Tarikh (al-Tabari) 332
The story of ʿĪsā b. Maryam (peace be upon him)
ذِكْرُ حَوَادِثَ مَرَّتْ عَقِيبَ رَفْعِ عِيسَى عَلَيْهِ السَّلَامُ فَمِنْهَا افْتِرَاقُ الْعَقَائِدِ : عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، قَالَ: لَمَّا رُفِعَ عِيسَى عَلَيْهِ السَّلَامُ اجْتَمَعَ مِنْ عُلَمَاءِ بَنِي إِسْرَائِيلَ مِائَةُ رَجُلٍ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: أَنْتُمْ كَثِيرٌ وَنَتَخَوَّفُ الْفُرْقَةَ، لِيَخْرُجْ بَعْضُكُمْ. فَأَخْرَجُوا عَشَرَةً عَشَرَةً حَتَّى بَقَّتْ عَشَرَةً، فَقَالُوا: أَنْتُمْ كَثِيرٌ، أَخْرِجُوا بَعْضَكُمْ، فَأَخْرَجُوا سِتَّةً وَبَقِيَ أَرْبَعَةٌ، إِلَيْهِمْ يَنْتَهِي عِلْمُ بَنِي إِسْرَائِيلَ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: مَا تَقُولُونَ فِي عِيسَى ؟ فَقَالَ رَجُلٌ مِنْهُمْ: أَتَعْلَمُونَ أَنَّ أَحَدًا يُحْيِى الْمَوْتَى إِلَّا اللَّهَ ؟ قَالُوا: لَا. قَالَ: أَتَعْلَمُونَ أَنَّ أَحَدًا يَعْلَمُ الْغَيْبَ إِلَّا اللَّهَ ؟ قَالُوا: لَا، قَالَ: أَتَعْلَمُونَ أَنَّ أَحَدًا يُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ إِلَّا اللَّهَ ؟ قَالُوا: لَا. قَالَ: فَإِنَّهُ هُوَ اللَّهُ كَانَ فِي الْأَرْضِ مَا بَدَا لَهُ، ثُمَّ صَعِدَ إِلَى السَّمَاءِ حِينَ بَدَا لَهُ. فَقَالَ الْآخَرُ: أَنَا لَا أَقُولُ كَمَا [ قُلْتَ، قَدْ عَرَفْنَا عِيسَى وَعَرَفْنَا أُمَّهُ، بَلْ هُوَ وَلَدُهُ. فَقَالَ الْآخَرُ: لَا أَقُولُ كَمَا ] قُلْتُمَا، وَلَكِنْ جَاءَتْ بِهِ أُمُّهُ مِنْ عَمَلٍ غَيْرِ صَالِحٍ. فَقَالَ الْآخَرُ: لَا أَقُولُ كَمَا تَقُولُونَ، قَدْ كَانَ عِيسَى يُخْبِرُكُمْ أَنَّهُ عَبْدُ اللَّهِ وَرُوحُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ فَقُولُوا كَمَا قَالَ لِنَفْسِهِ. فَتَفَرَّقُوا فَخَرَجَ رَجُلٌ مِنْهُمْ فَسَأَلُوهُ: مَا قُلْتَ ؟ قَالَ: قُلْتُ هُوَ اللَّهُ، فَاتَّبَعَهُ عُنُقٌ مِنَ النَّاسِ. ثُمَّ قَالُوا لِلْآخَرِ: مَا قُلْتَ ؟ قَالَ: قُلْتُ هُوَ وَلَدُهُ، فَاتَّبَعَهُ عُنُقٌ مِنَ النَّاسِ، ثُمَّ خَرَجَ الثَّالِثُ فَقَالُوا: مَا قُلْتَ ؟ قَالَ: قُلْتُ جَاءَتْ بِهِ أُمُّهُ مِنْ عَمَلٍ غَيْرِ صَالِحٍ، [ فَاتَّبَعَهُ عُنُقٌ مِنَ النَّاسِ ] ثُمَّ خَرَجَ الْآخَرُ، فَقَالُوا: مَا قُلْتَ ؟ قَالَ: قُلْتُ هُوَ عَبْدُ اللَّهِ وَرُوحُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ، فَاتَّبَعَهُ عُنُقٌ مِنَ النَّاسِ. وَعَنْ قَتَادَةَ قَالَ: ذُكِرَ لَنَا أَنَّهُ لَمَّا رُفِعَ عِيسَى عَلَيْهِ السَّلَامُ انْتُخِبَ أَرْبَعَةٌ مِنْ فُقَهَائِهِمْ فَقَالُوا لِلْأَوَّلِ: مَا تَقُولُ فِي عِيسَى ؟ قَالَ: هُوَ اللَّهُ [ هَبَطَ إِلَى الْأَرْضِ فَخَلَقَ مَا خَلَقَ وَأَحْيَا مَا أَحْيَا ] ثُمَّ صَعِدَ إِلَى السَّمَاءِ. فَاتَّبَعَهُ عَلَى ذَلِكَ نَاسٌ، فَكَانَتِ الْيَعْقُوبِيَّةُ مِنَ النَّصَارَى. فَقَالَتِ الثَّلَاثَةُ الْأُخَرُ: نَشْهَدُ أَنَّكَ كَاذِبٌ، فَقَالُوا لِلثَّانِي: مَا تَقُولُ فِي عِيسَى ؟ فَقَالَ: هُوَ ابْنُ اللَّهِ. وَتَابَعَهُ عَلَى ذَلِكَ نَاسٌ، فَكَانَتِ النُّسْطُورِيَّةُ مِنَ النَّصَارَى. فَقَالَ الِاثْنَانِ الْآخَرَانِ: نَشْهَدُ أَنَّكَ كَاذِبٌ، فَقَالُوا لِلثَّالِثِ: مَا تَقُولُ فِي عِيسَى ؟ فَقَالَ: هُوَ إِلَهٌ، وَأُمُّهُ إِلَهٌ، وَاللَّهُ إِلَهٌ، فَبَايَعَهُ عَلَى ذَلِكَ نَاسٌ. فَكَانَتِ الْإِسْرَائِيلِيَّةُ مِنَ النَّصَارَى الَّذِي يُقَالُ دِينُ الْمَلِكِ. فَقَالَ الرَّابِعُ: أَشْهَدُ أَنَّكَ كَاذِبٌ، وَلَكِنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ، وَرُوحُهُ. فَاخْتَصَمَ الْقَوْمُ، فَقَالَ الْمَرْءُ الْمُسْلِمُ: أَنْشُدُكُمُ اللَّهَ، أَتَعْلَمُونَ أَنَّ عِيسَى كَانَ يَطْعَمُ الطَّعَامَ ؟ قَالُوا: نَعَمْ. قَالَ: وَهَلْ تَعْلَمُونَ أَنَّ اللَّهَ لَا يَطْعَمُ الطَّعَامَ ؟ قَالُوا: اللَّهُمَّ نَعَمْ، قَالَ: فَأَنْشُدُكُمُ اللَّهَ، أَتَعْلَمُونَ أَنَّ عِيسَى كَانَ يَنَامُ ؟ قَالُوا: نَعَمْ، قَالَ: فَهَلْ تَعْلَمُونَ أَنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَنَامُ ؟ قَالُوا: نَعَمْ. قَالَ: فَخَصَمَهُمْ. وَمِنَ الْأَحْدَاثِ بَعْدَ رَفْعِ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِمَا السَّلَامُ وَفَاةُ مَرْيَمَ عَلَيْهَا السَّلَامُ : فَإِنَّهَا بَقِيَتْ بَعْدَ رَفْعِهِ سِتَّ سِنِينَ، وَكَانَ جَمِيعُ عُمْرِهَا نَيِّفًا وَخَمْسِينَ سَنَةً. حَرْبِ الْحَوَارِيِّينَ بَعْدَ رَفْعِ عِيسَى عَلَيْهِ السَّلَامُ قَالَ ابْنُ إِسْحَاقَ: لَمَّا قَصَدَتِ الْيَهُودُ عِيسَى عَلَيْهِ السَّلَامُ فَصَلَبُوا الَّذِي شُبِّهَ بِهِ، عَدَوْا عَلَى الْحَوَارِيِّينَ فَشَمَّسُوهُمْ وَعَذَّبُوهُمْ وَطَافُوا بِهِمْ، فَسَمِعَ بِذَلِكَ مَلِكُ الرُّومِ - وَكَانُوا تَحْتَ يَدِهِ، وَكَانَ صَاحِبَ وَثَنٍ - فَقِيلَ لَهُ: إِنَّ رَجُلًا كَانَ فِي هَؤُلَاءِ النَّاسِ الَّذِينَ تَحْتَ يَدَيْكَ مِنْ بَنِي إِسْرَائِيلَ عَدَوْا عَلَيْهِ فَقَتَلُوهُ، وَكَانَ يُخْبِرُهُمْ أَنَّهُ رَسُولُ اللَّهِ، قَدْ أَرَاهُمُ الْعَجَائِبَ، وَأَحْيَا لَهُمُ الْمَوْتَى، وَأَبْرَأَ لَهُمُ الْأَسْقَامَ، وَأَخْبَرَهُمْ بِالْغُيُوبِ. قَالَ: وَيْحَكُمْ، فَمَا مَنَعَكُمْ أَنْ تَذْكُرُوا هَذَا لِي، فَوَاللَّهِ لَوْ عَلِمْتُ فَمَا خَلَّيْتُ بَيْنَهُمْ وَبَيْنَهُ. ثُمَّ بَعَثَ فَانْتَزَعَ الْحَوَارِيِّينَ مِنْ أَيْدِيهِمْ، وَسَأَلَهُمْ عَنْ دِينِ عِيسَى وَأَمْرِهِ، فَأَخْبَرُوهُ خَبَرَهُ، فَبَايَعَهُمْ عَلَى دِينِهِمْ، وَأَخَذَ الْخَشَبَةَ الَّتِي صُلِبَ عَلَيْهَا فَأَكْرَمَهَا وَصَانَهَا لِمَا مَسَّهَا مِنْهُ. وَقَتَلَ فِي بَنِي إِسْرَائِيلَ قَتْلَى كَثِيرَةً، فَمِنْ هُنَالِكَ كَانَ أَصْلُ النَّصْرَانِيَّةِ فِي الرُّومِ. قَالَ وَهْبُ بْنُ مُنَبِّهٍ: اجْتَمَعَ الْحَوَارِيُّونَ بَعْدَ رَفْعِ عِيسَى، فَقَالُوا: نُرِيدُ أَنْ نُخْرِجَ دُعَاةً فِي الْأَرْضِ، وَكَانَ مِمَّنْ تَوَجَّهَ إِلَى الرُّومِ: نُسْطُورُ، وَصَاحِبَانِ لَهُ. فَأَمَّا نُسْطُورُ فَحَبَسَتْهُ حَاجَةٌ، فَقَالَ لِصَاحِبَيْهِ: أَرْفِقَا وَلَا تَحْرُقَا وَلَا تَسْتَبْطِئَانِي. فَلَمَّا قَدِمَا الْكُورَةَ، إِذَا قَوْمٌ فِي يَوْمِ عِيدِهِمْ، وَقَدْ بَرَزَ مَلِكُهُمْ وَأَهْلُ مَمْلَكَتِهِ، فَأَتَاهُ الرَّجُلَانِ فَقَامَا بَيْنَ يَدَيْهِ فَقَالَا لَهُ: اتَّقِ اللَّهَ، فَإِنَّكُمْ تَعْمَلُونَ بِالْمَعَاصِي وَتَنْتَهِكُونَ حُرَمَ اللَّهِ. فَغَضِبَ الْمَلِكُ وَهَمَّ بِقَتْلِهِمَا، فَقَامَ إِلَيْهِ نَفَرٌ مِنْ أَهْلِ مَمْلَكَتِهِ، فَقَالُوا: إِنَّ هَذَا يَوْمٌ لَا تُهْرِيقَ فِيهِ دِمَاءٌ، وَقَدْ ظَفِرْتَ بِصَاحِبَيْكَ، فَإِنْ أَحْبَبْتَ أَنْ تَحْبِسَهُمَا حَتَّى يَمْضِيَ عِيدُنَا ثُمَّ تَرَى فِيهِمَا رَأْيَكَ فَعَلْتَ. فَأَمَرَ بِحَبْسِهِمَا، ثُمَّ ضُرِبَ عَلَى أُذُنِهِ بِالنِّسْيَانِ لَهُمَا حَتَّى قَدِمَ نُسْطُورُ، فَسَأَلَ عَنْهُمَا فَأُخْبِرَ بِشَأْنِهِمَا وَأَنَّهُمَا مَحْبُوسَانِ فِي السِّجْنِ، فَدَخَلَ عَلَيْهِمَا، فَقَالَ: أَلَمْ أَقُلْ لَكُمَا أَرْفِقَا، وَلَا تَحْرُقَا، وَلَا تَسْتَبْطِئَانِي، فَهَلْ تَدْرِيَانِ مَا مَثَلُكُمَا ؟ [ مَثَلُكُمَا ] مَثَلُ امْرَأَةٍ لَمْ تُصِبْ وَاحِدًا حَتَّى دَخَلَتْ فِي السِّنِّ، فَأَصَابَتْ بَعْدَ مَا دَخَلَتْ فِي السِّنِّ وَلَدًا، فَأَحَبَّتْ أَنْ يُعَجَّلَ شَبَابُهُ حَتَّى يَكْبَرَ، فَحَمَلَتْ عَلَى مَعِدَتِهِ مَا لَا يُطِيقُ فَقَتَلَتْهُ. ثُمَّ قَالَ لَهُمَا: وَالْآنَ فَلَا تَسْتَبْطِئَانِي حَتَّى آتِيَ إِلَى بَابِ الْمَلِكِ. فَأَتَاهُ وَقَدْ جَلَسَ لِلنَّاسِ، وَكَانُوا إِذَا ابْتُلُوا بِحَرَامٍ وَبِحَلَالٍ رَفَعُوهُ إِلَى الْمَلِكِ، فَنَظَرَ فِيهِ ثُمَّ سَأَلَ عَنْهُ مَا يَلِيهِ، وَسَأَلَ النَّاسُ بَعْضُهُمْ بَعْضًا حَتَّى يَنْتَهِيَ إِلَى أَقْصَى الْمَجْلِسِ. فَجَلَسَ نُسْطُورُ فِي أَقْصَى الْمَجْلِسِ، فَلَمَّا رَدُّوا عَلَى الْمَلِكِ جَوَابَ مَنْ أَجَابَهُ، وَرَدُّوا عَلَيْهِ جَوَابَ نُسْطُورَ، فَسَمِعَ بِشَيْءٍ عَلَيْهِ نُورٌ، [ وَحَلَا ] فِي مَسَامِعِهِ، فَقَالَ: مَنْ صَاحِبُ هَذَا الْقَوْلِ ؟ قَالُوا: الرَّجُلُ الَّذِي فِي أَقْصَى الْمَجْلِسِ، قَالَ: عَلَيَّ بِهِ. فَلَمَّا جَاءَهُ قَالَ: أَنْتَ الْقَائِلُ كَذَا ؟ قَالَ: نَعَمْ، قَالَ: فَمَا تَقُولُ فِي كَذَا وَكَذَا ؟ فَجَعَلَ لَا يَسْأَلُهُ عَنْ شَيْءٍ إِلَّا فَسَّرَهُ لَهُ، فَقَالَ لَهُ الْمَلِكُ: عِنْدَكَ هَذَا الْعِلْمُ وَأَنْتَ تَجْلِسُ فِي آخِرِ الْقَوْمِ ؟ ضَعُوا لَهُ عِنْدَ سَرِيرِي مَجْلِسًا. ثُمَّ قَالَ لَهُ: إِنْ أَتَاكَ ابْنِي فَلَا تَقُمْ لَهُ. ثُمَّ أَقْبَلَ عَلَى نُسْطُورَ وَتَرَكَ النَّاسَ، فَلَمَّا عَرَفَ أَنَّ مَنْزِلَتَهُ قَدْ ثَبَتَتْ، قَالَ: لَأَرُوزَنَّهُ. فَقَالَ: أَيُّهَا الْمَلِكُ، أَنَا رَجُلٌ بَعِيدُ الدَّارِ، فَإِنْ أَحْبَبْتَ أَنْ تَقْضِيَ حَاجَتَكَ مِنِّي فَأْذَنْ لِي فَأَنْصَرِفُ إِلَى أَهْلِي، فَقَالَ: يَا نُسْطُورُ، مَا إِلَى ذَلِكَ سَبِيلٌ، فَإِنْ أَرَدْتَ أَنْ تَحْمِلَ أَهْلَكَ إِلَيْنَا فَلَكَ الْمُوَاسَاةُ، وَإِنْ [ أَحْبَبْتَ أَنْ ] تَأْخُذَ مِنْ بَيْتِ الْمَالِ حَاجَتَكَ فَتَبْعَثَ بِهِ إِلَى أَهْلِكَ فَعَلْتَ. فَسَكَتَ نُسْطُورُ. ثُمَّ تَخَيَّرَ يَوْمًا مَاتَ لَهُمْ فِيهِ مَيِّتٌ، فَقَالَ: أَيُّهَا الْمَلِكُ، بَلَغَنِي أَنَّ رَجُلَيْنِ أَتَيَاكَ يَعِيبَانِ عَلَيْكَ دِينَكَ. قَالَ: فَذَكَرَهُمَا، فَأَرْسَلَ إِلَيْهِمَا، فَقَالَ: يَا نُسْطُورُ، أَنْتَ حَكَمٌ بَيْنِي وَبَيْنَهُمَا، مَا قُلْتَ مِنْ شَيْءٍ رَضِيتُ بِهِ، قَالَ: نَعَمْ، أَيُّهَا الْمَلِكُ، هَذَا مَيِّتٌ قَدْ مَاتَ فِي بَنِي إِسْرَائِيلَ، فَمُرْهُمَا يَدْعُوَانِ رَبَّهُمَا فَيُحْيِيهِ لَهُمَا، فَفِي ذَلِكَ آيَةٌ بَيِّنَةٌ. قَالَ: فَأُتِيَ بِالْمَيِّتِ فَوُضِعَ عِنْدَهُ، وَقَامَا وَتَوَضَّئَا وَدَعَوَا رَبَّهُمَا، فَرَدَّ عَلَيْهِ رُوحَهُ وَتَكَلَّمَ، فَقَالَ: أَيُّهَا الْمَلِكُ [ إِنَّ ] فِي هَذَا لَآيَةً بَيِّنَةً، وَلَكِنْ مُرْهُمَا بِغَيْرِ ذَلِكَ، اجْمَعْ أَهْلَ مَمْلَكَتِكَ، ثُمَّ قُلْ لِآلِهَتِكَ، فَإِنْ كُنْتَ تَقْدِرُ عَلَى أَنْ تَضُرَّ بِهِمَا فَلَيْسَ أَمْرُهُمَا بِشَيْءٍ، وَإِنْ كَانَا يَقْدِرَانِ عَلَى أَنْ يَضُرَّا آلِهَتَكَ فَأَمْرُهُمَا قَوِيٌّ. فَجَمَعَ الْمَلِكُ أَهْلَ مَمْلَكَتِهِ، وَدَخَلَ الْبَهْوَ الَّذِي فِيهِ الْآلِهَةُ، فَخَرَّ سَاجِدًا هُوَ وَمَنْ مَعَهُ مِنْ أَهْلِ مَمْلَكَتِهِ، وَخَرَّ نُسْطُورُ سَاجِدًا، وَقَالَ: اللَّهُمَّ إِنِّي أَسْجُدُ لَكَ وَأَكِيدُ هَذِهِ الْآلِهَةَ أَنْ تُعْبَدَ مِنْ دُونِكَ، ثُمَّ رَفَعَ الْمَلِكُ رَأْسَهُ وَقَالَ: إِنَّ هَذَيْنِ يُرِيدَانِ أَنْ يُبَدِّلَا دِينَكُمْ، وَيَدْعُوَا إِلَى إِلَهٍ غَيْرِكُمْ، فَافْقَئُوا أَعْيُنَهُمْ، أَوْ جَدِّعُوهُمَا. فَلَمْ تَرُدَّ عَلَيْهِ الْآلِهَةُ شَيْئًا، فَقَامَ نُسْطُورُ وَأَمَرَ صَاحِبَيْهِ أَنْ يَحْمِلَا مَعَهُمَا فَأْسًا، فَقَالَ: أَيُّهَا الْمَلِكُ، قُلْ لِهَذَيْنِ: أَتَقْدِرَانِ عَلَى أَنْ تُضِرَّا آلِهَتِي. [ فَقَالَ لَهُمَا: أَتَقْدِرَانِ عَلَى أَنْ تُضِرَّا آلِهَتَنَا ؟ ] قَالَا: خَلِّ بَيْنَنَا وَبَيْنَهُمْ. فَفَعَلَ، فَأَقْبَلَا عَلَيْهَا فَكَسَّرَاهَا، فَقَالَ نُسْطُورُ: أَمَّا أَنَا فَقَدْ آمَنْتُ بِرَبِّ هَذَيْنِ. وَقَالَ الْمَلِكُ: وَأَنَا فَقَدْ آمَنْتُ بِرَبِّ هَذَيْنِ. وَقَالَ جَمِيعُ النَّاسِ: آمَنَّا بِرَبِّ هَذَيْنِ، فَقَالَ نُسْطُورُ لِصَاحِبَيْهِ: هَكَذَا الرِّفْقُ.
Translation
✧ Mention of events that occurred after the raising of ʿĪsā ﷺ Among them is the splitting of creeds: On the authority of Muḥammad b. Kaʿb al-Quraẓī, who said: When ʿĪsā ﷺ was raised, a hundred men from the scholars of the Children of Israel gathered, and some of them said to others: You are many, and we fear division; let some of you go out. So they sent out ten by ten until ten remained. Then they said: You are still many; send out some of you. So they sent out six, and four remained, to whom the knowledge of the Children of Israel ultimately belonged. Some of them said to others: What do you say about ʿĪsā? One man among them said: Do you know that no one brings the dead to life except Allah? They said: No. He said: Do you know that no one knows the unseen except Allah? They said: No. He said: Do you know that no one heals the blind and the leper except Allah? They said: No. He said: Then he is Allah: He was on earth as long as He willed, then He ascended to heaven when He willed. The second said: I do not say as you have said. We knew ʿĪsā and we knew his mother; rather, he is His son. The third said: I do not say as you two have said; rather, his mother brought him forth from an unrighteous deed. The fourth said: I do not say as you say. ʿĪsā used to tell you that he was the servant of Allah, the spirit of Allah, and His word which He cast to Maryam; so say as he said about himself. Then they separated. One man among them went out, and they asked him: What did you say? He said: I said he is Allah, and a group of people followed him. Then they said to the second: What did you say? He said: I said he is His son, and a group of people followed him. Then the third went out, and they said: What did you say? He said: I said his mother brought him forth from an unrighteous deed, and a group of people followed him. Then the fourth went out, and they said: What did you say? He said: I said he is the servant of Allah, the spirit of Allah, and His messenger, and His word which He cast to Maryam, and a group of people followed him. And on the authority of Qatādah, who said: It was mentioned to us that when ʿĪsā ﷺ was raised, four of their jurists were chosen, and they said to the first: What do you say about ʿĪsā? He said: He is Allah; He descended to earth, created what He created, and brought to life what He brought to life, then He ascended to heaven. People followed him in that, and these were the Yaʿqūbiyyah among the Christians. The other three said: We bear witness that you are lying. Then they said to the second: What do you say about ʿĪsā? He said: He is the son of God. People followed him in that, and these were the Nusṭūriyyah among the Christians. The remaining two said: We bear witness that you are lying. Then they said to the third: What do you say about ʿĪsā? He said: He is a god, his mother is a god, and Allah is a god. People pledged allegiance to him on that, and these were the Isrāʾīliyyah among the Christians, whose religion is called the religion of the king. The fourth said: I bear witness that you are lying; rather, he is the servant of Allah and His messenger, His word which He cast to Maryam, and His spirit. The people disputed, and the Muslim man said: I adjure you by Allah, do you know that ʿĪsā used to eat food? They said: Yes. He said: Do you know that Allah does not eat food? They said: O Allah, yes. He said: I adjure you by Allah, do you know that ʿĪsā used to sleep? They said: Yes. He said: Do you know that Allah, Mighty and Majestic, does not sleep? They said: Yes. He said: Thus he defeated them in argument. And among the events after the raising of ʿĪsā son of Maryam (peace be upon them both) is the death of Maryam (peace be upon her): She remained after his raising for six years, and her total lifespan was fifty-some years. The war of the disciples after the raising of ʿĪsā ﷺ Ibn Isḥāq said: When the Jews came after ʿĪsā ﷺ and crucified the one who was made to resemble him, they attacked the disciples, exposed them to the sun, tortured them, and paraded them. The king of the Romans heard of this — they were under his authority, and he was an idolater — and it was said to him: A man among these people under your authority from the Children of Israel was attacked by them and killed. He used to tell them that he was the messenger of Allah, showed them wonders, brought their dead to life, healed their sick, and informed them of unseen things. He said: Woe to you! What prevented you from mentioning this to me? By Allah, had I known, I would not have left them alone with him. Then he sent and rescued the disciples from their hands, and asked them about the religion of ʿĪsā and his affair. They told him his story, so he pledged allegiance to them on their religion, took the wood upon which he was crucified, and honored and preserved it because it had touched him. He killed many among the Children of Israel. From that point came the origin of Christianity among the Romans. Wahb b. Munabbih said: The disciples gathered after the raising of ʿĪsā and said: We want to send out callers throughout the earth. Among those who headed to Rome were Nusṭūr and two companions of his. As for Nusṭūr, some need detained him, so he said to his two companions: Be gentle, do not be harsh, and do not think I am slow. When they arrived at the district, they found a people on their festival day, and their king and the people of his kingdom had come out. The two men came to him and stood before him and said: Fear Allah, for you are committing acts of disobedience and violating the sacred things of Allah. The king became angry and intended to kill them, but a group of the people of his kingdom stood up to him and said: This is a day on which no blood is shed, and you have seized your two men. If you wish, imprison them until our festival passes, then do what you see fit with them. So he ordered them imprisoned. Then forgetfulness of them was struck upon his ear until Nusṭūr arrived. He asked about them and was told their story and that they were imprisoned in the jail. He entered upon them and said: Did I not tell you to be gentle, not to be harsh, and not to think me slow? Do you know what your example is? Your example is that of a woman who did not conceive a child until she entered old age; then after entering old age she conceived a child, and she loved that his youth be hastened so that he might grow up, so she put upon his stomach what he could not bear, and it killed him. Then he said to them: Now, do not think me slow until I come to the king's gate. He came to him when he had sat for the people. Their custom was that when they were faced with a matter of what is forbidden or lawful, they raised it to the king, who would consider it, then ask about it from those near him, and the people would ask one another until it reached the farthest end of the assembly. So Nusṭūr sat at the farthest end of the assembly. When they returned to the king the answer of those who answered him, and they returned to him the answer of Nusṭūr, he heard something upon which there was light, and it was sweet to his ears. He said: Who is the author of this saying? They said: The man at the farthest end of the assembly. He said: Bring him to me. When he came to him, he said: Are you the one who said such-and-such? He said: Yes. He said: What do you say about such-and-such? He did not ask him about anything but that he explained it to him. The king said to him: You have this knowledge and you sit at the end of the people? Place a seat for him next to my throne. Then he said to him: If my son comes to you, do not stand for him. Then he turned to Nusṭūr and left the people. When he knew that his position had become established, he said: I will test him. He said: O king, I am a man from a distant land. If you wish to obtain what you need from me, permit me to return to my family. He said: O Nusṭūr, there is no way to that. If you wish to bring your family to us, you will have support, and if you wish to take what you need from the treasury and send it to your family, you may do so. Nusṭūr fell silent. Then he chose a day on which one of their dead had died, and said: O king, it has reached me that two men came to you criticizing your religion. He said: He mentioned them, so he sent for them and said: O Nusṭūr, you are the arbiter between me and them; whatever you say, I will accept. He said: Yes, O king, this is a dead man who has died among the Children of Israel; command them to call upon their Lord to bring him back to life for them. In that there is a clear sign. He said: The dead man was brought and placed before him. The two men stood, performed ablution, and called upon their Lord, and He returned his spirit to him, and he spoke. He said: O king, in this there is a clear sign, but command them to do something else: gather the people of your kingdom, then speak to your gods. If you are able to harm them, then their affair is nothing; but if they are able to harm your gods, then their affair is strong. So the king gathered the people of his kingdom and entered the hall in which the gods were. He fell prostrate, he and those with him from the people of his kingdom, and Nusṭūr fell prostrate and said: O Allah, I prostrate to You, and I plot against these gods so that they not be worshipped besides You. Then the king raised his head and said: These two want to change your religion and call to a god other than you; so gouge out their eyes or mutilate them. The gods did not answer him at all. So Nusṭūr stood and ordered his two companions to carry an axe with them, and said: O king, say to these two: Are you able to harm my gods? He said to them: Are you able to harm our gods? They said: Let us be alone with them. So he did, and they turned upon the gods and smashed them. Nusṭūr said: As for me, I have believed in the Lord of these two. The king said: And I have believed in the Lord of these two. And all the people said: We have believed in the Lord of these two. Nusṭūr said to his two companions: This is what gentleness does.
Grades by grader
No grade is recorded for this wording.