Tarikh (al-Tabari) 333
The story of ʿĪsā b. Maryam (peace be upon him)
لَمَّا ذَكَرَ تَعَالَى قِصَّتَهُ عَلَى الْجَلِيَّةِ، وَبَيَّنَ أَمْرَهُ وَوَضَّحَهُ وَشَرَحَهُ، قَالَ: ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحَانَهُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ كَمَا قَالَ تَعَالَى بَعْدَ ذِكْرِ قِصَّتِهِ، وَمَا كَانَ مِنْ أَمْرِهِ فِي آلِ عِمْرَانَ: ذَلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُنْ مِنَ الْمُمْتَرِينَ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ إِنَّ هَذَا لَهُوَ الْقَصَصُ الْحَقُّ وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ [ آلِ عِمْرَانَ: 58 - 63 ]. وَلِهَذَا لَمَّا قَدِمَ وَفْدُ نَجْرَانَ وَكَانُوا سِتِّينَ رَاكِبًا، يَرْجِعُ أَمْرُهُمْ إِلَى أَرْبَعَةَ عَشَرَ مِنْهُمْ، وَيَؤُولُ أَمْرُ الْجَمِيعِ إِلَى ثَلَاثَةٍ، هُمْ أَشْرَافُهُمْ وَسَادَاتُهُمْ، وَهُمْ: الْعَاقِبُ، وَالسَّيِّدُ، وَأَبُو حَارِثَةَ بْنُ عَلْقَمَةَ، فَجَعَلُوا يُنَاظِرُونَ فِي أَمْرِ الْمَسِيحِ، فَأَنْزَلَ اللَّهُ صَدْرَ سُورَةِ " آلِ عِمْرَانَ " فِي ذَلِكَ، وَبَيَّنَ أَمْرَ الْمَسِيحِ وَابْتِدَاءَ خَلْقِهِ وَخَلْقِ أُمِّهِ مِنْ قَبْلِهِ، وَأَمَرَ رَسُولَهُ بِأَنْ يُبَاهِلَهُمْ إِنْ لَمْ يَسْتَجِيبُوا لَهُ وَيَتَّبِعُوهُ، فَلَمَّا رَأَوْا عَيْنَيْهَا وَأُذُنَيْهَا نَكَصُوا، وَامْتَنَعُوا عَنِ الْمُبَاهَلَةِ، وَعَدَلُوا إِلَى الْمُسَالَمَةِ وَالْمُوَادَعَةِ، وَقَالَ قَائِلُهُمْ، وَهُوَ الْعَاقِبُ عَبْدُ الْمَسِيحِ: يَا مَعْشَرَ النَّصَارَى، لَقَدْ عَلِمْتُمْ أَنَّ مُحَمَّدًا لَنَبِيٌّ مُرْسَلٌ، وَلَقَدْ جَاءَكُمْ بِالْفَصْلِ مِنْ خَبَرِ صَاحِبِكُمْ، وَلَقَدْ عَلِمْتُمْ أَنَّهُ مَا لَاعَنَ قَوْمٌ نَبِيًّا قَطُّ، فَبَقِيَ كَبِيرُهُمْ وَلَا نَبَتَ صَغِيرُهُمْ، وَإِنَّهَا لَلِاسْتِئْصَالُ مِنْكُمْ إِنْ فَعَلْتُمْ، فَإِنْ كُنْتُمْ قَدْ أَبَيْتُمْ إِلَّا إِلْفَ دِينِكُمْ وَالْإِقَامَةَ عَلَى مَا أَنْتُمْ عَلَيْهِ مِنَ الْقَوْلِ فِي صَاحِبِكُمْ، فَوَادِعُوا الرَّجُلَ وَانْصَرِفُوا إِلَى بِلَادِكُمْ. فَطَلَبُوا ذَلِكَ مِنْ رَسُولِ اللَّهِ ﷺ، وَسَأَلُوهُ أَنْ يَضْرِبَ عَلَيْهِمْ جِزْيَةً، وَأَنْ يَبْعَثَ مَعَهُمْ رَجُلًا أَمِينًا، فَبَعَثَ مَعَهُمْ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ. وَالْمَقْصُودُ أَنَّ اللَّهَ تَعَالَى لَمَّا بَيَّنَ أَمْرَ الْمَسِيحِ، قَالَ لِرَسُولِهِ: ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ يَعْنِي مِنْ أَنَّهُ عَبْدٌ مَخْلُوقٌ مِنِ امْرَأَةٍ مِنْ عِبَادِ اللَّهِ، وَلِهَذَا قَالَ: مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحَانَهُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ أَيْ لَا يُعْجِزُهُ شَيْءٌ وَلَا يَكْرُثُهُ وَلَا يَؤُودُهُ، بَلْ هُوَ الْقَدِيرُ الْفَعَّالُ لِمَا يَشَاءُ. إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ [ يس: 82 ]. وَقَوْلُهُ: وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا هُوَ مِنْ تَمَامِ كَلَامِ عِيسَى لَهُمْ فِي الْمَهْدِ، أَخْبَرَهُمْ أَنَّ اللَّهَ رَبُّهُ وَرَبُّهُمْ وَإِلَهُهُ وَإِلَهُهُمْ، وَأَنَّ هَذَا هُوَ الصِّرَاطُ الْمُسْتَقِيمُ. قَالَ اللَّهُ تَعَالَى: فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ أَيْ: فَاخْتَلَفَ أَهْلُ ذَلِكَ الزَّمَانِ، وَمَنْ بَعْدَهُمْ فِيهِ، فَمِنْ قَائِلٍ مِنَ الْيَهُودِ: إِنَّهُ وَلَدُ زَنْيَةٍ. وَاسْتَمَرُّوا عَلَى كُفْرِهِمْ وَعِنَادِهِمْ، وَقَابَلَهُمْ آخَرُونَ فِي الْكُفْرِ فَقَالُوا: هُوَ اللَّهُ. وَقَالَ آخَرُونَ: هُوَ ابْنُ اللَّهِ. وَقَالَ الْمُؤْمِنُونَ: هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ، وَابْنُ أَمَتِهِ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ، وَرُوحٌ مِنْهُ. وَهَؤُلَاءِ هُمُ النَّاجُونَ الْمُثَابُونَ، الْمُؤَيَّدُونَ الْمَنْصُورُونَ، وَمَنْ خَالَفَهُمْ فِي شَيْءٍ مِنْ هَذِهِ الْقُيُودِ، فَهُمُ الْكَافِرُونَ الظَّالِمُونَ، الضَّالُّونَ الْجَاهِلُونَ، وَقَدْ تَوَعَّدَهُمُ الْعَلِيُّ الْعَظِيمُ الْحَكِيمُ الْعَلِيمُ، بِقَوْلِهِ: فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ. . عَنْ عُبَادَةَ بْنِ الصَّامِتِ، عَنِ النَّبِيِّ ﷺ قَالَ: مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَالْجَنَّةَ حَقٌّ، وَالنَّارَ حَقٌّ - أَدْخَلَهُ اللَّهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ وعَنْ جُنَادَةَ، وَزَادَ: مِنْ أَبْوَابِ الْجَنَّةِ الثَّمَانِيَةِ أَيَّهَا شَاءَ.
Translation
✧ When He, exalted, had recounted his story clearly, and explained, clarified, and set forth his affair, He said: “That is ʿĪsā, son of Maryam—the word of truth about which they are disputing. It is not for Allah to take a son. Glory be to Him! When He decrees a matter, He only says to it, ‘Be,’ and it is.” Just as He, exalted, said after recounting his story and what pertained to his affair in Āl ʿImrān: “That is what We recite to you of the signs and the wise remembrance. Indeed, the likeness of ʿĪsā with Allah is as the likeness of Ādam: He created him from dust, then said to him, ‘Be,’ and he was. The truth is from your Lord, so be not among the doubters. Then whoever disputes with you concerning him after the knowledge that has come to you, say: ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly invoke and place the curse of Allah upon the liars.’ Indeed, this is the true narrative. And there is no god but Allah. And indeed, Allah is the Mighty, the Wise. But if they turn away, then indeed, Allah is Knowing of the corrupters” [Āl ʿImrān: 58–63]. Therefore, when the delegation of Najrān arrived—and they were sixty riders, their affair reverting to fourteen of them, with the affair of all devolving upon three, who were their nobles and their chiefs, namely: al-ʿĀqib, al-Sayyid, and Abū Ḥārithah b. ʿAlqamah—they began to dispute concerning the affair of the Messiah. So Allah sent down the beginning of Sūrat “Āl ʿImrān” about that, and made clear the affair of the Messiah, the beginning of his creation, and the creation of his mother before him. And He commanded His Messenger to invoke mutual cursing with them if they did not respond to him and follow him. When they saw it with their own eyes and heard it with their own ears, they drew back and refused the mutual cursing, turning instead to peace and truce. One of them—al-ʿĀqib, ʿAbd al-Masīḥ—said: “O assembly of Christians, you know that Muḥammad is a prophet sent by Allah. He has brought you the decisive account of your companion. And you know that no people ever invoked mutual cursing with a prophet but that their elders perished and their young failed to thrive. It would be utter destruction for you if you did so. If you insist on keeping your religion and persisting in what you hold regarding your companion, then make peace with this man and depart to your lands.” So they sought that from the Messenger of Allah ﷺ, and asked him to levy the jizyah upon them and to send with them a trustworthy man. He sent Abū ʿUbaydah b. al-Jarrāḥ with them. The point is that when Allah, exalted, had made clear the affair of the Messiah, He said to His Messenger: “That is ʿĪsā, son of Maryam—the word of truth about which they are disputing,” meaning concerning his being a created servant born of a woman among Allah’s servants. Therefore He said: “It is not for Allah to take a son. Glory be to Him! When He decrees a matter, He only says to it, ‘Be,’ and it is,” meaning nothing is beyond Him, nothing burdens Him, and nothing weighs upon Him. Rather, He is the All-Powerful, ever doing what He wills. “His command, when He wills a thing, is only that He says to it, ‘Be,’ and it is” [Yā Sīn: 82]. And His saying: “And mention in the Book Mūsā; indeed, he was chosen, and he was a messenger, a prophet” is part of the completion of ʿĪsā’s speech to them in the cradle. He informed them that Allah is his Lord and their Lord, his God and their God, and that this is the straight path. Allah, exalted, said: “Then the factions differed among themselves—so woe to those who disbelieved from the witnessing of a mighty day,” meaning the people of that time and those after them differed concerning him. Among the Jews were those who said: “He is a child of fornication,” and they persisted in their disbelief and obstinacy. Others met them in disbelief and said: “He is Allah.” Still others said: “He is the son of Allah.” And the believers said: “He is the servant of Allah and His messenger, the son of His maidservant, His word that He cast to Maryam, and a spirit from Him.” These are the saved, the rewarded, the supported, the victorious. Whoever opposes them in any of these qualifications, they are the disbelieving, wronging, straying, ignorant ones. The Most High, the Most Great, the Wise, the Knowing threatened them with His saying: “So woe to those who disbelieved from the witnessing of a mighty day.” Narrated from ʿUbādah b. al-Ṣāmit, from the Prophet ﷺ, who said: “Whoever bears witness that there is no god but Allah alone, without partner, and that Muḥammad is His servant and messenger, and that ʿĪsā is the servant of Allah and His messenger, His word that He cast to Maryam, and a spirit from Him, and that Paradise is true and the Fire is true—Allah will admit him to Paradise regardless of his deeds.” And from Junādah, with the addition: “through whichever of the eight gates of Paradise he wishes.”
Grades by grader
No grade is recorded for this wording.