Tarikh (al-Tabari) 49
The story of the creation of Adam (peace be upon him)
احْتِيَالُ إِبْلِيسَ فِي الدُّخُولِ إِلَى الْجَنَّةِ لِاسْتِذْلَالِ آدَمَ . فَلَمَّا أَسْكَنَ اللَّهُ آدَمَ وَزَوْجَتَهُ الْجَنَّةَ أَطْلَقَ لَهُمَا أَنْ يَأْكُلَا كُلَّ مَا أَرَادَا مِنْ كُلِّ ثِمَارِهِ غَيْرَ ثَمَرَةِ شَجَرَةٍ وَاحِدَةٍ، ابْتِلَاءً مِنْهُ لَهُمَا وَلِيَمْضِيَ قَضَاؤُهُ فِيهِمَا وَفِي ذُرِّيَّتِهِمَا. فَوَسْوَسَ لَهُمَا الشَّيْطَانُ. وَكَانَ سَبَبُ وُصُولِهِ إِلَيْهِمَا أَنَّهُ أَرَادَ دُخُولَ الْجَنَّةِ فَمَنَعَتْهُ الْخَزَنَةُ، فَأَتَى كُلَّ دَابَّةٍ مِنْ دَوَابِّ الْأَرْضِ وَعَرَضَ نَفْسَهُ عَلَيْهَا أَنَّهَا تَحْمِلُهُ حَتَّى يَدْخُلَ الْجَنَّةَ لِيُكَلِّمَ آدَمَ وَزَوْجَتَهُ. فَكُلُّ الدَّوَابِّ أَبَى عَلَيْهِ حَتَّى أَتَى الْحَيَّةَ، وَقَالَ لَهَا: أَمْنَعُكِ مِنِ ابْنِ آدَمَ، فَأَنْتِ فِي ذِمَّتِي إِنْ أَنْتِ أَدْخَلْتِنِي، فَجَعَلَتْهُ بَيْنَ نَابَيْنِ مِنْ أَنْيَابِهَا، ثُمَّ دَخَلَتْ بِهِ، وَكَانَتْ كَاسِيَةً عَلَى أَرْبَعِ قَوَائِمَ مِنْ أَحْسَنِ دَابَّةٍ خَلْقَهَا اللَّهُ كَأَنَّهَا بُخْتِيَّةٌ، فَأَعْرَاهَا اللَّهُ وَجَعَلَهَا تَمْشِي عَلَى بَطْنِهَا. قَالَ ابْنُ عَبَّاسٍ: اقْتُلُوهَا حَيْثُ وَجَدْتُمُوهَا وَاخْفِرُوا ذِمَّةَ عَدُوِّ اللَّهِ فِيهَا. فَلَمَّا دَخَلَتِ الْحَيَّةُ الْجَنَّةَ خَرَجَ إِبْلِيسُ مِنْ فِيهَا فَنَاحَ عَلَيْهِمْا نِيَاحَةً أَحْزَنَتْهُمَا حِينَ سَمِعَاهَا، فَقَالَا لَهُ: مَا يُبْكِيكَ ؟ قَالَ: أَبْكِي عَلَيْكُمَا تَمُوتَانِ فَتُفَارِقَانِ مَا أَنْتُمَا فِيهِ مِنَ النِّعْمَةِ وَالْكَرَامَةِ. فَوَقَعَ ذَلِكَ فِي أَنْفُسِهِمَا. ثُمَّ أَتَاهُمَا فَوَسْوَسَ لَهُمَا وَقَالَ: يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى، وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ قُولُ: مَا نَهَاكُمَا عَنْ أَكْلِ هَذِهِ الشَّجَرَةِ إِلَّا أَنَّ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ. أَيْ: وَلَوْ أَكَلْتُمَا مِنْهَا لَصِرْتُمَا كَذَلِكَ: وَقَاسَمَهُمَا. أَيْ: حَلَفَ لَهُمَا عَلَى ذَلِكَ: إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ [ الْأَعْرَافِ: 21 ]. كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى: فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَاآدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى [ طه: 120 ]. أَيْ: هَلْ أَدُلُّكَ عَلَى الشَّجَرَةِ الَّتِي إِذَا أَكَلْتَ مِنْهَا حَصَلَ لَكَ الْخُلْدُ فِيمَا أَنْتَ فِيهِ مِنَ النَّعِيمِ، وَاسْتَمْرَرْتَ فِي مُلْكٍ لَا يَبِيدُ وَلَا يَنْقَضِي ؟ وَهَذَا مِنَ التَّغْرِيرِ وَالتَّزْوِيرِ وَالْإِخْبَارِ بِخِلَافِ الْوَاقِعِ وَالْمَقْصُودُ أَنَّ قَوْلَهُ: شَجَرَةِ الْخُلْدِ. الَّتِي إِذَا أَكَلْتَ مِنْهَا خَلَّدْتَ. وَقَدْ تَكُونُ هِيَ الشَّجَرَةُ الَّتِي قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي الضَّحَّاكِ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا ; شَجَرَةُ الْخُلْدِ. قَالَ غُنْدَرٌ: قُلْتُ لِشُعْبَةَ: هِيَ شَجَرَةُ الْخُلْدِ. قَالَ: لَيْسَ فِيهَا هِيَ. تَفَرَّدَ بِهِ الْإِمَامُ أَحْمَدُ. وَقَوْلُهُ: فَدَلَّاهُمَا بِغُرُورٍ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ [ الْأَعْرَافِ: 22 ]. كَمَا قَالَ فِي طه: فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ. وَكَانَ انْفِعَالُ حَوَّاءَ لِوَسْوَسَتِهِ أَعْظَمَ، فَدَعَاهَا آدَمُ لِحَاجَتِهِ. فَقَالَتْ: لَا، إِلَّا أَنْ تَأْتِيَ هَهُنَا. فَلَمَّا أَتَى قَالَتْ: لَا ! إِلَّا أَنْ تَأْكُلَ مِنْ هَذِهِ الشَّجَرَةِ، وَهِيَ الْحِنْطَةُ. قَالَ: فَأَكَلَا مِنْهَا، فَبَدَتْ لَهُمَا سَوْءَاتُهُمَا، وَكَانَ لِبَاسُهُمَا الظَّفْرَ، فَطَفِقَا يَخْصِفَانِ عَلَيْهِمْا مِنْ وَرَقِ الْجَنَّةِ، قِيلَ: كَانَ وَرَقَ التِّينِ، وَكَانَتِ الشَّجَرَةُ مَنْ أَكَلَ مِنْهَا أَحْدَثَ. وَذَهَبَ آدَمُ هَارِبًا فِي الْجَنَّةِ، فَنَادَاهُ رَبُّهُ: أَنْ يَا آدَمُ مِنِّي تَفِرُّ ؟ قَالَ: لَا يَا رَبِّ، وَلَكِنْ حَيَاءً مِنْكَ. فَقَالَ: يَا آدَمُ، مِنْ أَيْنَ أُتِيتَ ؟ قَالَ: مِنْ قِبَلِ حَوَّاءَ يَا رَبِّ. فَقَالَ اللَّهُ: فَإِنَّ عَلَيَّ أَنْ أُدْمِيَهَا فِي كُلِّ شَهْرٍ وَأَنْ أَجْعَلَهَا سَفِيهَةً، وَقَدْ كُنْتُ خَلَقْتُهَا حَلِيمَةً، وَأَنْ أَجْعَلَهَا تَحْمِلُ كُرْهًا وَتَضَعُ كُرْهًا وَتُشْرِفُ عَلَى الْمَوْتِ مِرَارًا، قَدْ كُنْتُ جَعَلْتُهَا تَحْمِلُ يُسْرًا وَتَضَعُ يُسْرًا، وَلَوْلَا بَلِيَّتُهَا لَكَانَ النِّسَاءُ لَا يَحِضْنَ، وَلَكُنَّ حَلِيمَاتٍ وَلَكُنَّ يَحْمِلْنَ يُسْرًا، وَيَضَعْنَ يُسْرًا. وَقَالَ اللَّهُ تَعَالَى لَهُ: لَأَلْعَنَنَّ الْأَرْضَ الَّتِي خُلِقَتْ مِنْهَا لَعْنَةً يَتَحَوَّلُ بِهَا ثِمَارُهَا شَوْكًا. وَلَمْ يَكُنْ فِي الْجَنَّةِ وَلَا فِي الْأَرْضِ شَجَرَةٌ أَفْضَلَ مِنَ الطَّلْحِ وَالسِّدْرِ. وَقَالَ لِلْحَيَّةِ: دَخَلَ الْمَلْعُونُ فِي جَوْفِكِ حَتَّى غَرَّ عَبْدِي، مَلْعُونَةٌ أَنْتِ لَعْنَةً يَتَحَوَّلُ بِهَا قَوَائِمُكِ فِي بَطْنِكِ، وَلَا يَكُونُ لَكِ رِزْقٌ إِلَّا التُّرَابَ. أَنْتِ عَدُوَّةُ بَنِي آدَمَ وَهُمْ أَعْدَاؤُكِ، حَيْثُ لَقِيتِ وَاحِدًا مِنْهُمْ أَخَذْتِ بِعَقِبِهِ وَحَيْثُ لَقِيَكِ شَدَخَ رَأْسَكِ، اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ: آدَمُ، وَإِبْلِيسُ، وَالْحَيَّةُ. فَأَهْبَطَهُمْ إِلَى الْأَرْضِ، وَسَلَبَ اللَّهُ آدَمَ وَحَوَّاءَ كُلَّ مَا كَانَا فِيهِ مِنَ النِّعْمَةِ، وَالْكَرَامَةِ. وكَانَ سَعِيدُ بْنُ الْمُسَيِّبِ يَحْلِفُ بِاللَّهِ مَا يَسْتَثْنِي: مَا أَكَلَ آدَمُ مِنَ الشَّجَرَةِ وَهُوَ يَعْقِلُ، وَلَكِنَّ حَوَّاءَ سَقَتْهُ الْخَمْرَ حَتَّى إِذَا سَكِرَ قَادَتْهُ إِلَيْهَا فَأَكَلَ. قَالَ ابن الجوزي: وَفِي هَذَا بُعْدٌ مِنْ جِهَتَيْنِ، أَحَدُهُمَا: أَنَّ خَمْرَ الْجَنَّةِ لَا يُسْكِرُ، لِقَوْلِهِ تَعَالَى: لا فِيهَا غَوْلٌ. وَالثَّانِي: أَنَّهُ لَا يَخْلُو أَنْ يَكُونَ شُرْبُهُ مُبَاحًا لَهُ أَوْ مَحْظُورًا وَقَدْ حَظَرَهُ لِأَنَّ الظَّاهِرَ إِبَاحَتَهُ جَمِيعَ مَا فِي الْجَنَّةِ لَهُ سِوَى تِلْكَ الشَّجَرَةِ وَمَنْ فَعَلَ الْمُبَاحَ لَمْ يُؤَاخَذْ بِمَا يُؤَثِّرُهُ، عَلَى أَنَّ رَاوِيَ هَذَا الْحَدِيثِ مُحَمَّدُ بْنُ إِسْحَاقَ وَفِيهِ مَقَالٌ.
Translation
✧ Iblīs's stratagem to enter the Garden in order to lead Adam astray. When Allah settled Adam and his wife in the Garden, He gave them permission to eat whenever they wished of all its fruits except the fruit of one tree, as a trial from Him for them and so that His decree might pass concerning them and their descendants. Then the Devil whispered to them. The cause of his reaching them was that he wished to enter the Garden, but the keepers prevented him. So he came to every beast of the beasts of the earth and offered himself to it, that it might carry him until he entered the Garden to speak with Adam and his wife. Every beast refused him, until he came to the serpent and said to it: "I will protect you from the son of Adam, so you will be under my protection if you let me enter." She placed him between two of her fangs and then entered with him. She had been clothed, walking on four legs, one of the finest beasts Allah created, as if she were a Bukhtī camel. Then Allah stripped her and made her walk on her belly. Ibn ʿAbbās said: "Kill her wherever you find her, and break the protection of Allah's enemy regarding her." When the serpent entered the Garden, Iblīs came out of her mouth and wailed over them a lamentation that grieved them when they heard it. They said to him: "What makes you weep?" He said: "I weep for you: you will die and leave the bliss and honor you are in." That fell into their hearts. Then he came to them and whispered to them, saying: "O Adam, shall I point you to the tree of eternity and a kingdom that never decays?" And he said: "Your Lord forbade you this tree only lest you become angels or become of the immortals." That is: "He forbade you eating of this tree only lest you become angels or become of the immortals," meaning: "And if you ate from it, you would become such." And he swore to them, that is, he made an oath to them about that: "Indeed I am to you among the sincere advisers" [al-Aʿrāf: 21], as He said in the other verse: "Then the Devil whispered to him, saying: 'O Adam, shall I point you to the tree of eternity and a kingdom that never decays?'" [Ṭā Hā: 120], meaning: "Shall I point you to the tree which, if you eat from it, will bring you eternity in the bliss you are in, and you will remain forever in a kingdom that never perishes or ends?" This is of deception, falsification, and telling the opposite of what is real. The intended meaning is that his saying "the tree of eternity" means the tree which, if you ate from it, you would become immortal. It may be the same tree about which Imām Aḥmad said with his chain of transmission from Abū al-Ḍaḥḥāk: I heard Abū Hurayrah say: The Messenger of Allah ﷺ said: "In the Garden there is a tree in whose shade a rider travels for a hundred years without crossing it: the tree of eternity." Ghundar said: I said to Shuʿbah: "It is the tree of eternity." He said: "It is not in it: 'it is.'" Imām Aḥmad alone transmitted it. And His saying: "So he led them on by delusion. And when they tasted the tree, their private parts became apparent to them, and they began to fasten over themselves leaves of the Garden" [al-Aʿrāf: 22], as He said in Ṭā Hā: "Then they ate from it, and their private parts became apparent to them, and they began to fasten over themselves leaves of the Garden." Ḥawwāʾ's response to his whispering was greater. Adam called her for his need, and she said: "No, not unless you come here." When he came, she said: "No, not unless you eat from this tree, and it is wheat." He said: "Then they ate from it, and their private parts became apparent to them. Their clothing had been the fingernail, so they began fastening over themselves leaves of the Garden. It is said it was fig leaves. The tree was such that whoever ate from it would defecate. Adam fled in the Garden, and his Lord called him: 'O Adam, from Me do you flee?' He said: 'No, O Lord, but out of shame before You.' He said: 'O Adam, from where were you brought?' He said: 'From Ḥawwāʾ's side, O Lord.' Allah said: 'Then it is incumbent upon Me to make her bleed every month and to make her foolish, though I had created her forbearing, and to make her conceive with hardship and give birth with hardship and come near death many times. I had made her conceive with ease and give birth with ease. Were it not for her affliction, women would not menstruate, but would be forbearing and conceive with ease and give birth with ease.' And Allah, exalted be He, said to him: 'I will surely curse the earth from which it was created with a curse by which its fruits turn into thorns.' And there was no tree in the Garden or on earth better than the ṭalḥ and the sidr. And He said to the serpent: 'The accursed one entered your interior until he deceived My servant. Cursed are you with a curse by which your legs are turned into your belly, and you shall have no provision except dust. You are the enemy of the children of Adam and they are your enemies. Wherever you meet one of them, you shall seize his heel, and wherever he meets you, he shall crush your head. Go down, some of you enemies of others: Adam, Iblīs, and the serpent.' So He cast them down to the earth, and Allah stripped Adam and Ḥawwāʾ of all the bliss and honor they had been in. Saʿīd b. al-Musayyib used to swear by Allah without exception: Adam did not eat from the tree while he was in possession of his reason; rather Ḥawwāʾ gave him wine to drink until he became drunk, then led him to it and he ate. Ibn al-Jawzī said: "In this there is improbability from two aspects. One of them: the wine of the Garden does not intoxicate, according to His saying, exalted be He: 'No headiness is in it.' The second: his drinking cannot be devoid of being either permissible for him or forbidden; and He had forbidden it for him, because the apparent is that all that is in the Garden was permissible to him except that tree; and one who does what is permissible is not punished for what it effects. Moreover, the narrator of this ḥadīth is Muḥammad b. Isḥāq, about whom there is discussion."
Grades by grader
No grade is recorded for this wording.