، فَلَمْ تَزَلْ كَذَلِكَ حَتَّى فَتَحَ عُمَرُ بْنُ الْخَطَّابِ ؓ، بَيْتَ الْمَقْدِسِ، فَكَنَسَ عَنْهَا الْقُمَامَةَ بِرِدَائِهِ، وَطَهَّرَهَا مِنَ الْأَخْبَاثِ وَالْأَنْجَاسِ، وَلَمْ يَضَعِ الْمَسْجِدَ وَرَاءَهَا، وَلَكِنْ أَمَامَهَا، حَيْثُ صَلَّى رَسُولُ اللَّهِ ﷺ، لَيْلَةَ الْإِسْرَاءِ بِالْأَنْبِيَاءِ، وَهُوَ الْأَقْصَى. اختلاف العلماء في موته قبل رفعه إلى السماء وَاخْتَلَفَ الْعُلَمَاءُ فِي مَوْتِهِ قَبْلَ رَفْعِهِ إِلَى السَّمَاءِ، فَقِيلَ: رُفِعَ وَلَمْ يَمُتْ، وَقِيلَ: تَوَفَّاهُ اللَّهُ ثَلَاثَ سَاعَاتٍ وَقِيلَ سَبْعَ سَاعَاتٍ، ثُمَّ أَحْيَاهُ وَرَفَعَهُ، وَلَمَّا رُفِعَ إِلَى السَّمَاءِ قَالَ اللَّهُ لَهُ: انْزِلْ إِلَى مَرْيَمَ فَإِنَّهُ لَمْ يَبْكِ عَلَيْكَ أَحَدٌ بُكَاءَهَا وَلَمْ يَحْزَنْ أَحَدٌ حُزْنَهَا. فَنَزَلَ عَلَيْهَا بَعْدَ سَبْعَةِ أَيَّامٍ. فَتَفَرَّقَ الْحَوَارِيُّونَ حَيْثُ أَمَرَهُمْ، فَتِلْكَ اللَّيْلَةَ الَّتِي أَهْبَطَهُ اللَّهُ فِيهَا هِيَ الَّتِي تُدَخِّنُ فِيهَا النَّصَارَى. وَتَعَدَّى الْيَهُودُ عَلَى بَقِيَّةِ الْحَوَارِيِّينَ يُعَذِّبُونَهُمْ وَيَشْتُمُونَهُمْ، فَسَمِعَ بِذَلِكَ مَلِكُ الرُّومِ، وَاسْمُهُ " هِيرُودَسُ "، وَكَانُوا تَحْتَ يَدِهِ، وَكَانَ صَاحِبَ وَثَنٍ، فَقِيلَ لَهُ: إِنَّ رَجُلًا كَانَ فِي بَنِي إِسْرَائِيلَ وَكَانَ يَفْعَلُ الْآيَاتِ مِنْ إِحْيَاءِ الْمَوْتَى، وَخَلْقِ الطَّيْرِ مِنَ الطِّينِ وَالْإِخْبَارِ عَنِ الْغُيُوبِ فَعَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَكَانَ يُخْبِرُهُمْ أَنَّهُ رَسُولُ اللَّهِ. فَقَالَ الْمَلِكُ: وَيْحَكُمْ مَا مَنَعَكُمْ أَنْ تَذْكُرُوا هَذَا مِنْ أَمْرِهِ، فَوَاللَّهِ لَوْ عَلِمْتُ مَا خَلَّيْتُ بَيْنَهُمْ وَبَيْنَهُ ! ثُمَّ بَعَثَ إِلَى الْحَوَارِيِّينَ فَانْتَزَعَهُمْ مِنْ أَيْدِي الْيَهُودِ، وَسَأَلَهُمْ عَنْ دِينِ عِيسَى، فَأَخْبَرُوهُ، وَتَابَعَهُمْ عَلَى دِينِهِمْ، وَاسْتَنْزَلَ الْمَصْلُوبَ الَّذِي شُبِّهَ لَهُمْ فَغَيَّبَهُ، وَأَخَذَ الْخَشَبَةَ الَّتِي صُلِبَ عَلَيْهَا فَأَكْرَمَهَا، وَصَانَهَا وَعَدَا عَلَى بَنِي إِسْرَائِيلَ فَقَتَلَ مِنْهُمْ قَتْلَى كَثِيرَةً، فَمِنْ هُنَاكَ كَانَ أَصْلُ النَّصْرَانِيَّةِ فِي الرُّومِ. وَقِيلَ: كَانَ هَذَا الْمَلِكُ هِيرُودَسُ يَنُوبُ عَنِ الْمَلِكِ الْأَعْظَمِ الْمُلَقَّبِ قَيْصَرَ، وَاسْمُهُ طِيبَارِيُوسُ، وَكَانَ هَذَا أَيْضًا يُسَمَّى مَلِكًا. وَكَانَ مُلْكُ طِيبَارِيُوسَ ثَلَاثًا وَعِشْرِينَ سَنَةً، مِنْهَا إِلَى ارْتِفَاعِ الْمَسِيحِ ثَمَانِيَ عَشْرَةَ سَنَةً وَأَيَّامٌ.
Translation
✧ Mention of the raising of ʿĪsā ﷺ to heaven in the protection of the Lord, and the exposition of the falsehood of the Jews and Christians—may the curses of Allah be upon them—in their claim of crucifixion Mention of the raising of ʿĪsā ﷺ in the Qurʾān Allah, exalted be He, said: "And they schemed, and Allah schemed, and Allah is the best of schemers. When Allah said: O ʿĪsā, I will take you and raise you to Myself and purify you from those who disbelieve, and I will place those who follow you above those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ" [Āl ʿImrān: 54–55]. And He, exalted be He, said: "So because of their breaking of their covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying: Our hearts are uncircumcised—nay, Allah has set a seal upon them because of their disbelief, so they believe not except a few—and because of their disbelief and their saying against Maryam a great calumny, and their saying: Indeed, we have killed the Messiah, ʿĪsā son of Maryam, the Messenger of Allah. And they did not kill him, nor did they crucify him, but it was made to appear so to them. And indeed, those who differ concerning it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise. And there is none from the People of the Scripture but that he will surely believe in him before his death. And on the Day of Resurrection he will be a witness against them" [al-Nisāʾ: 155–159]. Thus He, exalted be He, informed that He raised him to heaven after taking him in sleep, according to the sound and certain view, and delivered him from those of the Jews who had desired to harm him and who had denounced him to one of the disbelieving kings of that time. Al-Ḥasan al-Baṣrī and Muḥammad b. Isḥāq said: His name was Dāwūd b. Yūrā. He ordered that he be killed and crucified, so they besieged him in a house in Jerusalem, and that was on the evening of Friday, the night of Saturday. When the time for their entry arrived, his likeness was cast upon one of his companions who were present with him, and ʿĪsā was raised through an opening in that house to heaven while the people of the house were watching. The guards entered and found that young man upon whom his likeness had been cast, so they seized him, thinking that he was ʿĪsā, and they crucified him and placed thorns on his head to humiliate him. And the common Christians who did not witness what had happened concerning the affair of ʿĪsā accepted from the Jews that he had been crucified, and because of that they went astray with a clear, great, gross, and far-reaching error. He, exalted be He, informed by His saying: "And there is none from the People of the Scripture but that he will surely believe in him before his death," meaning: after his descent to the earth at the end of time, before the establishment of the Hour. For he will descend and kill the pig, break the cross, and abolish the jizyah, and he will accept nothing but Islam. The reports concerning the manner of his raising to heaven This is a mention of what has come in the reports concerning the manner of his raising to heaven. From Ibn ʿAbbās, who said: When Allah willed to raise ʿĪsā to heaven, he went out to his companions, and in the house there were twelve men from among them—meaning from the disciples. He came out to them from a spring in the house, with his head dripping water, and said: "Indeed, among you is one who will disbelieve in me twelve times after having believed in me." Then he said: "Which of you will have my likeness cast upon him and be killed in my place, and be with me in my degree?" A youth from among the youngest of them stood up, and he said to him: "Sit down." Then he repeated it to them, and the youth stood up, and he said: "Sit down." Then he repeated it to them, and the youth stood up and said: "I." He said: "You are that one." So the likeness of ʿĪsā was cast upon him, and ʿĪsā was raised through an opening in the house to heaven. He said: The pursuit came from the Jews, and they seized the likeness and killed him, then crucified him. So some of them disbelieved in him twelve times after having believed in him, and they split into three factions. One group said: "Allah was among us as long as He willed, then He ascended to heaven." These are the Jacobites. Another group said: "The Son of Allah was among us as long as He willed, then Allah raised him to Himself." These are the Nestorians. And another group said: "The servant of Allah and His Messenger was among us as long as Allah willed, then Allah raised him to Himself." These are the Muslims. So the two disbelieving factions joined forces against the Muslim faction and killed them, and Islam remained obliterated until Allah sent Muḥammad ﷺ. Ibn ʿAbbās said: That is His saying, exalted be He: "So We supported those who believed against their enemy, and they became dominant" [al-Ṣaff: 14]. And among those who mentioned this at length is Muḥammad b. Isḥāq b. Yasār, who said: ʿĪsā ﷺ kept supplicating Allah, mighty and majestic be He, to delay his appointed term, meaning so that he might convey the message, complete the call, and cause many people to enter the religion of Allah, mighty and majestic be He. The disciples of the Prophet of Allah ʿĪsā ﷺ and the killing of the one upon whom his likeness was cast It was said: He had with him twelve men from the disciples: Buṭrus, Yaʿqūb b. Zabdī, Yaḥnas the brother of Yaʿqūb, Andarāwus, Fīlībbus, Abrathalmā, Mattā, Tūmās, Yaʿqūb b. Ḥalqiyā, Tuddāwus, Fatātyā, and Yūdus Zakariyyā Yawūṭā. It was he who guided the Jews to ʿĪsā. Ibn Isḥāq said: Among them was another man named Sarjas, whom the Christians concealed, and he was the one upon whom the likeness of the Messiah was cast, so he was crucified in his stead. He said: Some Christians claim that the one who was crucified in place of the Messiah and upon whom his likeness was cast was Yūdus Zakariyyā Yawūṭā. And Allah knows best. From Ibn ʿAbbās: ʿĪsā appointed Shamʿūn as his successor, and the Jews killed Yūdus Zakariyyā Yawūṭā upon whom the likeness had been cast. And Muḥammad b. al-Jahm said: I heard al-Farrāʾ say concerning His saying: "And they schemed, and Allah schemed, and Allah is the best of schemers," he said: ʿĪsā was absent from his maternal aunt for a time, then he came to her, and the head of the Jewish exilarch rose up and pressed against ʿĪsā until they gathered at the door of his house, then they broke the door. The head of the exilarch entered to seize ʿĪsā, but Allah blinded his eyes to ʿĪsā, then he went out to his companions and said: "I did not see him." He had a drawn sword with him, so they said: "You are ʿĪsā." Allah cast the likeness of ʿĪsā upon him, so they seized him, killed him, and crucified him. Thus He, may His mention be exalted, said: "And they did not kill him, nor did they crucify him, but it was made to appear so to them." And from Wahb b. Munabbih, who said: ʿĪsā came with seventeen of the disciples in a house, and they surrounded them. When they entered upon them, Allah made them all appear in the form of ʿĪsā. They said to them: "You have bewitched us. You must produce ʿĪsā for us, or we will kill you all." ʿĪsā said to his companions: "Which of you will purchase his own self today for Paradise?" A man said: "I." He went out to them and said: "I am ʿĪsā," and Allah had made him appear in the form of ʿĪsā. So they seized him, killed him, and crucified him. Therefore it was made to appear so to them, and they thought that they had killed ʿĪsā, and the Christians thought likewise, that it was ʿĪsā, and Allah raised ʿĪsā on that very day. Ibn Jarīr said: ʿAbd al-Ṣamad b. Maʿqil narrated to me that he heard Wahb say: When Allah informed ʿĪsā son of Maryam that he was to depart from the world, he grieved at death and found it hard. He summoned the disciples and prepared food for them, saying: "Attend me tonight, for I have a need of you." When they gathered to him at night, he gave them supper and stood serving them. When they finished the food, he began washing their hands and performing ablution for them with his own hand, wiping their hands with his garments. They found that grave and disliked it. He said: "Indeed, whoever objects tonight to anything of what I do is not of me, nor am I of him." So they accepted it until he finished that. Then he said: "As for what I did with you tonight in serving you at food and washing your hands with my own hand, let it be an example for you. For you see that I am the best of you, so let none of you exalt himself over another, and let each of you expend himself for others as I have expended myself for you. As for my need for which I seek your help, it is that you supplicate Allah for me and strive in supplication that He may delay my term." When they set themselves to supplication and intended to strive, sleep overcame them so that they could not supplicate. He began waking them and saying: "Glory be to Allah! Will you not endure with me for a single night, helping me in it?" They said: "By Allah, we do not know what is wrong with us. By Allah, we used to converse at night and prolong conversation, but tonight we cannot converse, and we do not intend supplication except that we are prevented from it." He said: "The shepherd is taken away and the sheep scatter." He kept producing words of this sort, foretelling his own death. Then he said: "Truly, one of you will disbelieve in me before the rooster crows three times, and one of you will sell me for a few dirhams and will consume my price." They went out and dispersed. The Jews were seeking him, and they took Shamʿūn, one of the disciples, and said: "This is one of his companions." He denied it and said: "I am not his companion." So they left him. Then others took him and he denied likewise. Then he heard the sound of a rooster and wept, and it grieved him. When morning came, one of the disciples went to the Jews and said: "What will you give me if I guide you to the Messiah?" They gave him thirty dirhams, and he took them and guided them to him. It had been made to appear so to them before that, so they seized him and bound him tightly, tied him with a rope, and began leading him, saying: "You used to raise the dead, rebuke Satan, and cure the insane. Will you not save yourself from this rope?" They spat on him and threw thorns upon him until they brought him to the piece of wood on which they intended to crucify him. Then Allah raised him to Himself, and they crucified the one to whom it had been made to appear so. He remained seven days. Then his mother and the woman whom ʿĪsā used to treat, whom Allah had cured of insanity, came weeping to where the crucified one was. ʿĪsā came to them and said: "Why are you weeping?" They said: "For you." He said: "Allah has raised me to Himself, and nothing has befallen me except good. This is something made to appear so to them. Command the disciples to meet me at such-and-such a place." They met him at that place, eleven of them, and the one who had sold him and guided the Jews to him was missing. He asked his companions about him, and they said: "He regretted what he had done, so he strangled himself and killed himself." He said: "Had he repented, Allah would have accepted his repentance." Then he asked them about a boy who followed them called Yuḥannā, and he said: "He is with you. Depart, for each of you will speak in the language of a people, so let him warn them and call them." This is a strange and remarkable chain of transmission, and it is sounder than what the Christians—may Allah curse them—mention, that the Messiah came to Maryam while she was sitting weeping at his trunk, and showed her the places of the nails in his body, and informed her that his spirit had been raised and his body crucified. This is falsehood, lying, fabrication, distortion, substitution, and a baseless addition in the Gospel contrary to the truth and the purport of transmission. Maryam's visit to the grave of ʿĪsā ﷺ and her knowledge that he was raised Al-Ḥāfiẓ Ibn ʿAsākir related, through the route of Yaḥyā b. Ḥabīb, as it reached him, that Maryam asked from the king's house—after the crucified one had been crucified by seven days, and she reckoned that he was her son—that his body be brought down. They granted her that, and he was buried there. Maryam said to the mother of Yaḥyā: "Will you not go with us to visit the grave of the Messiah?" So they went. When they drew near the grave, Maryam said to the mother of Yaḥyā: "Will you not cover yourself?" She said: "From whom should I cover myself?" She said: "From this man who is at the grave." The mother of Yaḥyā said: "I see no one." Maryam hoped that it might be Jibrīl, and she had not seen him for a long time. She told the mother of Yaḥyā to stop and went toward the grave. When she drew near the grave, Jibrīl, whom she recognized, said to her: "O Maryam, where are you going?" She said: "To visit the grave of the Messiah, greet him, and renew my covenant with him." He said: "O Maryam, this is not the Messiah. Allah has raised the Messiah and purified him from those who disbelieve. But this is the young man upon whom his likeness was cast, who was crucified and killed in his place. The sign of that is that his family has missed him and does not know what was done with him, so they are weeping over him. On such-and-such a day, come to such-and-such a thicket, and you will meet the Messiah." He said: So she returned to her sister, and Jibrīl ascended. She told her about Jibrīl and what he had said to her concerning the thicket. When that day came, she went and found ʿĪsā in the thicket. When he saw her, he hurried to her, bent over her, kissed her head, and began supplicating for her as he used to do. He said: "O mother, the people did not kill me, but Allah raised me to Himself and permitted me to meet you. Death will come to you soon, so be patient and remember Allah." Then ʿĪsā ascended, and she did not meet him except that one time until she died. He said: It reached me that Maryam remained after ʿĪsā five years and died at the age of fifty-three, ؓ and please her. The age of ʿĪsā ﷺ on the day he was raised Al-Ḥasan al-Baṣrī said: The age of ʿĪsā ﷺ on the day he was raised was thirty-four years. And in the ḥadīth: "The people of Paradise will enter it hairless, beardless, with kohl-rimmed eyes, at the age of thirty-three years." And in the other ḥadīth: "Upon the stature of ʿĪsā and the beauty of Yūsuf." Likewise Ḥammād b. Salamah said, from ʿAlī b. Zayd, from Saʿīd b. al-Musayyib, that he said: "ʿĪsā was raised at the age of thirty-three years." From Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān, that his mother Fāṭimah bt. al-Ḥusayn narrated to him that ʿĀʾishah used to say: Fāṭimah informed me that the Messenger of Allah ﷺ informed her that there was no prophet after whom a prophet came except that the one after him lived half the age of the one before him, and that he informed me that ʿĪsā son of Maryam lived one hundred and twenty years, so I do not think I will depart except at the head of sixty. This is the wording of al-Fasawī; it is a strange ḥadīth. Al-Ḥāfiẓ b. ʿAsākir said: The correct view is that ʿĪsā did not reach this age, but rather the intended meaning is the duration of his stay among his community, as narrated by Sufyān b. ʿUyaynah, from ʿAmr b. Dīnār, from Yaḥyā b. Jaʿdah, who said: Fāṭimah said: The Messenger of Allah ﷺ said to me: “ʿĪsā b. Maryam stayed among the Children of Israel for forty years.” This is munqaṭiʿ (interrupted). And from Ibrāhīm: ʿĪsā stayed among his people for forty years. It is also narrated from the Commander of the Faithful ʿAlī that ʿĪsā ﷺ was raised on the night of the twenty-second of Ramaḍān, and on the like of that night ʿAlī died five days after being stabbed. Al-Ḍaḥḥāk narrated from Ibn ʿAbbās that when ʿĪsā was raised to heaven, a cloud came to him and drew near until he sat upon it. Maryam came to him, bade him farewell, and wept. Then he was raised while she was looking at him, and ʿĪsā threw to her a cloak of his and said: “This is a sign between me and you on the Day of Resurrection.” He threw his turban to Shamʿūn, and his mother kept bidding him farewell with her finger, pointing to him until he disappeared from her sight. She loved him intensely because her love for him was doubled from the two sides of parenthood, since he had no father, and she never parted from him on a journey or in residence. Some poet said: And I used to regard separation of an hour as death, So how about a separation whose appointed time is the Gathering? The reason for the entry of the Byzantines into Christianity and the refutation of that Isḥāq b. Bishr mentioned from Mujāhid b. Jabr that when the Jews crucified that man who was made to resemble ʿĪsā to them, while they thought he was the Messiah, and most Christians accepted that due to their ignorance of it, they dominated his companions with killing, beating, and imprisonment. Their affair reached the ruler of the Byzantines, who was the king of Damascus in that time. It was said to him: “The Jews have dominated the companions of a man who used to tell them that he was the Messenger of Allah, and he used to revive the dead, heal the born-blind and the leper, and perform wonders. They transgressed against him, killed him, and humiliated and imprisoned his companions.” So he sent for them and they were brought, among them Yaḥyā b. Zakariyyā, Shamʿūn, and a group. He asked them about the affair of the Messiah, and they informed him about him. He followed them in their religion, raised their word, and the truth prevailed over the Jews, and the word of the Christians rose above them. He sent for the crucified one and removed him from his trunk. The trunk on which that man was crucified was brought and he venerated it. From then on, the Christians venerated the cross, and from here the religion of Christianity entered among the Byzantines. There are problems with this from several angles: First, Yaḥyā b. Zakariyyā was a prophet, so he would not accept that the crucified one was ʿĪsā, for he was infallible and knew what truly happened. Second, the Byzantines did not enter the religion of the Messiah until after three hundred years, and that was in the time of Constantine b. Custas, builder of the city named after him, as we will mention. Third, when the Jews crucified that man and threw him with his wood, they made its place a dumping ground for rubbish, filth, carcasses, and impurities. It remained so until the time of the aforementioned Constantine, when his mother Helen the Ḥarrānian the Funduqānian went and extracted it from there, believing that it was the Messiah. They found the wood on which the crucified one was crucified, and they said that no afflicted person touched it except that he was healed. Allah knows best whether this was so or not, and whether this was because that man who sacrificed himself was a righteous man, or whether it was a trial and tribulation for the community of the Christians on that day, until they venerated that wood and covered it with gold and pearls. From then on, they adopted crosses, sought blessing from their shape, and kissed them—may Allah curse them. The mother of the king, Helen, ordered that that rubbish be removed and a magnificent church decorated with various ornaments be built in its place. It is the one famous today in the city of Jerusalem, which is called the Qumāmah (rubbish heap), because of what was there, and they call it the Qiyāmah (resurrection), meaning the one from which the body of the Messiah rises. Then Helen ordered that the rubbish, sweepings, and filth of the town be placed on the rock that is the qiblah of the Jews. It remained so until ʿUmar b. al-Khaṭṭāb ؓ conquered Jerusalem, and he swept the rubbish from it with his cloak and purified it from impurities and filth. He did not place the mosque behind it, but rather in front of it, where the Messenger of Allah ﷺ prayed with the prophets on the Night Journey, which is al-Aqṣā. Scholarly disagreement on his death before being raised to heaven The scholars disagreed about his death before being raised to heaven. It was said: He was raised and did not die. It was said: Allah caused him to die for three hours, and it was said seven hours, then He revived him and raised him. When he was raised to heaven, Allah said to him: “Descend to Maryam, for no one has wept over you like her weeping and no one has grieved like her grieving.” So he descended to her after seven days. Then the disciples dispersed as he commanded them. That night in which Allah sent him down is the one in which the Christians burn incense. The Jews transgressed against the rest of the disciples, torturing and reviling them. The king of the Byzantines, whose name was Herod, heard of that, and they were under his authority, and he was an idolater. It was said to him: “There was a man among the Children of Israel who used to perform signs such as reviving the dead, creating birds from clay, and informing about unseen things. They transgressed against him and killed him, and he used to tell them that he was the Messenger of Allah.” The king said: “Woe to you! What prevented you from mentioning this matter of his? By Allah, if I had known, I would not have left them free with him!” Then he sent for the disciples and rescued them from the hands of the Jews. He asked them about the religion of ʿĪsā, and they informed him, and he followed them in their religion. He brought down the crucified one who had been made to resemble him and concealed him. He took the wood on which he was crucified and honored and preserved it. He attacked the Children of Israel and killed many of them. From there was the origin of Christianity in Byzantium. It was also said: This king Herod was a deputy of the greatest king titled Caesar, whose name was Tiberius, and he was also called a king. The reign of Tiberius lasted twenty-three years, of which eighteen years and some days had passed up to the ascension of the Messiah.
Grades by grader
No grade is recorded for this wording.