Tarikh (al-Tabari) 398
the accounts of past peoples from the Israelites and others
حَدِيثُ أَنْطُونَسَ السَّائِحِ : عن أَبُو بَكْرٍ الْقُرَشِيُّ، قَالَ: ذَكَرُوا أَنَّ مَلِكًا بَعْدَ زَمَانِ الْمَسِيحِ عَاشَ ثَلَاثَمِائَةٍ وَعِشْرِينَ سَنَةً، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ بَعَثَ إِلَى ثَلَاثَةِ نَفَرٍ مِنْ عُظَمَاءَ [ أَهْلِ ] مَمْلَكَتِهِ، فَقَالَ لَهُمْ: قَدْ نَزَلَ بِي مَا تَرَوْنَ وَأَنْتُمْ رُءُوسُ أَهْلِ مَمْلَكَتِكُمْ، وَلَا أَعْرِفُ أَحَدًا أَوْلَى بِتَدْبِيرِ رَعِيَّتِكُمْ مِنْكُمْ، وَقَدْ كَتَبْتُ عَهْدًا جَعَلْتُهُ إِلَى سِتَّةِ نَفَرٍ مِنْ خِيَارِكُمْ لِيَخْتَارُوا رَجُلًا مِنْكُمْ لِتَدْبِيرِ مَمْلَكَتِكُمْ، فَسَلِّمُوا ذَلِكَ لِمَنِ اجْتَمَعَ عَلَيْهِ مَلَؤُكُمْ، وَإِيَّاكُمْ وَالِاخْتِلَافَ فَتُهْلِكُونَ أَنْفُسَكُمْ وَرَعِيَّتَكُمْ، فَقَالُوا: بَلْ يَمُنُّ اللَّهِ عَلَيْنَا بِطُولِ مُدَّتِكَ، فَقَالَ: دَعُوا هَذِهِ الْمَقَالَةَ وَأَقْبِلُوا عَلَى مَا وَصَفْتُ لَكُمْ. فَلَمْ تَمْضِ غَيْرُ لَيْلَةٍ حَتَّى هَلَكَ، فَدَبَّ أُولَئِكَ الثَّلَاثَةُ إِلَى السِّتَّةِ، فَصَارَ كُلُّ رَجُلَيْنِ مِنَ السِّتَّةِ يَدْعُوَانِ إِلَى رَجُلٍ مِنَ الثَّلَاثَةِ، فَلَمَّا رَأَى ذَلِكَ حُكَمَاؤُهُمْ قَالُوا: قَدِ افْتَرَقَتْ كَلِمَتُهُمْ وَبِحَضْرَتِكُمْ مَنْ لَا يُتَّهَمُ فِي حُكْمِهِ فَمَنْ أَشَارَ إِلَيْهِ [ مِنْكُمْ ] سَلَّمْتُمْ هَذَا الْأَمْرَ لَهُ، وَكَانَ بِحَضْرَتِهِمْ رَجُلٌ سَائِحٌ يُقَالُ لَهُ أَنْطُونَسَ فِي غَارٍ مَعْرُوفٍ قَدْ تَخَلَّى عَنِ الدُّنْيَا، فَاجْتَمَعَتْ كَلِمَتُهُمْ عَلَى الرِّضَا بِمَنْ أَشَارَ إِلَيْهِ السَّائِحُ، فَوَكَّلُوا بِالْمَمْلَكَةِ رَجُلًا مِنَ السِّتَّةِ وَانْطَلَقَ الثَّلَاثَةُ إِلَيْهِ يَقُصُّونَ عَلَيْهِ قِصَّتَهُمْ، فَقَالَ: مَا أَرَى أَنِّي انْتَفَعْتُ بِاعْتِزَالِي عَنِ النَّاسِ، وَمَثَلِي كَمَثَلِ رَجُلٍ كَانَ فِي مَنْزِلٍ غَشِيَهُ فِيهِ الذُّبَابُ، فَتَحَوَّلَ إِلَى مَنْزِلٍ فَغَشِيَهُ فِيهِ الْأَسَدُ، فَقَالُوا: وَمَا عَلَيْكَ أَنْ تُشِيرَ إِلَى أَفْضَلِنَا فِي نَفْسِكَ ؟ قَالَ: مَا عِلْمِي بِأَفْضَلِكُمْ وَأَنْتُمْ جَمِيعًا تَطْلُبُونَ أَمْرًا وَاحِدًا، وَأَنْتُمْ فِيهِ سَوَاءٌ. فَطَمِعَ بَعْضُهُمْ إِنْ هُوَ أَظْهَرَ الْكَرَاهِيَةَ لِلْمُلْكِ أَنْ يُشِيرَ إِلَيْهِ، فَقَالَ: أَمَّا أَنَا فَغَيْرُ مُنْسَاحٍ لِصَاحِبِي هَذَيْنِ [ فِي الْمُلْكِ ]، وَإِنَّ السَّلَامَةَ لَدَيَّ لَفِي اعْتِزَالِ هَذَا الْأَمْرِ، قَالَ السَّائِحُ: مَا أَظُنُّ صَاحِبَيْكَ يَكْرَهَانِ اعْتِزَالَكَ، فَأَشِرْ إِلَيَّ بِأَحَدِهِمَا وَأَتْرُكُكَ، قَالَ: بَلْ تَخْتَارُ مَا بَدَا لَكَ، قَالَ: مَا أَرَاكَ إِلَّا قَدْ نَزَعْتَ عَنْ قَوْلِكَ فَصِرْتُمْ عِنْدِي بِمَنْزِلَةِ وَاحِدٍ غَيْرَ أَنِّي سَأَعِظُكُمْ وَأَضْرِبُ لَكُمْ أَمْثَالَ الدُّنْيَا وَأَمْثَالِكُمْ فِيهَا وَأَنْتُمْ أَعْلَمُ. فَأَخْبِرُونِي هَلْ عَرَفْتُمْ غَايَتَكُمْ مِنَ الْعُمْرِ ؟ قَالُوا: لَا لَعَلَّ ذَلِكَ يَكُونُ طَرْفَةَ عَيْنٍ، قَالَ: فَلِمَ تُخَاطِرُونَ بِهَذِهِ الْغِرَّةِ ؟ قَالُوا: رَجَاءَ طُولِ الْمُدَّةِ، قَالَ: كَمْ أَتَتْ عَلَيْكُمْ سَنَةٌ ؟ قَالُوا: أَصْغَرُنَا ابْنُ خَمْسٍ وَثَلَاثِينَ، وَأَكْبَرُنَا ابْنُ أَرْبَعِينَ، قَالَ: فَاجْعَلُوا أَطْوَلَ مَا تَرْجُونَ مِنَ الْعُمْرِ مِثْلَ سِنِيِّكُمُ الَّتِي عَمَّرْتُمْ، قَالُوا: لَسْنَا نَطْمَعُ فِي أَكْثَرَ مِنْ ذَلِكَ، وَلَا خَيْرَ فِي الْعُمْرِ بَعْدَ ذَلِكَ، قَالَ: أَفَلَا تَبْتَغُونَ فِيمَا بَقِيَ مِنْ أَعْمَارِكُمْ مَا تَرْجُونَ مِنْ مُلْكٍ لَا يَبْلَى، وَنَعِيمٍ لَا يَتَغَيَّرُ، وَلَذَّةٍ لَا تَنْقَطِعُ، وَحَيَاةٍ لَا يُكَدِّرُهَا الْمَوْتُ، وَلَا تُنَغِّصُهَا الْأَحْزَانُ وَلَا الْهُمُومُ وَلَا الْأَسْقَامُ ؟ قَالُوا: إِنَّا نَرْجُو أَنْ نُصِيبَ ذَلِكَ بِمَغْفِرَةٍ مِنَ اللَّهِ وَرَحْمَةٍ. قَالَ: قَدْ كَانَ مَنْ أَصَابَهُ الْعَذَابُ مِنَ الْقُرُونِ الْأُولَى يَرْجُونَ مِنَ اللَّهِ مَا تَرْجُونَ، و [ لَا ] يُؤَمِّلُونَ مَا تُؤَمِّلُونَ، وَيُصِيعُونَ الْعَمَلَ حَتَّى نَزَلَ بِهِمْ مِنَ الْعُقُوبَةِ مَا بَلَغَكُمْ يُوشِكُ مَنْ سَلَكَ الْمَفَازَةَ بِغَيْرِ مَاءٍ أَنْ يَهْلِكَ عَطَشًا، أَرَاكُمْ تَتَّكِلُونَ عَلَى الرَّجَاءِ فِي هَلَاكِ أَبْدَانِكُمْ، وَلَا تَتَّكِلُونَ عَلَيْهِ فِي صَلَاحِ مَعَايِشِكُمْ، أَرَأَيْتَكَ مَدَائِنَكُمُ الَّتِي بَنَيْتُمُوهَا وَاعْتَقَدْتُمْ فِيهَا الْآيَاتِ، لَوْ قِيلَ لَكُمْ سَيَنْزِلُ عَلَيْكُمْ مَلِكٌ بِجُيُوشِهِ فَيَعُمُّ أَهْلَهَا بِالْقَتْلِ، وَبُنْيَانَهَا بِالْهَدْمِ، هَلْ كُنْتُمْ تَطِيبُونَ نَفْسًا بِالْمُقَامِ فِيهَا وَالْبُنْيَانِ بِهَا ؟ قَالُوا: لَا، قَالَ: فَوَ اللَّهِ إِنَّ أَمْرَ هَؤُلَاءِ الْآدَمِيِّينَ لَصَائِرٌ إِلَى هَذَا. قَالُوا: قَدْ أُشْرِبَتْ قُلُوبُنَا حُبَّ الدُّنْيَا، قَالَ: مَعَ الْأَسْفَارِ الْبَعِيدَةِ تَكُونُ الْأَرْبَاحُ الْكَثِيرَةُ، فَيَا عَجَبًا لِلْجَاهِلِ وَالْعَالِمِ كَيْفَ اسْتَوَيَا فِي هَلَاكِ أَنْفُسِهِمَا، إِلَّا أَنَّ الَّذِي يَسْرِقُ وَلَا يَعْرِفُ عُقُوبَةَ السَّارِقِ أَعْذَرُ مِنَ الْعَارِفِ بِعُقُوبَتِهِ، وَإِنِّي أَرَى هَذَا الْعَالَمَ يَبْذُلُونَ أَنْفُسَهُمْ دُونَ أَمْوَالِهِمْ، فَكَأَنَّهُمْ لَا يُصَدِّقُونَ بِمَا يَأْتِيهِمْ بِهِ أَنْبِيَاؤُهُمْ. قَالُوا: مَا سَمِعْنَا أَحَدًا مِنْ أَهْلِ الْمُلْكِ يُكَذِّبُ شَيْئًا مِمَّا جَاءَتْ بِهِ الْأَنْبِيَاءُ، قَالَ: مِنْ ذَلِكَ اشْتَدَّ عَجَبِي مِنَ اجْتِمَاعِهِمْ عَلَى التَّصْدِيقِ وَمُخَالَفَتِهِمْ فِي الْفِعْلِ. قَالُوا: أَخْبِرْنَا كَيْفَ أَوَّلُ مَعْرِفَتِكَ لِلْأُمُورِ ؟ قَالَ: مِنْ قَبَلِ الْفِكْرِ تَفَكَّرْتُ فِي هَلَاكِ هَذَا الْعَالَمِ، فَإِذَا ذَلِكَ مِنْ قِبَلِ أَرْبَعَةِ أَشْيَاءَ جُعِلَتْ فِيهِنَّ اللَّذَّاتُ، وَهِيَ أَرْبَعَةُ أَبْوَابٍ مُرَكَّبَةٍ فِي الْجَسَدِ، مِنْهَا ثَلَاثَةٌ فِي الرَّأْسِ: الْعَيْنَانِ وَالْمَنْخَرَانِ وَالْحَنَكُ، وَوَاحِدٌ فِي الْبَطْنِ وَهُوَ الْفَرَجُ، فَالْتَمَسْتُ خِفَّةَ الْمُؤْنَةِ فِي هَذِهِ الْأَبْوَابِ فَوَجَدْتُ أَيْسَرَهَا مَئُونَةً بَابَ الْمَنْخَرَيْنِ، ثُمَّ الْتَمَسْتُ الْخِفَّةَ الْمَئُونَةَ الْحَنَكَ، فَإِذَا هُوَ غِذَاءٌ لَا قِوَامَ لِلْجَسَدِ إِلَّا بِهِ، فَإِذَا صَارَتْ تِلْكَ الْمَئُونَةُ فِي الْوِعَاءِ اسْتَقَرَّتْ، فَتَنَاوَلَتْ مَا تَيَسَّرَ مِنَ الْمَطْعَمِ وَالْمَشْرَبِ، وَصِرْتُ بِمَنْزِلَةِ رَجُلٍ كَانَ يَتَّخِذُ الرَّمَادَ مِنَ الْخَلَنْجِ وَالصَّنْدَلِ فَثَقُلَتْ عَلَيْهِ الْمَئُونَةُ، فَاتَّخَذَ الرَّمَادَ مِنَ الزِّبْلِ وَالْحَطَبِ. وَنَظَرْتُ فِي مَئُونَةِ الْفَرْجِ فَإِذَا هُوَ وَالْعَيْنَانِ مُوَصَّلَانِ بِالْقَلْبِ، فَلَمْ أَجِدْ شَيْئًا أَصْلَحَ لَهُمَا مِنَ الْعُزْلَةِ وَبُغِّضَ إِلَيَّ مَنْزِلِي الَّذِي كَانَ فِيهِ مُقَامِي مَعَ مَنْ لَا يَعْقِلُ إِلَّا أَمْرَ دُنْيَاهُ، فَتَخَبَّبْتُ هَذَا الْمَنْزِلَ فَقُطِعَتْ عَنِّي أَبْوَابُ الْخَطِيئَةِ، وَحَسَمْتُ فِي نَفْسِي لَذَّاتٍ أَرْبَعًا وَقَطَعْتُهُنَّ بِخِصَالٍ أَرْبَعٍ. قَالُوا: مَا اللَّذَّاتُ ؟ قَالَ: الْمَالُ، وَالْبَنُونَ، وَالْأَزْوَاجُ، وَالسُّلْطَانُ، فَقَطَعْتُهُنَّ بِالْهُمُومِ وَالْأَحْزَانِ وَالْخَوْفِ وَذِكْرِ الْمَوْتِ. وَقَطَعْتُ ذَلِكَ أَجْمَعَ بِالْعُزْلَةِ، وَأَيُّ خَيْرٍ فِي لَذَّةِ وَالْمَوْتِ يُعْقِبُهَا، كُونُوا كَرَجُلٍ خَرَجَ مُسَافِرًا فَغَشِيَ مَدِينَتَهُ الْعَدُوُّ فَأَصَابُوا أَهْلَهَا، فَحَمِدَ اللَّهَ عَلَى مَا صُرِفَ عَنْهُ، [ وَلَقَدْ عَجِبْتُ كَيْفَ يَنْتَفِعُونَ بِلَذَّتِهَا مَعَ هُمُومِهَا وَأَحْزَانِهَا وَمَا تُجَرِّعُهُمْ ] مِنْ مَرَارَتِهَا بَعْدَ حَلَاوَتِهَا، وَاشْتَدَّ عَجَبِي مِنْ أَهْلِ الْعُقُولِ، كَأَنَّهُمْ يُرِيدُونَ أَنْ يَهْلَكُوا كَمَا هَلَكَ صَاحِبُ الْحَيَّةِ، قَالُوا: أَخْبِرْنَا كَيْفَ كَانَ أَمْرُ صَاحِبِ الْحَيَّةِ ؟ قَالَ: زَعَمُوا أَنَّ رَجُلًا كَانَ فِي دَارِهِ حَيَّةٌ قَدْ عَرَفُوهُ مَكَانَهَا، وَكَانَتْ تِلْكَ الْحَيَّةُ تَبِيضُ كُلَّ يَوْمٍ بَيْضَةً مِنْ ذَهَبٍ، فَخَرَجَتْ يَوْمًا فَنَهَشَتْ عَنْزًا لَهُمْ حَلُوبًا فَهَلَكَتْ، فَجَزِعَ الرَّجُلُ وَأَهْلُهُ، وَقَالُوا: الَّذِي نَصِيبُ مِنَ الْحَيَّةِ أَفْضَلُ مِنْ ثَمَنِ الْعَنْزِ، فَلَمَّا كَانَ رَأْسُ الْحَوْلِ غَدَتْ عَلَى حِمَارٍ فَنَهَشَتْهُ فَقَتَلَتْهُ، فَجَزِعَ الرَّجُلُ وَقَالَ: سَنَصْبِرُ عَلَى هَذِهِ الْآفَاتِ مَا لَمْ تَعُدِ الْبَهَائِمُ. ثُمَّ مَرَّ عَامَانِ لَا تُؤْذِيهِمْ وَهُمْ مَسْرُورُونَ بِجِوَارِهَا إِذْ عَدَتْ عَلَى عَبْدِ الرَّجُلِ فَنَهَشَتْهُ فَهَلَكَ، فَجَزِعَ وَقَالَ: مَا آمَنُ أَنْ يَلْسَعَ بَعْضَ أَهْلِي فَمَكَثَ حَزِينًا خَائِفًا وَقَالَ: أَرَى سُمَّ هَذِهِ الْحَيَّةِ فِي مَالِي وَأَنَا أُصِيبُ مِنْهَا أَفْضَلَ مِمَّا رَأَيْتُ. فَلَمْ يَلْبَثْ إِلَّا يَسِيرًا حَتَّى نَهَشَتِ ابْنَ الرَّجُلِ، فَارْتَاعَ وَدَعَا بِالدِّرْيَاقِ وَغَيْرِهِ فَلَمْ يُغْنِ عَنْهُ، وَهَلَكَ الْغُلَامُ، فَاشْتَدَّ جَزَعَ وَالِدَيْهِ وَنَسِيَا كُلَّ لَذَّةٍ أَصَابَاهَا وَقَالَا: لَا خَيْرَ لَنَا فِي جِوَارِ هَذِهِ الْحَيَّةِ، وَالرَّأْيُ قَتْلُهَا. فَلَمَّا سَمِعَتِ الْحَيَّةُ ذَلِكَ تَغَيَّبَتْ عَنْهُمْ أَيَّامًا لَا يَرَوْنَهَا وَلَا يُصِيبُونَ مِنْ بَيْضِهَا، فَلَمَا طَالَ ذَلِكَ عَلَيْهِمَا تَاقَتْ أَنْفُسُهُمَا إِلَى مَا كَانَا يُصِيبَانِ مِنْهَا، فَأَقْبَلَا عَلَى حُجْرِهَا وَجَعَلَا يَقُولَانِ: ارْجِعِي وَلَا تَضُرِّينَا وَلَا نَضُرُّكِ، فَرَجَعَتْ فَمَكَثَتْ عَامَيْنِ لَا يُنْكِرُونَ مِنْهَا شَيْئًا، ثُمَّ دَنَتْ إِلَى امْرَأَةِ الرَّجُلِ فَنَهَشَتْهَا، فَصَاحَتْ، فَثَارَ زَوْجُهَا يُعَالِجُهَا بِالدِّرْيَاقِ فَلَمْ يُغْنِ عَنْهَا، وَهَلَكَتِ الْمَرْأَةُ، فَبَقِيَ الرَّجُلُ كَئِيبًا، وَأَظْهَرَ أَمْرَ الْحَيَّةِ لِإِخْوَانِهِ وَأَهْلِ وِدِّهِ، فَأَشَارُوا عَلَيْهِ بِقَتْلِهَا، وَقَالُوا: لَقَدْ فَرَّطْتَ فِي أَمْرِهَا حِينَ تَبَيَّنَ لَكَ غَدْرُهَا، وَلَقَدْ كُنْتَ مُخَاطِرًا بِنَفْسِكَ، فَعَزَمَ عَلَى قَتْلِهَا. فَبَيْنَا هُوَ يُرَاصِدُهَا [ اطَّلَعَ فِي ] حُجْرِهَا، فَرَأَى فِيهِ دُرَّةً صَافِيَةً وَزْنُهَا مِثْقَالٌ، فَلَزِمَهُ الطَّمَعُ وَقَالَ: لَقَدْ غَيَّرَ الدَّهْرُ طَبْعَ هَذِهِ الْحَيَّةِ وَلَا أَحْسَبُ سُمُّهَا إِلَّا قَدْ تَغَيَّرَ، فَجَعَلَ يَتَعَاهَدُ حُجْرَهَا بِالْكَنْسِ وَالْبَخُورِ وَرَشِّ الْمَاءِ، وَعَمِدَ إِلَى مَا كَانَ عِنْدَهُ مِنَ الذَّهَبِ فَعَمِلَ مِنْهُ حُقًّا فَجَعَلَ فِيهِ ذَلِكَ الدُّرَرَ وَجَعَلَ الْحُقَّ تَحْتَ رَأْسِهِ، فَبَيْنَمَا هُوَ ذَاتَ لَيْلَةِ نَائِمٌ ذَهَبَتْ إِلَيْهِ فَنَهَشَتْهُ، فَجَعَلَ يَسْتَغِيثُ بِصَوْتٍ عَالٍ، فَأَقْبَلَ عَلَيْهِ أَهْلُهُ وَجِيرَانُهُ يَلُومُونَهُ، فَأَخْرَجَ إِلَيْهِمُ الْحُقَّ وَأَرَاهُمْ مَا فِيهِ، فَقَالُوا: مَا أَقَلَّ غِنًا هَذَا عَنْكَ الْيَوْمَ، فَهَلَكَ، فَقَالُوا: أَبْعَدَهُ اللَّهُ، هُوَ قَتَلَ نَفْسَهُ. قَالَ: وَلَقَدْ عَجِبْتُ لِأَهْلِ الْعُقُولِ يَعْرِفُونَ الْأَمْرَ الَّذِي ضَرَبْنَا لَهُ هَذِهِ الْأَمْثَالَ وَلَا يَنْتَفِعُونَ بِالْمَعْرِفَةِ، وَيْلٌ لَهُمْ لَوْ قَدْ أَصَابَهُمْ مَا أَصَابَ صَاحِبَ الْكَرْمِ، قَالُوا: وَكَيْفَ كَانَ ذَلِكَ ؟ قَالَ: زَعَمُوا أَنَّهُ كَانَ رَجُلٌ لَهُ كَرْمٌ وَاسِعٌ كَثِيرُ الْعِنَبِ، مُتَّصِلُ الشَّجَرِ، فَاسْتَأْجَرَ لِكَشْحِ الْكَرْمِ وَقَطْفِهِ ثَلَاثَةً، وَوَكَّلَ كُلَّ رَجُلٍ بِنَاحِيَةٍ، وَقَالَ: كُلُوا مِنَ الْعِنَبِ مَا شِئْتُمْ وَكُفُّوا عَنْ هَذِهِ الثِّمَارِ. فَأَخَذَ أَحَدُهُمْ عَلَى حِفْظٍ مَا أُمِرَ بِهِ وَقَبَعَ يَأْكُلُ الْعِنَبَ وَحْدَهُ، وَفَعَلَ الْآخَرُ مِثْلَ ذَلِكَ حِينًا ثُمَّ تَاقَتْ نَفْسُهُ إِلَى الثِّمَارِ فَتَنَاوَلَهَا، وَأَقْبَلَ الثَّالِثُ عَلَى أَكْلِ الثِّمَارِ وَتَرَكَ الْعَمَلَ فَفَسَدَتْ نَاحِيَتُهُ، فَقَدِمَ صَاحِبُ الْكَرْمِ، فَحَمِدَ الْأَوَّلَ وَأَعْطَاهُ فَوْقَ أَجْرِهِ، وَعَاقَبَ الثَّانِي بِقَدْرِ ذَنْبِهِ، وَبَالَغَ فِي عُقُوبَةِ الثَّالِثِ. فَهَكَذَا أَعْمَالُكُمْ فِي الْآخِرَةِ يَوْمَ تُجْزَى كُلُّ نَفْسٍ مَا عَمِلَتْ. قَالَ: وَلَقَدْ عَجِبْتِ لِأَهْلِ الْأَمَلِ وَطَمَعِهِمْ فِي طُولِ الْعُمْرِ، وَوَجَدْتُ أَعْدَى النَّاسِ الْأَوْلَادَ، اسْتَكْثَرَ الْآبَاءُ لَهُمْ وَأَتْعَبُوا أَنْفُسَهُمْ فِي إِصْلَاحِ مَعَايِشِهِمْ بِهَلَاكِ أَنْفُسِهِمْ كَصَاحِبِ السَّفِينَةِ، قَالُوا: كَيْفَ كَانَ ذَلِكَ ؟ قَالَ: زَعَمُوا أَنَّهُ كَانَ رَجُلٌ نَجَّارٌ يَعْمَلُ بِيَدِهِ فَيُصِيبُ كُلَّ يَوْمٍ دِرْهَمًا، يُنْفِقُ نِصْفَهُ عَلَى أَبٍ لَهُ شَيْخٍ كَبِيرٍ وَامْرَأَةٍ لَهُ وَابْنٍ وَبِنْتٍ، وَيَدَّخِرُ لِنَفْسِهِ نَصِفَهُ، فَعَمِلَ زَمَانًا وَعَاشَ بِخَيْرٍ، فَنَظَرَ يَوْمًا فَإِذَا هُوَ قَدِ اسْتَفْضَلَ مِائَةَ دِينَارٍ، فَقَالَ: لَوْ عَمِلْتُ سَفِينَةً وَاشْتَغَلْتُ بِتِجَارَةِ الْبَحْرِ رَجَوْتُ أَنْ أَتَمَوَّلَ، فَقَالَ لَهُ أَبُوهُ: لَا تَفْعَلْ، فَإِنَّ رَجُلًا مِنَ الْمُنَجِّمِينَ أَخْبَرَنِي أَيَّامَ وُلِدْتَ أَنَّكَ تَمُوتُ غَرِيقًا، قَالَ: فَمَا أَخْبَرَكَ أَنِّي أُصِيبُ مَالًا ؟ قَالَ: بَلَى لِذَلِكَ نَهَيْتُكَ عَنِ التِّجَارَةِ وَالْتَمَسْتُ لَكَ عَمَلًا تَعِيشُ فِيهِ يَوْمًا بِيَوْمٍ، قَالَ: أَتَّجِرُ، وَإِنْ عِشْتُ عِشْتُ بِخَيْرٍ، وَإِنْ مُتُّ تَرَكْتُ أَوْلَادِي بِخَيْرٍ، قَالَ: يَا وَلَدِي لَا يَكُونَنَّ وَلَدُكَ آثَرُ عِنْدَكَ مِنْ نَفْسِكَ. فَعَمِلَ سَفِينَةً وَرَكِبَ فِيهَا بِتِجَارَةٍ فَغَابَ سَنَةً، ثُمَّ قَدِمَ بِمِائَةِ قِنْطَارٍ ذَهَبًا، فَحَمِدَ اللَّهَ وَالِدُهُ وَقَالَ: يَا بُنَيَّ، إِنِّي كُنْتُ نَذَرْتُ لِلَّهِ تَعَالَى إِنْ رَدَّكَ سَالِمًا أَنْ أَحْرِقَ السَّفِينَةَ، قَالَ: لَقَدْ أَرَدْتَ هَلَاكِي، قَالَ: إِنَّمَا أَرَدْتُ حَيَاتَكَ، فَأَقْبِلْ عَلَى الشُّكْرِ فَقَدْ أَصَبْتَ غِنَى الدَّهْرِ، فَلَمْ يَقْبَلْ، وَخَرَجَ فَغَابَ سَنَةً وَبَعْضَ أُخْرَى، فَقَدِمَ بِأَضْعَافِ مَا قَدِمَ بِهِ أَوْلَ مَرَّةٍ، فَقَالَ لِأَبِيهِ: لَوْ كُنْتُ أَطَعْتُكَ لَمْ أُصِبْ هَذَا الْمَالَ، قَالَ: يَا بَنَيَّ إِنَّمَا أَرَاكَ تَعْمَلُ لِغَيْرِكَ وَسَيُجَرِّعُكَ مَا تَرَى غُصَّةً فَتَتَمَنَّى لَوْ كَانَ بَيْنَكَ وَبَيْنَ هَذِهِ الْبَلْدَةِ جِبَالُ الْمَشْرِقِ، قَالَ: يَا أَبَتِ أَرْجُو أَنْ يَكُونَ الْمُنَجِّمُ أَصَابَ فِي الْغِنَى وَأَخْطَأَ فِي الْغَرَقِ. ثُمَّ صَنَعَ سَفِينَةً أُخْرَى، فَبَكَى أَبُوهُ، فَرَقَّ لِذَلِكَ وَقَالَ: يَا أَبَتِ، وَاللَّهِ لَئِنْ رَدَّنِي اللَّهُ سَالِمًا لَا رَكِبْتُ بَحْرًا مَا عِشْتُ، قَالَ: يَا بُنَيَّ، الْيَوْمَ أَيْقَنْتُ تَفَقُّدَكَ. فَمَضَى، فَلَمَّا تَوَسَّطَ الْبَحْرَ أَصَابَهُ مَوْجٌ فَضَرَبَتْ إِحْدَى سَفِينَتِهِ الْأُخْرَى فَانْصَدَعَتَا فَغَرِقَتَا، فَجَعَلَ يَتَأَسَّفُ عَلَى عِصْيَانِ أَبِيهِ وَهَلَكَ وَمَنْ مَعَهُ، فَبَلَغَ الْخَبَرُ أَبَاهُ فَكَمِدَ حَتَّى هَلَكَ، وَقُسِّمَ الْمِيرَاثُ عَلَى امْرَأَةِ التَّاجِرِ وَابْنِهِ وَابْنَتِهِ، فَتَزَوَّجُوا وَصَارَ ذَلِكَ الْمَالُ إِلَى أَزْوَاجِهِنَّ، فَكُلُّ مَا يَجْمَعُ الْأَشْقِيَاءُ إِلَى ذَلِكَ يَصِيرُ. وَلَقَدْ عَجِبْتُ لِلْمُؤْثِرِ عَلَى نَفْسِهِ الْمُؤْثِرِ غَيْرَهُ، وَيْحَكَ مَا تَبْلُغُ بِالْكَفَافِ لَا تُؤْثِرْ غَيْرَكَ فَتَلْقَى مَا لَقِيَ صَاحِبُ الْحُوتِ، قَالُوا: مَا لَقِيَ ؟ قَالَ: زَعَمُوا أَنَّ صَيَّادَ سَمَكٍ أَصَابَ فِي صَيْدِهِ حُوتًا عَظِيمًا، فَقَالَ: مَا أَحَدٌ أَحَقُّ بِأَكْلِهِ مِنِّي، ثُمَّ بَدَا لَهُ فَأَهْدَاهُ إِلَى جَارِهِ، فَأَهْدَاهُ الْجَارُ إِلَى مُقْعَدٍ مِسْكِينٍ، فَجَعَلَ الصَّيَّادُ يَنْدَمُ وَيَقُولُ: حَرَّمْتُهُ نَفْسِي وَصَارَ إِلَى أَعْدَى النَّاسِ لِي. وَلَقَدْ عَجِبْتُ لِهَذَا الشُّغْلِ الَّذِي غَرَّ الْعُقَلَاءَ وَالْجُهَّالَ حَتَّى هَلَكُوا جَمِيعًا بِالرَّجَاءِ وَالطَّمَعِ كَمَا هَلَكَ الْيَهُودِيُّ وَالنَّصْرَانِيُّ، قَالُوا: وَكَيْفَ كَانَ ذَلِكَ ؟ قَالَ: اصْطَحَبَ يَهُودِيٌّ وَنَصْرَانِيٌّ إِلَى أَرْضٍ فَصَارَا فِي عُمْرَانٍ وَمِيَاهٍ إِلَى أَنِ انْتَهَيَا إِلَى بِئْرٍ وَرَاءَهَا مَفَازَةٌ مَسِيرَتُهَا أَرْبَعَةُ أَيَّامٍ، وَمَعَ كُلِّ وَاحِدٍ مِنْهُمَا قِرْبَتْهُ، فَمَلَأَ الْيَهُودِيُّ قِرْبَتَهُ وَأَرَادَ النَّصْرَانِيُّ أَنْ يَمْلَأَ قِرْبَتَهُ، فَقَالَ لَهُ الْيَهُودِيُّ: تَكْفِينَا قِرْبَتُنَا هَذِهِ وَلَا نَنْقُلُ دَوَابَّنَا، فَقَالَ النَّصْرَانِيُّ: أَنَا أَعْلَمُ بِالطَّرِيقِ، فَقَالَ الْيَهُودِيُّ: تُرِيدُ إِلَّا أَنْ تَشْرَبَ الْمَاءَ كُلَّمَا عَطِشْتَ ؟ قَالَ: نَعَمْ، فَتَرَكَ النَّصْرَانِيُّ قِرْبَتْهُ فَارِغَةً. فَلَمَّا تَوَسَّطَ الْمَفَازَةَ أَصَابَ الْقِرْبَةَ سَهْمٌ فَنَفِدُ مَا فِيهَا، فَقَعَدَا يَتَلَاوَمَانِ، فَمَرَّ بِهِمَا رَجُلٌ مَعَهُ مَاءٌ، فَقَالَا: احْتَسِبْ عَلَيْنَا شَرْبَةً مِنْ مَاءٍ، فَقَالَ: هَذَا طَرِيقٌ لَيْسَ فِيهِ حَسْبُهُ، قَالَا لَهُ: فَمَا دِينُكَ ؟ قَالَ: فَمَا دِينُكُمَا أَنْتُمَا ؟ قَالَا: فَإِنَّ أَحَدَنَا يَهُودِيٌّ وَالْآخَرُ نَصْرَانِيٌّ فَقَالَ: الْيَهُودِيُّ وَالنَّصْرَانِيُّ وَالْمُسْلِمُ إِذَا لَمْ يَعْمَلْ بِمَا فِي كِتَابِهِ وَاتَّكَلَ عَلَى الطَّمَعِ لَقِيَ مَا لَقِيتُمَا، فَقَالَا: هَذَا رَجُلٌ حَازِمٌ، قَالَ: مَا يُغْنِي عَنْكُمَا حَزْمِي. فَيَنْبَغِي لِلْعَاقِلِ أَنْ يَأْخُذَ بِالْحَزْمِ فِي أَمْرِ آخِرَتِهِ كَمَا يَأْخُذُ بِالْحَزْمِ فِي أَمْرِ دُنْيَاهُ وَلَا يَتَّكِلُ عَلَى الطَّمَعِ. وَلَقَدْ عَجِبْتُ لِأَهْلِ الْأَعْمَالِ السَّيِّئَةِ، يَسْتَتِرُونَ مِنَ الْخَلْقِ دُونَ الْخَالِقِ، كَيْفَ أَمِنُوا أَنْ يُصِيبَهُمْ مَا أَصَابَ صَاحِبَ الدَّيْرِ ؟ قَالُوا: كَيْفَ كَانَ ذَلِكَ ؟ قَالَ: زَعَمُوا أَنَّ رَجُلًا كَانَ يَبِيعُ الْعَسَلَ وَالزَّيْتَ وَالسَّمْنَ، يَشْتَرِيهِ نَقِيًّا وَيَبِيعُهُ مَغْشُوشًا، وَكَانَ ذَا لِحْيَةٍ عَظِيمَةٍ، وَكَانَ أَكْثَرُ مَنْ يَرَاهُ يَقُولُ: لَوْ كُنْتَ أُسْقُفًا فَمَا صَلَحَتْ لِحْيَتُكَ إِلَّا لِلْأَسَاقِفَةِ، فَأَقْبَلَ عَلَى تَعَلُّمِ الْإِنْجِيلِ وَالْمَزَامِيرِ وَتَرَهَّبَ طَلَبًا لِلدُّنْيَا، فَوَلَّوْهُ أَمْرَهُمْ فَنَقَصَ أَرْزَاقَهُمْ، وَغَيَّرَ مَرَاتِبَهُمْ، وَتَفَرَّغَ لِلَذَّتِهِ، فَانْتُدِبَ لَهُ سِيَاطٌ، فَجَعَلَ يَلُومُ الرُّهْبَانَ وَيَقُولُ: هَذَا مَا عَمِلَ بِكُمْ حُسْنُ نَظَرِكُمْ فِي طُولِ اللِّحَى، ثُمَّ آلَ أَمْرُهُ إِلَى أَنْ أُحْرِقَ. وَلَقَدْ عَجِبْتُ لِأَهْلِ الْمَصَائِبِ كَيْفَ [ لَا ] يَسْتَعِينُونَ بِالصَّبْرِ، وَإِنَّهُ سَيَأْتِي عَلَى صَاحِبِ الْمُصِيبَةِ يَوْمٌ يَتَمَنَّى فِيهِ مِثْلَ مَا يَتَمَنَّى الْأَعْمَى فِي مُصِيبَتِهِ. قَالُوا: وَمَا تَمَنَّى الْأَعْمَى ؟ قَالَ: زَعَمُوا أَنَّ تَاجِرًا دَفَنَ مِائَةَ دِينَارٍ فِي مَوْضِعٍ فَبَصُرَ بِهَا جَارٌّ لَهُ فَأَخْرَجَهَا وَأَخَذَهَا، فَلَمَّا فَقَدَهَا التَّاجِرُ جَزَعَ، ثُمَّ طَالَ بِهِ الْعُمْرُ فَعَمِيَ وَاحْتَاجَ، فَلَمَّا حَضَرَتْ جَارَهُ الْوَفَاةُ أَوْصَى بِرَدِّ الْمَالِ إِلَى الْأَعْمَى، فَسُرَّ سُرُورًا شَدِيدًا إِذْ رَدَّ إِلَيْهِ الْمَالَ أَحْوَجَ مَا كَانَ إِلَيْهَا، فَقَالَ: لَيْتَ كُلَّ مَالِي قُبِضَ يَوْمَئِذٍ. وَكَذَلِكَ مَنْ لَهُ عَمَلٌ صَالِحٌ. وَلَقَدْ عَجِبْتُ مِنْ فَقْدِ عُقُولِهِمْ، كَيْفَ لَا يَعْمَلُونَ بِمَا يَعْلَمُونَ، كَأَنَّهُمْ يُرِيدُونَ أَنْ يَهْلَكُوا كَمَا هَلَكَ صَاحِبُ السَّيْلِ، قَالُوا: وَكَيْفَ كَانَ ذَلِكَ، قَالَ: زَعَمُوا أَنَّ رَجُلًا نَزَلَ بَطْنَ مَسِيلٍ، فَقِيلَ لَهُ: تَحَوَّلْ فَهَذَا مَنْزِلٌ خَطَرٌ، قَالَ: قَدْ عَلِمْتُ، وَلَكِنْ يُعْجِبُنِي نُزْهَتُهُ، فَقِيلَ: إِنَّمَا تَطْلُبُ الرِّفْقَ لِصَلَاحِ نَفْسِكَ فَلِمَ تُخَاطِرُ بِهَا، فَغَشِيَهُ السَّيْلُ فَذَهَبَ بِهِ، فَقَالُوا: أَبْعَدَهُ اللَّهُ. قَالَ أَنْطُونَسُ: فَلَوْ أَخَذْنَا بِالْحَزْمِ كُنَّا كَأَصْحَابِ أَصْقُولِيَّةَ، قِيلَ: كَيْفَ كَانَ ذَلِكَ ؟ قَالَ: بَعَثَ مَلِكَ أَصْقُولِيَّةَ بَعْثًا إِلَى أَقْزُولِيَّةَ، وَكَانَ الْمَسِيرُ إِلَيْهَا فِي الْبَحْرِ سِتِّينَ لَيْلَةً، وَلَا زَادَ مَعَهُمْ إِلَّا مَا حَمَلُوهُ مَعَهُمْ، وَكَانَ مَعَ أَصْحَابِ أَصْقُولِيَّةَ كَاهِنَانِ، فَقَالَ أَحَدُهُمَا: أَمَا إِنَّ هَذَا الْجَيْشَ لِأَصْقُولِيَّةَ سَيُقِيمُونَ عَلَى أَقْزُولِيَّةَ سَبْعَةَ أَيَّامٍ يَرْمُونَهَا بِالْمَجَانِيقِ، وَتُفْتَحُ فِي الْيَوْمِ الثَّامِنِ، فَقَالَ الْآخَرُ: تُقِيمُونَ سَبْعَةً وَتَنْصَرِفُونَ، فَعَمِلَ بَعْضُهُمْ عَلَى قَوْلِ مَنْ قَالَ بِفَتْحِهَا فَقَالُوا: لَا نَعْنِي أَنْفُسنَا بِحَمْلِ الزَّادِ، وَقَالَ الْآخَرُونَ: لَا نُخَاطِرُ، فَحَمَلُوا لِلْبَدْأَةِ وَالرَّجْعَةِ. فَلَمَّا نَزَلُوهَا لَمْ تُفْتَحْ، فَرَجَعُوا فَهَلَكَ مَنْ فَرَّطَ فِي حَمْلِ الزَّادِ. فَقَالَ النَّفَرُ لِأَنْطُونَسَ: مَا أَحْسَنَ كَلَامَكَ وَأَبْلَغَ مَوْعِظَتَكَ، فَقَالَ: أَمَا إِنَّ حَلَاوَةَ مَوْعِظَتِي لَا تَتَجَاوَزُ آذَانَكُمْ إِنْ لَمْ تَعْلَمُوا أَنَّ جَمِيعَ كُتُبِ الْأَنْبِيَاءِ، إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ، وَانْظُرُوا فِي أَعْمَالِكُمْ وَانْصَرِفُوا عَنِّي، فَاقْتَرَعُوا بَيْنَهُمْ وَمَلَّكُوا أَحَدَهُمْ.
Translation
✧ The ḥadīth of Anṭūnas the wandering ascetic: From Abū Bakr al-Qurashī, who said: They mentioned that a king after the time of the Messiah lived three hundred and twenty years. When death came to him, he sent for three men from the nobles of the people of his kingdom and said to them: "What you see has befallen me, and you are the heads of the people of your kingdom. I know no one more entitled to manage your subjects than you. I have written a covenant which I have entrusted to six men from your best, that they may choose a man from among you to manage your kingdom. So hand that over to the one upon whom your assembly agrees. Beware of disagreement, lest you destroy yourselves and your subjects." They said: "Rather, may Allah continue to favor us with the length of your life." He said: "Leave this talk and attend to what I have described to you." Only one night passed before he died. Those three went about among the six, until each two of the six were calling to one of the three. When their sages saw that, they said: "Their word has become divided, and in your presence is one whose judgment is not suspect. Whomever he points to, you should surrender this matter to him." In their presence was a wandering ascetic called Anṭūnas, in a known cave, who had withdrawn from the world. Their word united upon being content with whomever the ascetic pointed to. They placed a man from the six in charge of the kingdom and the three set off to him, telling him their story. He said: "I think I have not benefited from my withdrawal from people. My likeness is that of a man who was in a dwelling where flies came upon him, so he moved to another dwelling and a lion came upon him there." They said: "What is it upon you to point to the best of us in your view?" He said: "What knowledge do I have of the best of you when you are all seeking one matter and in it you are equal?" One of them became greedy that, if he showed dislike for kingship, the ascetic might point to him, so he said: "As for me, I am not inclined toward my two companions in this matter of kingship. Safety for me lies in withdrawing from this affair." The ascetic said: "I do not think your two companions would dislike your withdrawal. Point me to one of them and I will leave you." He said: "Rather choose what seems right to you." He said: "I see you have retracted your words, and you have become, in my view, of one standing—except that I will admonish you and strike for you parables of this world and parables of yourselves in it, and you know better." So tell me: have you recognized the end of your lifespan? They said: "No; perhaps that may be the blink of an eye." He said: "Then why do you take risks in this heedlessness?" They said: "Out of hope for a long duration." He said: "How many years have passed over you?" They said: "The youngest of us is thirty-five and the oldest of us is forty." He said: "Then make the longest you hope for of life equal to the years you have already lived." They said: "We do not hope for more than that, and there is no good in life after that." He said: "Will you not then seek, in what remains of your lives, that for which you hope: a kingdom that does not decay, a bliss that does not change, a pleasure that does not cease, and a life that death does not trouble nor sorrows, worries, or illnesses disturb?" They said: "We hope to attain that through forgiveness from Allah and mercy." He said: "Those of the earlier generations upon whom punishment came also hoped from Allah what you hope for, but they did not merely hope as you do while neglecting deeds, until there descended upon them of punishment what has reached you. Whoever travels the desert without water is on the verge of dying of thirst. I see that you rely on hope for the ruin of your bodies, but you do not rely on it for the soundness of your livelihoods. Consider your cities which you have built and in which you have established signs: if it were said to you that a king will come down upon you with his armies and kill all their people and demolish their buildings, would you be content to remain in them and build in them?" They said: "No." He said: "By Allah, the affair of these human beings will come to this." They said: "Our hearts have been made to drink love of this world." He said: "With long journeys come great profits. How astonishing that the ignorant and the learned are equal in the destruction of their own souls—except that the one who steals without knowing the punishment of the thief is more excused than the one who knows his punishment. I see the people of this world giving up their own lives for their wealth, as though they do not believe what their prophets bring them." They said: "We have not heard anyone from the people of the kingdom deny anything the prophets brought." He said: "Because of that my astonishment grows at their agreement upon belief and their opposition in deed." They said: "Tell us how your first knowledge of matters came about." He said: "From reflection. I reflected upon the ruin of this world, and found that it comes from four things in which pleasures have been placed. They are four gates set in the body: three in the head—the two eyes, the two nostrils, and the palate—and one in the belly, namely the private part. I sought ease of provision in these gates, and found the lightest of them in provision to be the gate of the two nostrils. Then I sought ease of provision in the palate, and found it to be nourishment without which the body has no support. When that provision came into the receptacle, it settled, and I took what was easy of food and drink, and I became like a man who used to obtain ash from aloes and sandalwood, and the provision became heavy upon him, so he obtained ash from dung and firewood. I looked into the provision of the private part, and found that it and the two eyes are connected to the heart, and I found nothing better for them than seclusion. My dwelling in which I had stayed with one who understands nothing but the affair of his world became hateful to me, so I took to this dwelling, and the gates of sin were cut off from me, and I cut off in myself four pleasures and severed them by four traits." They said: "What are the pleasures?" He said: "Wealth, children, spouses, and authority. I severed them with worries, sorrows, fear, and remembrance of death. And I severed all that through seclusion. What good is there in a pleasure that death follows? Be like a man who went out as a traveler and the enemy came upon his city and seized its people, and he praised Allah for what was turned away from him. I have wondered how people benefit from its pleasure along with its worries and sorrows and the bitterness it makes them swallow after its sweetness. My astonishment grew at people of understanding, as though they wish to perish as the owner of the serpent perished." They said: "Tell us how the matter of the owner of the serpent was." He said: They claimed that a man had in his house a serpent whose place they knew. That serpent laid an egg of gold every day. One day it went out and bit a milk-giving she-goat of theirs, and it died. The man and his family grieved and said: "What we obtain from the serpent is better than the price of the she-goat." When the year came to an end, it attacked a donkey and bit it and killed it. The man grieved and said: "We will bear these calamities as long as it does not attack livestock." Then two years passed during which it did not harm them, and they were happy with its neighborhood, when it attacked the man's slave and bit him and he died. He grieved and said: "I do not feel safe that it may bite one of my family." He remained sad and fearful and said: "I see the poison of this serpent in my wealth, while I obtain from it better than what I have seen." Only a little while passed before it bit the man's son. He was alarmed and called for theriac and other things, but it did not avail him, and the boy died. The grief of his parents became intense, and they forgot every pleasure they had obtained and said: "There is no good for us in the neighborhood of this serpent. The right course is to kill it." When the serpent heard that, it disappeared from them for days during which they did not see it and did not obtain its eggs. When that lasted long for them, their souls yearned for what they used to obtain from it, and they came to its hole and began saying: "Return and do not harm us, and we will not harm you." It returned and stayed two years during which they did not dislike anything from it. Then it approached the man's wife and bit her. She cried out, and her husband rose to treat her with theriac, but it did not avail her, and the woman died. The man remained sorrowful and revealed the matter of the serpent to his brothers and friends, and they advised him to kill it, saying: "You neglected its affair when its treachery had become clear to you, and you were risking your own life." So he resolved to kill it. While he was watching for it, he looked into its hole and saw in it a pure pearl weighing a mithqāl. Greed seized him and he said: "Time has changed the nature of this serpent, and I think its poison has changed." He began to tend its hole by sweeping, burning incense, and sprinkling water. He took the gold he had and made from it a small box, placed those pearls in it, and put the box under his head. While he was sleeping one night, it went to him and bit him. He began crying out with a loud voice, and his family and neighbors came to him and blamed him. He brought out the box and showed them what was in it. They said: "How little this avails you today." And he died. They said: "May Allah cast him away; he killed himself." He said: "I have wondered at people of understanding who know the matter for which we have struck these parables and do not benefit from the knowledge. Woe to them if what befell the owner of the vineyard befalls them." They said: "How was that?" He said: They claimed that there was a man who had a broad vineyard with many grapes and connected trees. He hired three men for pruning the vineyard and cutting its grapes, and he put each man in charge of one side. He said: "Eat of the grapes as you wish, but refrain from these other fruits." One of them kept to what he was commanded and remained eating grapes alone. The other did likewise for a while, then his soul yearned for the other fruits and he took them. The third turned to eating the other fruits and abandoned work, and his side became ruined. The owner of the vineyard came and praised the first and gave him more than his wage, punished the second according to his sin, and exceeded in punishing the third. "Thus are your deeds in the Hereafter on the day every soul is recompensed for what it did." He said: "I have wondered at people of hope and their greed for long life, and I found children to be the most hostile of people. Fathers sought many of them and wore themselves out in setting right their livelihoods by destroying themselves, like the owner of the ship." They said: "How was that?" He said: They claimed that there was a carpenter who worked with his hands and earned a dirham every day. He spent half of it on an elderly father of his, a wife, a son, and a daughter, and saved half for himself. He worked for a long time and lived well. One day he looked and found he had saved a hundred dinars. He said: "If I build a ship and engage in sea trade, I hope to become wealthy." His father said to him: "Do not do that, for one of the astrologers told me on the day you were born that you will die by drowning." He said: "Did he not tell you that I would obtain wealth?" He said: "Yes, and for that reason I forbade you trade and sought for you work by which you live day by day." He said: "I will trade. If I live, I live well; and if I die, I will leave my children well." He said: "My son, do not let your children be dearer to you than your own self." So he built a ship and embarked in it with merchandise, and was absent a year. Then he returned with a hundred qinṭārs of gold, and his father praised Allah and said: "My son, I had vowed to Allah, if He returned you safely, to burn the ship." He said: "You wanted my ruin." He said: "I only wanted your life. Turn to gratitude, for you have obtained the wealth of a lifetime." But he did not accept. He went out and was absent a year and part of another, and returned with multiples of what he had brought the first time. He said to his father: "If I had obeyed you, I would not have obtained this wealth." He said: "My son, I only see you working for others, and you will be made to swallow what you see as a choking lump, and you will wish that between you and this town were the mountains of the east." He said: "Father, I hope the astrologer was right about wealth and wrong about drowning." Then he built another ship, and his father wept. He softened and said: "Father, by Allah, if Allah returns me safely, I will not ride the sea as long as I live." He said: "My son, today I have become certain of losing you." So he went. When he was in the middle of the sea, waves struck, and one of his ships struck the other, and both cracked and sank. He began to regret his disobedience to his father, and he and those with him died. The news reached his father, and he grieved until he died. The inheritance was divided among the merchant's wife, son, and daughter. They married, and that wealth passed to their spouses. So everything the wretched gather ends up there. "I have wondered at one who prefers others over himself. Woe to you! Attain sufficiency and do not prefer others, lest you meet what the owner of the fish met." They said: "What did he meet?" He said: They claimed that a fisherman caught in his catch a great fish and said: "No one is more entitled to eat it than I." Then it occurred to him, and he gave it as a gift to his neighbor. The neighbor gave it as a gift to a poor cripple. The fisherman began to regret and say: "I deprived myself of it, and it went to the people most hostile to me." "I have wondered at this occupation that has deceived the intelligent and the ignorant until they perished all together through hope and greed, as the Jew and the Christian perished." They said: "How was that?" He said: A Jew and a Christian became traveling companions to a land, and they went through cultivated areas with water until they came to a well behind which was a desert whose journey was four days. Each of them had his water skin. The Jew filled his water skin, and the Christian wanted to fill his. The Jew said to him: "Our water skins will suffice us, and we will not overburden our mounts." The Christian said: "I know the way better." The Jew said: "You only want to drink water whenever you are thirsty." He said: "Yes." So the Christian left his water skin empty. When they were in the middle of the desert, an arrow struck the water skin and what was in it ran out. They sat down blaming one another. A man passed by them with water, and they said: "Count upon us a drink of water as a good deed." He said: "This is a road on which no good deed is counted." They said to him: "What is your religion?" He said: "What is the religion of you two?" They said: "One of us is a Jew and the other a Christian." He said: "The Jew, the Christian, and the Muslim, if they do not act upon what is in their book and rely upon greed, will meet what you two have met." They said: "This is a resolute man." He said: "My resolution does not avail you." So it behooves the intelligent person to take resolution in the affair of his Hereafter as he takes resolution in the affair of his world, and not rely upon greed. And I have wondered at the people of evil deeds: they conceal themselves from creatures but not from the Creator. How could they feel secure from being struck by what struck the companion of the monastery?” They said: “How was that?” He said: “They claimed that a man used to sell honey, oil, and ghee, buying it pure and selling it adulterated. He had a great beard, and most who saw him would say: ‘If you were a bishop, your beard would only befit bishops.’ So he turned to learning the Gospel and the Psalms and became a monk seeking worldly gain. They put him in charge of their affairs, and he reduced their provisions, changed their ranks, and devoted himself to his pleasures. Whips were prepared for him, and he began to blame the monks, saying: ‘This is what your good opinion of long beards has done to you.’ Then his affair ended with being burned. And I have wondered at the people of afflictions: how do they not seek help through patience? For a day will come upon the afflicted person in which he will wish for the like of what the blind man wished in his affliction.” They said: “And what did the blind man wish?” He said: “They claimed that a merchant buried a hundred dinars in a place, and a neighbor of his saw it, took it out, and seized it. When the merchant missed it, he grieved. Then his life grew long and he became blind and needy. When death came to his neighbor, he bequeathed that the money be returned to the blind man. He rejoiced greatly when the money was returned to him at the time he was most in need of it, and said: ‘Would that all my wealth had been seized on that day.’ And so it is for the one who has righteous deeds. And I have wondered at their loss of intellects: how do they not act upon what they know, as if they wish to perish as the companion of the flood perished?” They said: “And how was that?” He said: “They claimed that a man descended into the bed of a watercourse. It was said to him: ‘Move away, for this is a dangerous place.’ He said: ‘I know, but its pleasant view pleases me.’ It was said: ‘You seek gentleness for the well-being of your own self, so why do you risk it?’ Then the flood overwhelmed him and carried him away. They said: ‘May God put him far away.’ Antonius said: ‘Had we acted with prudence, we would have been like the people of Sicily (Aṣqūliyyah).’” It was said: “How was that?” He said: “The king of Sicily sent an expedition to Aqzūliyyah. The journey to it by sea was sixty nights, and they had no provisions except what they carried with them. With the people of Sicily were two soothsayers. One of them said: ‘Indeed, this army of Sicily will remain at Aqzūliyyah for seven days, bombarding it with mangonels, and it will be conquered on the eighth day.’ The other said: ‘You will remain seven days and then depart.’ Some of them acted upon the saying of the one who said it would be conquered, and said: ‘We will not burden ourselves with carrying provisions.’ The others said: ‘We will not take risks,’ and they carried provisions for the outward and return journeys. When they disembarked there, it was not conquered. So they returned, and those who had neglected to carry provisions perished. Then the group said to Antonius: ‘How excellent is your speech and how eloquent is your admonition!’ He said: ‘Indeed, the sweetness of my admonition will not pass beyond your ears unless you know that all the books of the prophets only say: “You shall be requited for what you used to do.” So look into your deeds and depart from me.’ They cast lots among themselves and made one of them their ruler.
Grades by grader
No grade is recorded for this wording.