Tarikh (al-Tabari) 337
the accounts of past peoples from the Israelites and others
مُلَخَّصُ كِتَابُ أَخْبَارِ الْمَاضِينَ مِنْ بَنِي إِسْرَائِيلَ وَغَيْرِهِمْ وَالْجَامِعُ لِأَخْبَارِ الْأَنْبِيَاءِ قِصَّةِ ذِي الْقَرْنَيْنِ عَلَيْهِ السَّلَامُ وَخَبَرُ يَأْجُوجَ وَمَأْجُوجٍ: ذَكَرَ الْعُلَمَاءُ أَنَّ ذَا الْقَرْنَيْنِ كَانَ فِي زَمَنِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ وَأَنَّهُ أَسْلَمَ عَلَيْهِ، وَقَدِ اخْتَلَفُوا فِي اسْمِ ذِي الْقَرْنَيْنِ عَلَى وُجُوهٍ: مِنْهَا أَنَّ اسْمَهُ عَبْدُ اللَّهِ بْنُ الضَّحَّاكِ، وَقِيلَ: الْإِسْكَنْدَرُ بْنُ قَيْصَرَ. وَقَدْ ذَكَرَ أَهْلُ الْعِلْمِ ذَا قَرْنَيْنِ آخَرَ اسْمُهُ إِسْكَنْدَرُ بْنُ فِيلَيْبَسَ بْنِ مَضْرِيمَ بْنِ هَرْمَسَ وَيَرْفَعُونَ نَسَبَهُ إِلَى إِبْرَاهِيمَ الْخَلِيلِ وَهُوَ بَانِي الْإِسْكَنْدَرِيَّةِ فَنُسِبَتْ إِلَيْهِ. وَالْإِسْكَنْدَرُ الْأَوَّلُ كَانَ مُؤْمِنًا وَقَدِ اخْتُلِفَ فِي نُبُوَّتِهِ، بَيْنَمَا الْإِسْكَنْدَرُ الثَّانِي بَانِي الْإِسْكَنْدَرِيَّةِ كَانَ كَافِرًا. وَقَدِ اخْتَلَفُوا فِي سَبَبِ تَسْمِيَتِهِ بِذِي الْقَرْنَيْنِ اخْتِلَافًا كَبِيرًا. وَقَدْ سَأَلَتْ قُرَيْشٌ النَّبِيَّ ﷺ بِإِيعَازٍ مِنَ الْيَهُودِ عَنْ ذِي الْقَرْنَيْنِ فَنَزَلَ الْجَوَابُ فِي كِتَابِ اللَّهِ تَعَالَى فِي سُورَةِ الْكَهْفِ، وَأَنَّ اللَّهَ تَعَالَى قَدْ آتَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا، فَفَتَحَ اللَّهُ عَلَى يَدَيْهِ الْبُلْدَانَ حَتَّى بَلَغَ أَقْصَى الْأَرْضِ، وَطَلَبَ عَيْنَ الْحَيَاةِ الَّتِي مَنْ شَرِبَ مِنْهَا لَمْ يَمُتْ حَتَّى يَكُونَ هُوَ الَّذِي يَسْأَلُ ذَلِكَ، وَأَنَّهُ طَلَبَهَا فِي الْأَرْضِ الظَّلَمَةِ وَكَيْفَ أَنَّهُ رَغْمَ طَلَبِهِ لَهَا لَمْ تَحْصُلْ لَهُ وَخَطَأَ فِي الْوُصُولِ إِلَيْهَا وَحَصَلَتْ لِقَائِدِ جَيْشِهِ الْخَضِرِ عَلَيْهِ السَّلَامُ وَقَدْ شَرِبَ مِنْهَا وَتَوَضَّأَ وَاغْتَسَلَ. وَقَدْ ذَكَرَ الْمُؤَرِّخُونَ طَرَفًا مِنْ غَلَبَتِهِ عَلَى الْخُصُومِ بِالْحِيلَةِ وَالشَّجَاعَةِ وَقُوَّةِ جَيْشِهِ وَكَمَالِ عَقْلِهِ وَحُسْنِ سِيَاسَتِهِ، وَأَنَّهُ سَارَ حَتَّى بَلَغَ السَّدَّيْنِ اللَّذَيْنِ عِنْدَهُمَا قَوْمُ يَأْجُوجَ وَمَأْجُوجَ، وَقَدِ اخْتَلَفَتِ الْأَقْوَالُ فِيهِمْ، وَالصَّحِيحُ أَنَّهُمْ نَوْعٌ مِنَ التُّرْكِ لَهُمْ شَوْكَةٌ وَفِيهِمْ شَرٌّ، وَهُمْ كَثِيرُونَ، وَكَانُوا يُفْسِدُونَ فِيمَا يُجَاوِرُهُمْ مِنَ الْأَرْضِ، وَيُخَرِّبُونَ مَا قَدَرُوا عَلَيْهِ مِنَ الْبِلَادِ، وَيُؤْذُونَ مَنْ يَقْرُبُ مِنْهُمْ، وَهُمُ الَّذِينَ يَخْرُجُ مِنْهُمْ بَعْثُ النَّارِ مِنْ بَنِي آدَمَ يَوْمَ الْقِيَامَةِ فَكُلُّ وَاحِدٍ مِنْ بَنِي آدَمَ يُقَابِلُهُ أَلْفٌ مِنْهُمْ كَمَا جَاءَ فِي الْحَدِيثِ. وَلَمَّا أَفْسَدُوا عَلَى النَّاسِ مِمَّنْ يُجَاوِرُونَهُمْ مَعَايِشَهُمْ طَلَبُوا مِنْ ذِي الْقَرْنَيْنِ أَنْ يَجْعَلَ بَيْنَهُمْ وَبَيْنَ يَأْجُوجَ وَمَأْجُوجَ سَدًّا فَبَنَى ذُو الْقَرْنَيْنِ سَدًّا مَنِيعًا وَقَدْ أَرْسَلَ فِي اقْتِفَاءِ خَبَرِهِ الْخَلِيفَةُ الْوَاثِقُ بِاللَّهِ وَفَدًا فَجَاؤُوهُ وَرَجَعُوا إِلَيْهِ بِخَبَرِهِ وَصِفَتِهِ وَذَكَرُوا لَهُ مَا وَجَدُوهُ مِنَ الْعَجَائِبِ. وَقَدْ أَخْبَرَ النَّبِيُّ ﷺ أَنَّهُ فُتِحَ فِي وَقْتِهِ شَيْءٌ مِنْ رَدْمِهِمْ، وَأَنَّهُمْ سَيَنْقُبُونَ السَّدَّ فِي آخِرِ الزَّمَانِ وَيَخْرُجُونَ عَلَى النَّاسِ وَيُهْلِكُونَ الْحَرْثَ وَالنَّسْلَ ثُمَّ يَبْعَثُ اللَّهُ عَلَيْهِمْ مَا يُهْلِكُهُمْ. وَيُقَالُ مِنْ مَآثِرِ ذِي الْقَرْنَيْنِ أَنَّهُ هُوَ الَّذِي بَنَى الْعَدِيدَ مِنَ الْمُدُنِ فَفِي الصِّينِ بَنَى الدُّبْوَاسِيَةَ، وَحَمْدَانَ، وَشَيْرَكَ، وَبُرْجَ الْحِجَارَةِ وَبِخُرْسَانَ بَنَى مَدِينَةَ مَرْوٍ، وَبِالْهِنْدِ بَنَى مَدِينَةَ سَرَنْدِيبَ وَغَيْرَهَا. وَذَكَرُوا أَنَّ أُمَّ ذِي الْقَرْنَيْنِ لَمَّا بَلَغَهَا مَا وَصَلَ إِلَيْهِ مُلْكُ وَلَدِهَا أَرْسَلَتْ إِلَيْهِ تُذَكِّرُهُ بِاللَّهِ سُبْحَانَهُ وَتَنْهَاهُ عَنِ الشُّحِّ وَكَتَبَتْ إِلَيْهِ أَنْ يَحْمِلَ إِلَيْهَا كُلَّ مَالِهِ مَعَ رَجُلٍ مُفْرَدٍ عَلَى فَرَسٍ أَجْرَدٍ، فَعَجِبَ النَّاسُ كَيْفَ يَكُونُ ذَلِكَ وَالْمَالُ كَثِيرٌ فَقَالَ ذُو الْقَرْنَيْنِ: إِنَّهَا طَلَبَتْ أَنْ أَكْتُبَ لَهَا بِالْمَالِ وَمَوَاضِعِهِ وَإِحْصَائِهِ وَإِرْسَالِهِ عَلَى الصِّفَةِ الَّتِي ذَكَرَتْ. وَعِنْدَمَا حَضَرَتْ ذُو الْقَرْنَيْنِ الْوَفَاةَ كَتَبَ إِلَى أُمِّهِ يُعَزِّيهَا عَنْ نَفْسِهِ، وَقِيلَ: إِنَّهُ أَرْسَلَ إِلَيْهَا يَقُولُ: إِذَا بَلَغَكِ وَفَاتِي فَاصْنَعِي طَعَامًا ثُمَّ ادْعِي إِلَيْهِ نِسَاءً وَلَا تَأْكُلْ إِلَّا مَنْ كَانَتْ غَيْرَ ثَكْلَى، فَلَمَّا فَعَلَتْ ذَلِكَ وَقَرَّبَتِ الطَّعَامَ مِنَ النِّسَاءِ فَلَمْ تَأْكُلِ امْرَأَةٌ مِنْ أَهْلِ الْمَدِينَةِ، فَقَالَتْ لَهُنَّ: سُبْحَانَ اللَّهِ! كُلُّكُنَّ ثَكْلَى! فَقُلْنَ: أَيْ وَاللَّهِ مَا مِنَّا إِلَّا مَنْ أُثْكِلَتْ. فَكَانَ ذَلِكَ تَسْلِيَةً لِأُمِّهِ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي مِقْدَارِ عُمْرِهِ وَخَلَطَ بَعْضُهُمْ بَيْنَ ذِي الْقَرْنَيْنِ الْأَوَّلِ وَالثَّانِي. مُلَخَّصُ قِصَّةِ أَصْحَابِ الْكَهْفِ لَمَّا سَأَلَتْ قُرَيْشٌ النَّبِيَّ ﷺ بِإِيعَازٍ مِنْ يَهُودٍ عَنْ فِتْيَةٍ ذَهَبُوا فِي الدَّهْرِ الْأَوَّلِ قَدْ كَانَتْ لَهُمْ قِصَّةٌ عَجَبٌ، نَزَلَتْ سُورَةُ الْكَهْفِ تَرْوِي قِصَّتَهُمْ وَمَا كَانَ مِنْ أَمْرِهِمْ. وَقَدْ ذَكَرَ الْمُؤَرِّخُونَ أَنَّهُمْ كَانُوا فِي زَمَنِ مَلِكٍ يُدْعَى دِقْيَانُوسَ فِي مَدِينَةٍ مِنَ الرُّومِ تُسَمَّى أَفُسُوسَ وَكَانَ مَلِكُهُمْ يَعْبُدُ الْأَصْنَامَ، وَقَدْ فَرُّوا مِنْهُ بِدِينِهِمْ، وَصَحِبَهُمْ كَلْبٌ فِي الطَّرِيقِ فَدَخَلُوا كَهْفًا يَخْتَبِئُونَ بِهِ فَضَرَبَ اللَّهُ عَلَى آذَانِهِمْ فِي الْكَهْفِ ثَلَاثَمِائَةٍ وَتِسْعَةِ سَنَةً، فَلَمَّا اسْتَيْقَظُوا بَعْدَ هَذِهِ الْمُدَّةِ وَلَا يَعْرِفُونَ كَمْ لَبِثُوا فِي كَهْفِهِمْ سَأَلَ بَعْضُهُمْ بَعْضًا كَمْ لَبِثْنَا وَنِمْنَا فِي هَذَا الْكَهْفِ، فَقَالَ بَعْضُهُمْ: يَوْمًا أَوْ بَعْضَ يَوْمٍ، ثُمَّ اتَّفَقُوا عَلَى أَنْ يَخْرُجَ أَحَدُهُمْ بِبَعْضِ الْمَالِ لِيَأْتِيَ لَهُمْ بِطَعَامٍ، فَلَمَّا خَرَجَ إِلَى السُّوقِ لِيَشْتَرِيَ لَهُمْ طَعَامًا وَجَاءَ إِلَى الْمَدِينَةِ مُتَنَكِّرًا ; لِئَلَّا يَعْرِفَهُ أَحَدٌ مِنْ قَوْمِهِ فِيمَا يَحْسَبُهُ، تَنَكَّرَتْ لَهُ الْبِلَادُ وَاسْتَنْكَرَهُ مَنْ رَآهُ مِنْ أَهْلِهَا، وَاسْتَغْرَبُوا شَكْلَهُ وَصِفَتَهُ وَدَرَاهِمَهُ، فَأَخَذُوهُ ظَنًّا مِنْهُمْ أَنَّهُ قَدْ وَجَدَ كَنْزًا، ثُمَّ بَانَ بَعْدَ ذَلِكَ أَمْرُهُ وَعَلِمَ بِهِ وَبِأَصْحَابِهِ السُّلْطَانُ ثُمَّ تَوَفَّاهُمُ اللَّهُ فِي كَهْفِهِمْ وَعُمِّيَ عَلَى النَّاسِ مَوْضِعُهُمْ، وَقِيلَ فِي رَاوِيَةٍ أُخْرَى: إِنَّ الْمَلِكَ بَنَى عَلَى بَابِ كَهْفٍ مَسْجِدًا، وَأَنَّهُمْ لَمَّا مَاتُوا صَنَعَ لَهُمْ تَوَابِيتَ مِنْ خَشَبٍ. وَقَدْ ذَكَرَ تَعَالَى صِفَةَ الْغَارِ الَّذِي آوَوْا إِلَيْهِ، وَأَنَّ بَابَهُ مُوَجَّهٌ إِلَى نَحْوِ الشَّمَالِ، وَأَعْمَاقَهُ إِلَى جِهَةِ الْقِبْلَةِ، وَذَلِكَ أَنْفَعُ الْأَمَاكِنِ ; أَنْ يَكُونَ الْمَكَانُ قِبْلِيًّا، وَبَابُهُ نَحْوَ الشَّمَالِ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي مَكَانِ هَذَا الْكَهْفِ، فَقَالَ كَثِيرُونَ: هُوَ بِأَرْضِ أَيْلَةَ. وَقِيلَ: بِأَرْضِ نِينَوَى. وَقِيلَ: بِالْبَلْقَاءِ. وَقِيلَ: بِبِلَادِ الرُّومِ. مُلَخَّصُ قِصَّةِ صَاحِبِ الْجَنَّتَيْنِ. قَدْ ضَرَبَ اللَّهُ مَثَلًا بِرَجُلَيْنِ فِي الْقُرْآنِ كَانَا مُصْطَحِبَيْنِ وَكَانَ أَحَدُهُمَا مُؤْمِنًا وَالْآخِرُ كَافِرًا، فَأَمَّا الْمُؤْمِنُ فَكَانَ قَدْ أَنْفَقَ مَا مَعَهُ فِي سَبِيلِ اللَّهِ، وَأَمَّا الْجَاحِدُ بِنِعَمِ اللَّهِ سُبْحَانَهُ كَانَ قَدْ نَمَّاهَا فَصَارَتْ لَهُ جَنَّاتٌ تَجْرِي مِنْ عِنَبٍ وَأَنْهَارٍ تَجْرِي خِلَالَ بَسَاتِينِهِ، فِي رَخَاءٍ دُونَ عَنَاءٍ، ثُمَّ إِنَّهُ افْتَخَرَ عَلَى صَاحِبِهِ وَجَحَدَ نِعْمَةَ رَبِّهِ وَأَنْكَرَ الْآخِرَةَ وَزَعَمَ أَنْ لَوْ كَانَ هُنَاكَ آخِرَةٌ فَإِنَّهُ سَيَرْزُقُهُ اللَّهُ أَفْضَلَ مِمَّا فِي يَدَيْهِ زَاعِمًا أَنَّ مَا هُوَ فِيهِ إِنَّمَا لِ ؓ، وَأَنَّهُ أَهْلٌ لَهُ دُونَ صَاحِبِهِ. فَلَمَّا سَمِعَ صَاحِبَهُ مِنْهُ مَا يَدُلُّ عَلَى جُحُودِهِ وَكُفْرِهِ نَبَّهَهُ إِلَى ذَلِكَ فَقَالَ: أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلا وَقَالَ مُصَوِّبًا لَهُ وَمُفْهِمًا مَا يَنْبَغِي أَنْ يَكُونَ عَلَيْهِ مِنْ صِحَّةِ الِاعْتِقَادِ بِأَنَّ اللَّهَ هُوَ رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا ثُمَّ نَبَّهَهُ أَنَّهُ لَوْلَا شُكْرُ اللَّهِ عَلَى مَا أَنْعَمَ عَلَيْهِ بِأَنْ رَدَّ مَا هُوَ فِيهِ إِلَى حَوْلِ اللَّهِ وَقُوتِهِ فَقَالَ لَهُ: وَلَوْلا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لا قُوَّةَ إِلا بِاللَّهِ فَإِنَّ اللَّهَ عَسَى إِنْ لَمْ تَتُبْ إِلَيْهِ وَتَرْجِعْ أَنْ يُرْسِلَ عَلَى جَنَّتِكَ مِنَ السَّمَاءِ مَا يُدَمِّرُهَا فَتُصْبِحَ تُرَابًا وَمَاؤُهَا مَعِينٌ ذَاهِبٌ فِي غَوْرِ الْأَرْضِ فَلَا تَقْدِرُ عَلَى تَحْصِيلِهِ، وَيُؤْتِيَنِي خَيْرًا مِنْ جَنَّتِكَ هَذِهِ الَّتِي تَفْتَخِرُ بِهَا عَلَيَّ. فَأُحِيطَ بِثَمَرِ الْمُفْتَخِرِ وَدُمِّرَتْ جَنَّتُهُ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا نَادِمًا عَلَى مَا كَانَ مِنْهُ مِنَ الْإِشْرَاكِ بِاللَّهِ تَعَالَى وَلَمْ تَكُنْ لَهُ فِئَةٌ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مُنْتَصِرًا، وَعَلِمَ حِينَئِذٍ أَنَّ الْوَلَايَةَ لِلَّهِ الْحَقِّ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقُبًا. وَهَكَذَا ذَكَرَ الْقُرْآنُ الْكَرِيمُ الْعَدِيدَ مِنَ الْقَصَصِ الَّتِي تُؤَكِّدُ عَلَى أَهَمِّيَّةِ الصَّدَقَةِ كَمَا حَصَلَ فِي قِصَّةِ أَصْحَابِ الْجَنَّةِ كَمَا جَاءَ ذِكْرُهَا فِي سُورَةِ الْقَلَمِ وَكَيْفَ أَنَّهُمْ لَمَّا مَنَعُوا حَقَّ الْفُقَرَاءِ فِي مَالِهِمْ أَصْبَحَتْ جَنَّتُهُمْ وَقَدِ احْتَرَقَتْ حَتَّى ظَنُّوا أَنَّهُمْ قَدْ ضَلُّوا مَكَانَهَا وَنَدِمُوا حِينَ لَمْ يَنْفَعِ النَّدَمُ. كَمَا ذَكَرَ الْقُرْآنُ الْكَرِيمُ قِصَّةَ أَصْحَابِ السَّبْتِ مِنْ أَصْحَابِ أَيْلَةَ الَّذِينَ مَسَخَهُمُ اللَّهُ قِرَدَةً وَخَنَازِيرَ لَمَّا عَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَتَحَايَلُوا عَلَى أَوَامِرِهِ وَلَمْ يَرْعَوْا لِنُصْحِ الْمُصْلِحِينَ فِيهِمْ، وَكَيْفَ نَجَّى اللَّهُ الْمُؤْمِنِينَ الْمُصْلِحِينَ وَأَهْلَكَ الْبَاغِينَ وَجَعَلَهُمْ عِبْرَةً. مُلَخَّصُ قِصَّةِ لُقْمَانَ ؓ. لُقْمَانُ بْنُ عَنْقَاءَ بْنِ سَدُونَ، وَيُقَالَ لُقْمَانُ بْنُ ثَارَانَ، وَكَانَ نُوبِيًّا مِنْ أَهْلِ أَيْلَةَ، وَكَانَ رَجُلًا صَالِحًا، ذَا عِبَادَةٍ، وَعِبَارَةٍ، وَحِكْمَةٍ عَظِيمَةٍ، وَيُقَالُ: كَانَ قَاضِيًا فِي زَمَنِ دَاوُدَ عَلَيْهِ السَّلَامُ. وَكَانَ عَبْدًا أَسْوَدَ غَلِيظَ الشَّفَتَيْنِ، مُصَفَّحَ الْقَدَمَيْنِ فَأَتَاهُ رَجُلٌ وَهُوَ فِي مَجْلِسِ أُنَاسٍ يُحَدِّثُهُمْ فَقَالَ لَهُ: أَلَسْتَ الَّذِي كُنْتَ تَرْعَى مَعِيَ الْغَنَمَ فِي مَكَانِ كَذَا وَكَذَا؟ قَالَ: نَعَمْ قَالَ: فَمَا بَلَغَ بِكَ مَا أَرَى؟ قَالَ: صِدْقُ الْحَدِيثِ وَالصَّمْتُ عَمَّا لَا يَعْنِينِي. وَاخْتَلَفَ الْعُلَمَاءُ حَوْلَ نُبُوَّتِهِ وَالْمَشْهُورُ عَنِ الْجُمْهُورِ أَنَّهُ كَانَ حَكِيمًا وَلِيًّا، وَلَمْ يَكُنْ نَبِيًّا. وَلَقَدْ ذَكَرَ اللَّهُ سُبْحَانَهُ طَرَفًا مِنْ وَصَايَا لُقْمَانَ فِي كِتَابِهِ الْعَزِيزِ فِي سُورَةٍ بِاسْمِهِ ؓ. وَعَنْ خَالِدٍ الرِّبْعِيِّ قَالَ: كَانَ لُقْمَانُ عَبْدًا حَبَشِيًّا نَجَّارًا فَقَالَ لَهُ سَيِّدُهُ: اذْبَحْ لِي شَاةً فَذَبَحَ لَهُ شَاةً فَقَالَ لَهُ: ائْتِنِي بِأَطْيَبِ مُضْغَتَيْنِ فِيهَا فَأَتَاهُ بِاللِّسَانِ وَالْقَلْبِ فَقَالَ: أَمَا كَانَ فِيهَا شَيْءٌ أَطْيَبَ مِنْ هَذَيْنَ ؟ قَالَ: لَا. قَالَ: فَسَكَتَ عَنْهُ مَا سَكَتَ، ثُمَّ قَالَ لَهُ: اذْبَحْ لِي شَاةً فَذَبَحَ لَهُ شَاةً فَقَالَ لَهُ: أَلْقِ أَخْبَثَهَا مُضْغَتَيْنِ فَرَمَى بِاللِّسَانِ وَالْقَلْبِ فَقَالَ: أَمَرْتُكَ أَنْ تَأْتِيَنِي بِأَطْيَبِهَا مُضْغَتَيْنِ; فَأَتَيْتِنِي بِاللِّسَانِ وَالْقَلْبِ، وَأَمَرْتُكَ أَنْ تُلْقِيَ أَخْبَثَهَا مُضْغَتَيْنِ; فَأَلْقَيْتَ اللِّسَانَ وَالْقَلْبَ فَقَالَ: إِنَّهُ لَيْسَ شَيْءٌ أَطْيَبَ مِنْهُمَا إِذَا طَابَا وَلَا أَخْبَثَ مِنْهُمَا إِذَا خَبُثَا. هَذَا وَقَدْ ذَكَرَ أَهْلُ التَّارِيخِ عَدَدًا مِنَ الْقِصَصِ عَنْ عُبَّادِ وَزُهَّادِ بَنِي إِسْرَائِيلَ مِنْهَا: قِصَّةُ جُرَيْجٍ أَحَدِ عُبَّادِ بَنِي إِسْرَائِيلَ، وَالَّذِي دَعَتْ عَلَيْهِ أُمُّهُ فَابْتُلِيَ بِاتِّهَامِهِ بِالزِّنَا وَعَلَى يَدَيْهِ تَكَلَّمَ الطِّفْلُ فِي الْمَهْدِ مُبَرِّئًا إِيَّاهُ. وَقِصَّةُ بَرْصِيصَا الْعَابِدِ الَّذِي زَنَا بِأُخْتِ النَّفَرِ الَّذِينَ اسْتَأْمَنُوهُ عَلَى أُخْتِهِمْ فَمَا زَالَ الشَّيْطَانُ بِهِ حَتَّى زَنَا وَقَتَلَ وَسَجَدَ لَهُ ثُمَّ لَمْ يَنْفَعْهُ ذَلِكَ. وَقِصَّةُ الثَّلَاثَةِ الَّذِينَ آوَوْا إِلَى الْغَارِ وَانْطَبَقَتْ عَلَيْهِمُ الصَّخْرَةُ فَأَنْجَاهُمُ الدُّعَاءُ بِعَمَلِهِمُ الصَّالِحِ. وَقِصَّةُ الْأَعْمَى وَالْأَبْرَصِ وَالْأَقْرَعِ وَكَيْفَ عَافَاهُمُ اللَّهُ مِنَ الْمَرَضِ وَأَسْبَغَ عَلَيْهِمْ نِعَمَهُ فَتَنَكَّرَ الْأَبْرَصُ وَالْأَقْرَعُ وَشَكَرَ الْأَعْمَى نِعْمَةَ اللَّهِ عَلَيْهِ وَصَيَّرَ صَاحِبَاهُ إِلَى مَا كَانَا عَلَيْهِ. وَقِصَّةُ الَّذِي اسْتَسْلَفَ مِنْ صَاحِبِهِ أَلْفَ دِينَارٍ فَلَمَّا حَلَّ أَجَلُهَا وَلَمْ يَجِدْ سَفِينَةً تُقِلُّهُ حَتَّى يَأْتِيَ إِلَى صَاحِبَهُ فَيُؤَدِّيهَا فَأَخَذَ خَشَبَةً وَوَضَعَ فِيهَا الْمَالَ ثُمَّ دَفَعَهَا فِي الْبَحْرِ وَدَعَا اللَّهَ تَعَالَى أَنْ يُؤَدِّيَهَا عَنْهُ، فَأَدَّاهَا اللَّهُ سُبْحَانَهُ عَنْهُ. وَقِصَّةُ مَنِ اشْتَرَى عَقَارًا وَوَجَدَ فِيهِ جَرَّةَ ذَهَبٍ فَأَدَّاهَا لِصَاحِبِ الْعَقَارِ فَأَبَى أَنْ يَأْخُذَهَا وَقَالَ إِنَّمَا بِعْتُكَ الْعَقَارَ بِمَا فِيهِ، وَقَالَ الْمُشْتَرِيَ وَإِنَّمَا اشْتَرَيْتُ الْعَقَارَ وَلَمْ أَشْتَرِ الذَّهَبَ فَاخْتَصَمَا لِلْقَاضِي. وَقِصَّةُ تَوْبَةِ قَاتِلِ التِّسْعَةِ وَالتِّسْعِينَ نَفْسًا، وَقِصَّةُ الْبَغِيِّ الَّتِي سَقَتْ كَلْبًا فَغَفَرَ اللَّهُ لَهَا، وَقِصَّةُ الْمَرْأَةِ الَّتِي دَخَلَتِ النَّارَ فِي هِرَّةٍ، وَقِصَّةُ الْبَقَرَةِ وَالذِّئْبِ الْمُتَكَلِّمَيْنِ، وَقِصَّةُ الْمَرْأَةِ الَّتِي اتَّخَذَتْ رِجْلَيْنِ مِنْ خَشَبٍ، وَقِصَّةُ الْمَرْأَةِ وَالتَّنُّورِ، وَقِصَّةُ الْمَلِكَيْنِ التَّائِبَيْنِ، وَقِصَّةُ الرَّجُلِ الَّذِي كَانَ يُقْرِضُ النَّاسَ وَيَتَجَاوَزُ عَنْهُمْ، وَقِصَّةُ الَّذِي طَلَبَ مِنْ بَنِيهِ أَنْ يُحَرِّقُوهُ إِذَا مَاتَ، وَقِصَّةُ سَرِقَةِ الْمَرْأَةِ الْمَخْزُومِيَّةِ، وَقِصَّةُ ذِي الْكِفْلِ وَمَا جَاءَ فِيهَا، وَقِصَّةُ الْعَجُوزَتَيْنِ، وَقِصَّةُ الْعَابِدِ وَالرُّمَّانَةِ، وَقِصَّةُ يَرْخَ الْعَابِدِ، وَقِصَّةُ تَائِبٍ مِنْ بَنِي إِسْرَائِيلَ الَّذِي نَادَاهُ النَّهْرُ، وَقِصَّةُ مَنْ خَدَمَ مُوسَى عَلَيْهِ السَّلَامُ ثُمَّ طَلَبَ الدُّنْيَا بِالدِّينِ، و قِصَّةُ قَصَّارٍ، وَقِصَّةُ ذِي الرَّجُلِ، وَقِصَّةُ بَيَّاعِ الْقِفَافِ وَفَتَاةِ الْجَوْسَقِ، وَقِصَّةُ ابْنِ مَلَكٍ زَهِدَ فِي مُلْكِ أَبِيهِ، وَقِصَّةُ أَنْطُونَسَ السَّائِحِ، وَشَمْشُونَ، جَرْجِيسَ، وَغَيْرِهَا مِنْ قِصَصِ عُبَّادِ بَنِي إِسْرَائِيلَ، هَذَا وَقَدْ أَذِنَ النَّبِيُّ ﷺ فِي الْحَدِيثِ عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ فِيمَا لَا يُخَالِفُ شَرْعَنَا وَلَا نُصَدِّقُهُمْ وَلَا نُكَذِّبُهُمْ، لِمَا فِي كُتُبِهِمْ مِنَ التَّبْدِيلِ وَالتَّحْرِيفِ.
Translation
✧ Summary of the Book of the Accounts of Past Peoples from the Israelites and Others, and the Compilation of the Accounts of the Prophets The story of Dhū al-Qarnayn ﷺ and the report of Yaʾjūj and Maʾjūj: The scholars mentioned that Dhū al-Qarnayn lived in the time of Ibrāhīm ﷺ, and that he submitted to him. They differed over the name of Dhū al-Qarnayn in several ways: among them that his name was ʿAbd Allāh b. al-Ḍaḥḥāk, and it was said: al-Iskandar b. Qayṣar. The people of knowledge mentioned another Dhū al-Qarnayn whose name was Iskandar b. Fīlaybas b. Maḍrīm b. Harmas, and they trace his lineage up to Ibrāhīm al-Khalīl, and he was the builder of Alexandria, which was named after him. The first Iskandar was a believer, and they differed over his prophethood, whereas the second Iskandar, the builder of Alexandria, was a disbeliever. They differed greatly over the reason he was called Dhū al-Qarnayn. Quraysh asked the Prophet ﷺ, at the instigation of the Jews, about Dhū al-Qarnayn, and the answer came down in the Book of Allah Almighty in Sūrat al-Kahf, and that Allah Almighty had given him of everything a means, so Allah opened through his hands the lands until he reached the farthest part of the earth, and he sought the spring of life from which whoever drank would not die, and he sought it in the dark earth, and that despite his seeking it he did not attain it, and he missed reaching it, while it fell to the commander of his army al-Khaḍir ﷺ, who drank from it, performed ablution, and bathed. The historians mentioned something of his overcoming enemies by stratagem, courage, the strength of his army, the completeness of his intellect, and the excellence of his governance, and that he journeyed until he reached the two barriers where the people of Yaʾjūj and Maʾjūj were. The sayings about them differed, and the correct view is that they are a kind of Turk, possessing power, and in them is evil. They are numerous, and they used to corrupt the land adjacent to them and ruin whatever cities they could, and harm those near them. They are those from whom the fire will be kindled among the children of Adam on the Day of Resurrection, so every one of the children of Adam will be matched by a thousand of them, as it came in the hadith. When they corrupted the livelihoods of those neighboring them, they asked Dhū al-Qarnayn to place a barrier between them and Yaʾjūj and Maʾjūj, so Dhū al-Qarnayn built a strong barrier. The Caliph al-Wāthiq bi-Llāh sent a delegation to pursue news of it, and they came to him and returned to him with its news and description, and mentioned to him what they found of wonders. The Prophet ﷺ reported that in his time part of their rampart was opened, and that they will pierce the barrier at the end of time, and come out upon the people, and destroy the crops and offspring, then Allah will send upon them what destroys them. It is said that among the merits of Dhū al-Qarnayn is that he built many cities: in China he built al-Dubwāsiyya, Ḥamdān, Shayrak, and Burj al-Ḥijāra; in Khurāsān he built the city of Marw; in India he built the city of Sarandīb and others. They mentioned that when the mother of Dhū al-Qarnayn learned of the extent of her son’s dominion, she sent to him reminding him of Allah, glorified be He, and forbidding him from stinginess. She wrote to him to carry all his wealth to her with a single man on a bare horse. People marveled how that could be when the wealth was abundant. Dhū al-Qarnayn said: She asked that I write to her with the wealth and its locations and its enumeration, and send it in the manner she mentioned. When death came to Dhū al-Qarnayn, he wrote to his mother consoling her for his own loss. It was said that he sent to her saying: When news of my death reaches you, prepare food and invite women to it, and let none eat except one who is not bereaved. When she did that and brought the food near to the women, not one woman of the city ate. She said to them: Glory be to Allah! Are all of you bereaved? They said: Yes, by Allah, there is none among us but has been bereaved. That was a consolation for his mother. The scholars differed over the length of his life, and some confused the first and second Dhū al-Qarnayn. Summary of the story of the Companions of the Cave When Quraysh asked the Prophet ﷺ, at the instigation of the Jews, about young men who went in ancient times and had a wondrous story, Sūrat al-Kahf came down narrating their story and what happened to them. The historians mentioned that they were in the time of a king called Diqyānūs in a city of the Romans called Afusūs. Their king worshipped idols, and they fled from him with their religion. A dog accompanied them on the way, and they entered a cave to hide in it. Allah struck their ears in the cave for three hundred and nine years. When they awoke after this period, not knowing how long they had stayed in their cave, they asked one another how long we stayed and slept in this cave. Some of them said: a day or part of a day. Then they agreed that one of them should go out with some money to bring them food. When he went out to the market to buy food for them and came to the city in disguise so that none of his people would recognize him, as he supposed, the land seemed unfamiliar to him, and those of its people who saw him found him strange, and they wondered at his appearance, his description, and his coins. They seized him, thinking that he had found a treasure. Then afterward his affair became clear, and the ruler learned of him and his companions. Then Allah took them in death in their cave, and the place was concealed from people. It was said in another narration: the king built a mosque at the door of the cave, and when they died he made for them coffins of wood. Allah Almighty mentioned the description of the cave to which they took refuge, and that its door faced toward the north, and its depths toward the direction of the qiblah, and that is the most beneficial of places: that the place be qiblah-facing, and its door toward the north. The scholars differed over the location of this cave. Many said: it is in the land of Aylah. It was said: in the land of Nīnawā. It was said: in al-Balqāʾ. It was said: in the lands of the Romans. Summary of the story of the owner of the two gardens Allah set forth a parable in the Qurʾān of two men who were companions, one of them a believer and the other a disbeliever. As for the believer, he had spent what he had in the way of Allah. As for the one who denied the favors of Allah, glorified be He, he had increased them, so they became for him gardens of grapes, with rivers flowing through his orchards, in ease without toil. Then he boasted over his companion, denied the favor of his Lord, rejected the Hereafter, and claimed that if there was a Hereafter, Allah would provide him better than what was in his hands, asserting that what he was in was only for him, and that he deserved it more than his companion. When his companion heard from him what indicated his denial and unbelief, he alerted him to that and said: Have you disbelieved in the One who created you from dust, then from a drop, then fashioned you a man? And he said, correcting him and making clear what he should have of sound belief: Allah is my Lord, and I associate none with my Lord. Then he alerted him that if it were not for thanking Allah for what He had bestowed, he should have attributed what he was in to the power and strength of Allah, saying to him: And why, when you entered your garden, did you not say: What Allah wills! There is no strength except in Allah. If you do not repent to Him and turn back, perhaps Allah will send upon your garden from the sky that which destroys it, and it will become dust, and its water will sink into the ground, so you will not be able to obtain it. And He may give me better than this garden of yours with which you boast over me. So his fruits were encompassed, and his garden was destroyed, and he began to turn his hands over what he had spent on it, while it was collapsed upon its trellises, regretting what he had done of associating partners with Allah Almighty. He had no company to help him besides Allah, nor was he able to defend himself. Then he knew that allegiance belongs to Allah, the True, and that He is best in reward and best in outcome. Thus the Noble Qurʾān mentioned many stories that emphasize the importance of charity, as happened in the story of the owners of the garden, as its mention came in Sūrat al-Qalam, and how when they withheld the right of the poor in their wealth, their garden became burned until they thought they had lost its place, and they regretted when regret was of no use. The Noble Qurʾān also mentioned the story of the people of the Sabbath, of the people of Aylah, whom Allah transformed into apes and swine when they transgressed the command of their Lord and circumvented His commands, and did not heed the counsel of the reformers among them, and how Allah saved the believing reformers and destroyed the transgressors and made them a lesson. Summary of the story of Luqmān ؓ Luqmān b. ʿAnqāʾ b. Sadūn, and it is said Luqmān b. Thārān, was a Nubian from the people of Aylah. He was a righteous man of worship, eloquence, and great wisdom. It is said he was a judge in the time of Dāwūd ﷺ. He was a black slave with thick lips and flat feet. A man came to him while he was in an assembly of people narrating to them, and said to him: Are you not the one who used to pasture sheep with me in such-and-such a place? He said: Yes. He said: What brought you to what I see? He said: Truthfulness of speech and silence regarding what does not concern me. The scholars differed about his prophethood, and the well-known view of the majority is that he was a wise saint, not a prophet. Allah, glorified be He, mentioned part of Luqmān’s admonitions in His Mighty Book in a sūrah named after him ؓ. From Khālid al-Ribʿī, who said: Luqmān was an Ethiopian slave, a carpenter. His master said to him: Slaughter a sheep for me, so he slaughtered a sheep. He said to him: Bring me the two best morsels in it, so he brought him the tongue and the heart. He said: Was there nothing in it better than these two? He said: No. He was silent for a while, then said to him: Slaughter a sheep for me, so he slaughtered a sheep. He said to him: Throw away the two worst morsels in it, so he threw away the tongue and the heart. He said: I commanded you to bring me the two best morsels, and you brought me the tongue and the heart, and I commanded you to throw away the two worst morsels, and you threw away the tongue and the heart. He said: There is nothing better than them when they are good, and nothing worse than them when they are bad. The historians mentioned a number of stories about the worshippers and ascetics of the Israelites, among them: The story of Jurayj, one of the worshippers of the Israelites, against whom his mother supplicated, and he was tested by being accused of adultery, and through him the child spoke in the cradle declaring him innocent. The story of Barṣīṣā the worshipper who committed adultery with the sister of the group who entrusted him with their sister, and the devil kept at him until he committed adultery and killed and prostrated to him, then that did not benefit him. The story of the three who took refuge in a cave and a rock closed over them, and supplication with their righteous deeds saved them. The story of the blind, the leper, and the bald, and how Allah healed them of disease and lavished His favors upon them, and the leper and the bald were ungrateful, while the blind gave thanks for Allah’s favor, and his two companions were returned to what they had been. The story of the one who borrowed a thousand dinars from his companion, and when the term came, he found no ship to carry him so that he could come to his companion and pay it. He took a piece of wood, placed the money in it, then pushed it into the sea and supplicated to Allah Almighty to deliver it on his behalf, and Allah, glorified be He, delivered it. The story of the one who bought real estate and found in it a jar of gold, so he gave it to the owner of the property, who refused to take it and said: I sold you the property with what was in it. The buyer said: I bought the property and did not buy the gold, and they disputed before a judge. The story of the repentance of the killer of ninety-nine persons, the story of the prostitute who gave water to a dog and Allah forgave her, the story of the woman who entered the Fire because of a cat, the story of the cow and the wolf who spoke, the story of the woman who made two legs of wood, the story of the woman and the oven, the story of the two repentant kings, the story of the man who used to lend people and overlook their debts, the story of the one who asked his sons to burn him when he died, the story of the theft of the Makhzūmī woman, the story of Dhū al-Kifl and what came about it, the story of the two old women, the story of the worshipper and the pomegranate, the story of Yarkha the worshipper, the story of a repentant one of the Israelites whom the river called, the story of the one who served Mūsā ﷺ and then sought the world by means of religion, the story of a fuller, the story of the man, the story of the seller of baskets and the girl of the palace, the story of a king’s son who renounced his father’s kingdom, the story of Anṭūnas the wanderer, Shamshūn, Jarjīs, and other stories of the worshippers of the Israelites. The Prophet ﷺ permitted speaking about the Israelites, and there is no harm in what does not contradict our law, and we neither believe them nor disbelieve them, because their books contain alteration and corruption.
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