Tarikh (al-Tabari) 649
The Birth of the Messenger of Allah ﷺ and His Suckling
إرهاصات حدثت وقت ميلاد النبي انْبِثَاقِ دِجْلَةَ وَارْتِجَاسِ الْإِيوَانِ وَسُقُوطِ الشُّرُفَاتِ وَخُمُودِ النِّيرَانِ وَغَيْرِ ذَلِكَ مِمَّا يُذْكَرُ ذَكَرَ ابْنُ جَرِيرٍ وَغَيْرُهُ أَنَّ كِسْرَى أَبْرَوِيزَ كَانَ قَدْ سَكَرَ دِجْلَةَ الْعَوْرَاءَ وَأَنْفَقَ عَلَيْهَا مَالًا عَظِيمًا، وَكَانَ طَاقَ مُلْكِهِ قَدْ بَنَاهُ بُنْيَانًا عَظِيمًا لَمَّا يُرَ مِثْلُهُ، وَكَانَ عِنْدَهُ ثَلَاثُمِائَةِ رَجُلٍ مِنْ كَاهِنٍ وَسَاحِرٍ وَمُنَجِّمٍ، وَكَانَ فِيهِمْ رَجُلٌ مِنَ الْعَرَبِ اسْمُهُ السَّائِبُ قَدْ بُعِثَ بِهِ بِأَذَانٍ مِنَ الْيَمَنِ، وَكَانَ كِسْرَى إِذَا حَزَبَهُ أَمْرٌ جَمَعَهُمْ فَقَالَ: انْظُرُوا فِي هَذَا الْأَمْرِ مَا هُوَ. فَلَمَّا وُلِدَ رَسُولُ اللَّهِ ﷺ أَصْبَحَ كِسْرَى وَقَدِ انْقَصَمَ طَاقُ مُلْكِهِ مِنْ غَيْرِ ثِقَلٍ وَانْخَرَقَتْ دِجْلَةُ الْعَوْرَاءُ فَلَمَّا رَأَى ذَلِكَ أَحْزَنَهُ فَدَعَا كُهَّانَهُ وَسُحَّارَهُ وَمُنَجِّمِيهِ وَفِيهِمُ السَّائِبُ فَقَالَ لَهُمْ: قَدِ انْقَصَمَ طَاقُ مُلْكِي مِنْ غَيْرِ ثِقَلٍ فَانْظُرُوا فِي أَمْرِهِ بِمَا تَعْلَمُونَهُ مِنْ عِلْمِكُمْ فَأُخِذَتْ عَلَيْهِمْ أَقْطَارُ السَّمَاءِ وَأَظْلَمَتِ الْأَرْضُ فَلَمْ يَمْضِ لَهُمْ مَا رَأَوْهُ وَبَاتَ السَّائِبُ فِي لَيْلَةٍ مُظْلِمَةٍ عَلَى رَبْوَةٍ مِنَ الْأَرْضِ يَنْظُرُ فَرَأَى بَرْقًا مِنْ قِبَلِ الْحِجَازِ قَدِ اسْتَطَارَ فَبَلَغَ الْمَشْرِقَ، فَلَمَّا أَصْبَحَ رَأَى تَحْتَ قَدَمَيْهِ رَوْضَةً خَضْرَاءَ فَقَالَ فِيمَا يَعْتَافُ: إِنْ صَدَقَ مَا أَرَى لَيَخْرُجَنَّ مِنَ الْحِجَازِ سُلْطَانٌ يَبْلُغُ الْمَشْرِقَ وَتُخْصِبُ الْأَرْضُ عَلَيْهِ كَأَفْضَلِ مَا أَخْصَبَتْ عَلَى مَلِكٍ. فَلَمَّا خَلَصَ الْكُهَّانُ وَالْمُنَجِّمُونَ بَعْضُهُمْ إِلَى بَعْضٍ وَرَأَوْا مَا أَصَابَهُمْ وَرَأَى السَّائِبُ مَا رَأَى قَالَ بَعْضُهُمْ لِبَعْضٍ: وَاللَّهِ مَا حِيلَ بَيْنَكُمْ وَبَيْنَ عِلْمِكُمْ إِلَّا لِأَمْرٍ جَاءَ مِنَ السَّمَاءِ وَأَنَّهُ لَنَبِيٌّ يُبْعَثُ أَوْ هُوَ مَبْعُوثٌ يَسْلُبُ هَذَا الْمَلِكَ مُلْكَهُ وَيَكْسِرُ وَإِنْ نَعَيْتُمْ إِلَى كِسْرَى كَسْرَ مُلْكِهِ لَيَقْتُلَنَّكُمْ فَاتَّفَقُوا عَلَى أَنْ يَكْتُمُوهُ الْأَمْرَ وَقَالُوا لَهُ قَدْ نَظَرْنَا فَوَجَدْنَا وَضْعَ دِجْلَةَ الْعَوْرَاءِ وَطَاقِ الْمُلْكِ قَدْ وُضِعَ عَلَى النُّحُوسِ، فَلَمَّا اخْتَلَفَ اللَّيْلُ وَالنَّهَارُ فَوَقَعَتِ النُّحُوسُ مَوَاقِعَهَا زَالَ كُلُّ مَا وُضِعَ عَلَيْهَا، وَنَحْنُ نَحْسَبُ لَكَ حِسَابًا تَضَعُ عَلَيْهِ بُنْيَانَكَ فَلَا يَزُولُ. - فَحَسِبُوا فَأَمَرُوهُ بِالْبِنَاءِ فَبَنَى دِجْلَةَ الْعَوْرَاءَ فِي ثَمَانِيَةِ أَشْهُرٍ وَأَنْفَقَ عَلَيْهَا أَمْوَالًا جَلِيلَةً حَتَّى فَرَغَ مِنْهَا، فَلَمَّا فَرَغَ قَالَ لَهُمْ: أَجْلِسُ عَلَى سُورِهَا؟ قَالُوا: نَعَمْ. فَجَلَسَ فِي أَسَاوِرَتِهِ وَمَرَازِبَتِهِ، فَبَيْنَمَا هُوَ كَذَلِكَ انْشَقَّتْ دِجْلَةُ وَخَرَجَ ذَلِكَ الْبُنْيَانُ مِنْ تَحْتِهِ، فَلَمْ يَخْرُجْ إِلَّا بِآخِرِ رَمَقٍ، فَلَمَّا أَخْرَجُوهُ جَمَعَ كُهَّانَهُ وَسَحَرَتَهُ وَمُنَجِّمِيهِ وَقَتَلَ مِنْهُمْ نَحْوَ مِائَةٍ وَقَالَ لَهُمْ: أَقَرَّبْتُكُمْ وَأَجْرَيْتُ عَلَيْكُمُ الْأَمْوَالَ ثُمَّ إِنَّكُمْ تَخُونُونَنِي؟ فَقَالُوا: أَيُّهَا الْمَلِكُ أَخْطَأْنَا كَمَا أَخْطَأَ مَنْ قَبْلَنَا. ثُمَّ حَسِبُوا لَهُ وَأَمَرُوهُ بِالْبِنَاءِ فَبَنَاهُ وَفَرَغَ مِنْهُ وَأَمَرُوهُ بِالْجُلُوسِ عَلَيْهِ فَخَافَ أَنْ يَجْلِسَ عَلَيْهِ فَرَكِبَ وَسَارَ عَلَى الْبِنَاءِ فَبَيْنَمَا هُوَ يَسِيرُ إِذِ انْشَقَّتْ أَيْضًا. فَلَمْ يُدْرَكْ إِلَّا بِآخِرِ رَمَقٍ. فَدَعَاهُمْ وَقَالَ: لَأَقْتُلَنَّكُمْ أَوْ لَتَصْدُقُنِّي. فَصَدَقُوهُ وَأَخْبَرُوهُ بِالْأَمْرِ فَقَالَ: وَيْحَكُمْ هَلَّا بَيَّنْتُمْ لِي ذَلِكَ فَأَرَى فِيهِ مَا أَرَى قَالُوا: مَنَعَنَا الْخَوْفُ. فَتَرَكَهُمْ. وَرَوَى ابْنُ جَرِيرٍ فِي تَارِيخِهِ وَالْبَيْهَقِيُّ وَأَبُو نُعَيْمٍ كِلَاهُمَا فِي الدَّلَائِلِ، وَالْخَرَائِطِيُّ عَنْ مَخْزُومِ بْنِ هَانِئٍ عَنْ أَبِيهِ وَأَتَتْ عَلَيْهِ مِائَةٌ وَخَمْسُونَ سَنَةً قَالَ: لَمَّا كَانَتِ اللَّيْلَةُ الَّتِي وُلِدَ فِيهَا رَسُولُ اللَّهِ ﷺ ارْتَجَسَ فِيهَا إِيوَانُ كِسْرَى وَسَقَطَتْ مِنْهُ أَرْبَعَ عَشَرَ شُرَافَةً وَخَمَدَتْ نَارُ فَارِسَ وَلَمْ تُخْمَدْ قَبْلَ ذَلِكَ بِأَلْفِ عَامٍ، وَغَاضَتْ بُحَيْرَةُ سَاوَةَ وَرَأَى الْمُوبَذَانُ إِبِلًا صِعَابًا تَقُودُ خَيْلًا عِرَابًا قَدْ قَطَعَتْ دِجْلَةَ وَانْتَشَرَتْ فِي بِلَادِهَا، فَلَمَّا أَصْبَحَ كِسْرَى أَفْزَعَهُ ذَلِكَ وَتَصَبَّرَ عَلَيْهِ تَشَجُّعًا، ثُمَّ رَأَى أَنْ لَا يَدَّخِرَ ذَلِكَ عَنْ وُزَرَائِهِ وَمَرَازِبَتِهِ حِينَ عِيلَ صَبْرُهُ فَجَمَعَهُمْ وَلَبِسَ تَاجَ مُلْكِهِ وَقَعَدَ عَلَى سَرِيرِهِ ثُمَّ بَعَثَ إِلَيْهِمْ فَلَمَّا اجْتَمَعُوا عِنْدَهُ قَالَ: تَدْرُونَ فِيمَا بَعَثْتُ؟ قَالُوا: لَا إِلَّا أَنْ تُخْبِرَنَا بِذَلِكَ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ أَتَاهُ كِتَابٌ بِخُمُودِ نَارِ فَارِسَ فَازْدَادَ غَمًّا إِلَى غَمِّهِ ثُمَّ أَخْبَرَهُمْ بِمَا هَالَهُ، فَقَالَ الْمُوبَذَانُ: وَأَنَا أَصْلَحَ اللَّهُ الْمُلْكَ قَدْ رَأَيْتُ فِي هَذِهِ اللَّيْلَةِ. فَقَصَّ عَلَيْهِمْ رُؤْيَاهُ فِي الْإِبِلِ، فَقَالَ: أَيُّ شَيْءٍ يَكُونُ هَذَا يَا مُوبَذَانُ؟ وَكَانَ أَعْلَمَهُمْ فِي أَنْفُسِهِمْ قَالَ: حَدَثٌ يَكُونُ مِنْ نَاحِيَةِ الْعَرَبِ، فَكَتَبَ كِسْرَى عِنْدَ ذَلِكَ: مِنْ مَلِكِ الْمُلُوكِ كِسْرَى إِلَى النُّعْمَانِ بْنِ الْمُنْذِرِ: أَمَّا بَعْدُ فَوَجِّهْ إِلَيَّ عَالِمًا بِمَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْهُ فَوَجَّهَ إِلَيْهِ بِعَبْدِ الْمَسِيحِ بْنِ عَمْرِو بْنِ حَسَّانَ بْنِ بُقَيْلَةَ - بِضَمِّ الْمُوَحَّدَةِ وَفَتْحِ الْقَافِ وَسُكُونِ التَّحْتِيَّةِ - الْغَسَّانِيُّ. فَلَمَّا قَدِمَ عَلَيْهِ قَالَ: أَلَكَ عِلْمٌ بِمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ؟ قَالَ: يَسْأَلُنِي الْمَلِكُ أَوْ يُخْبِرُنِي الْمَلِكُ، فَإِنْ كَانَ عِنْدِي عِلْمٌ مِنْهُ أَخْبَرْتُهُ وَإِلَّا دَلَلْتُهُ عَلَى مَنْ يُعْلِمُهُ. قَالَ: فَأَخْبَرَهُ. فَقَالَ: عِلْمُ ذَلِكَ عِنْدَ خَالٍ لِي يَسْكُنُ مَشَارِقَ الشَّامِ يُقَالُ لَهُ سَطِيحٌ. قَالَ: فَاذْهَبْ إِلَيْهِ فَاسْأَلْهُ وَائْتِنِي بِتَأْوِيلِ مَا عِنْدَهُ. فَنَهَضَ عَبْدُ الْمَسِيحِ حَتَّى قَدِمَ عَلَى سَطِيحٍ وَقَدْ أَشَفَى عَلَى الْمَوْتِ فَسَلَّمَ عَلَيْهِ وَحَيَّاهُ فَلَمْ يَحِرْ جَوَابًا فَأَنْشَأَ عَبْدُ الْمَسِيحِ يَقُولُ: أَصُمَّ أَمْ يَسْمَعُ غِطْرِيفُ الْيَمَنِ.. فِي أَبْيَاتٍ ذَكَرَهَا. فَلَمَّا سَمِعَ سَطِيحُ كَلَامَهُ فَتَحَ عَيْنَيْهِ ثُمَّ قَالَ: عَبْدُ الْمَسِيحِ عَلَى جَمَلٍ مُشِيحٍ، أَقْبَلَ إِلَى سَطِيحٍ، وَقَدْ أَوْفَى عَلَى الضَّرِيحِ، بَعَثَكَ - مَلِكُ بَنِي سَاسَانَ، لِارْتِجَاسِ الْإِيوَانِ وَخُمُودِ النِّيرَانِ، وَرُؤْيَا الْمُوبَذَانِ. رَأَى إِبِلًا صِعَابًا تَقُودُ خَيْلًا عِرَابًا، قَدْ قَطَعَتْ دِجْلَةَ وَانْتَشَرَتْ فِي بِلَادِهَا. يَا عَبْدَ الْمَسِيحِ إِذَا أَكْثَرْتَ التِّلَاوَةَ. وَظَهَرَ صَاحِبُ الْهِرَاوَةِ، وَفَاضَ وَادِي سَمَاوَةَ، وَغَاضَتْ بُحَيْرَةُ سَاوَةَ، فَلَيْسَ الشَّامُ لِسَطِيحٍ شَامًا، يَمْلِكُ مِنْهُمْ مُلُوكٌ وَمَلِكَاتٌ عَلَى عَدَدِ الشُّرُفَاتِ، وَكُلُّ مَا هُوَ آتٍ آتٍ. ثُمَّ قَضَى سَطِيحٌ مَكَانَهُ فَأَتَى عَبْدُ الْمَسِيحِ إِلَى كِسْرَى فَأَخْبَرَهُ فَقَالَ: إِلَى أَنْ يَمْلِكَ مِنَّا أَرْبَعَةَ عَشَرَ مَلِكًا كَانَتْ أُمُورٌ وَأُمُورٌ. فَمَلَكَ مِنْهُمْ عَشَرَةٌ فِي أَرْبَعِ سِنِينَ وَمَلَكَ الْبَاقُونَ إِلَى خِلَافَةِ عُثْمَانَ ؓ. وَيَرْحَمُ اللَّهُ تَعَالَى الْإِمَامَ أَبَا عَبْدِ اللَّهِ مُحَمَّدَ بْنَ أَبِي زَكَرِيَّا يَحْيَى بْنِ عَلِيٍّ الشُّقْرَاطِسِيَّ حَيْثُ قَالَ: ضَاءَتْ لِمَوْلِدِهِ الْآفَاقُ وَاتَّصَلَتْ بُشْرَى الْهَوَاتِفُ فِي الْإِشْرَاقِ وَالطَّفَلِ وَصَرْحُ كِسْرَى تَدَاعَى مِنْ قَوَاعِدِهِ وَانْقَضَّ مُنْكَسِرَ الْأَرْجَاءِ ذَا مَيَلِ وَنَارُ فَارِسَ لَمْ تُوقَدْ وَمَا خَمَدَتْ مِنْ أَلْفِ عَامٍ وَنَهْرُ الْقَوْمِ لَمْ يَسِلِ خَرَّتْ لِمَوْلِدِهِ الْأَوْثَانُ وَانْبَعَثَتْ ثَوَاقِبُ الشُّهْبِ تَرْمِي الْجِنَّ بِالشُّعَلِ وَالْإِمَامَ أَبَا عَبْدِ اللَّهِ مُحَمَّدَ بْنَ سَعِيدِ بْنِ حَمَّادٍ الدَّلَاصِيَّ الشَّهِيرَ بِالْبُوصِيرِيِّ رَحِمَهُ اللَّهُ تَعَالَى حَيْثُ قَالَ: أَبَانَ مَوْلِدُهُ عَنْ طِيبِ عُنْصُرِهِ يَا طِيبَ مُبْتَدَإِ مِنْهُ وَمُخْتَتَمِ يَوْمٌ تَفَرَّسَ فِيهِ الْفُرْسُ أَنَّهُمْ قَدْ أُنْذِرُوا بِحُلُولِ الْبُؤْسِ وَالنِّقَمِ وَبَاتَ إِيوَانُ كِسْرَى وَهُوَ مُنْصَدِعٌ كَشَمْلِ أَصْحَابِ كِسْرَى غَيْرِ مُلْتَئِمِ وَالنَّارُ خَامِدَةُ الْأَنْفَاسِ مِنْ أَسَفٍ عَلَيْهِ وَالنَّهْرُ سَاهِي الْعَيْنِ مُنْسَدِمِ وَسَاءَ سَاوَةَ أَنْ غَاضَتْ بُحَيْرَتُهَا وَرُدَّ وَارِدُهَا بِالْغَيْظِ حِينَ ظَمِي كَأَنَّ بِالنَّارِ مَا بِالْمَاءِ مِنْ بَلَلٍ حُزْنًا وَبِالْمَاءِ مَا بِالنَّارِ مِنْ ضَرَمِ وَالْجِنُّ تَهْتِفُ وَالْأَنْوَارِ سَاطِعَةٌ وَالْحَقُّ يَظْهَرُ مِنْ مَعْنَى وَمِنْ كَلِمِ عَمُوا وَصَمُّوا فَإِعْلَانُ الْبَشَائِرِ لَمْ يُسْمَعْ وَبَارِقَةُ الْإِنْذَارِ لَمْ تُشِمِ مِنْ بَعْدِ مَا أَخْبَرَ الْأَقْوَامَ كَاهِنُهُمْ بِأَنَّ دِينَهُمُ الْمُعْوَجَّ لَمْ يُقَمِ مِنْ بَعْدِ مَا عَايَنُوا فِي الْأُفُقِ مِنْ شُهُبٍ مُنْقَضَّةٍ وَفْقَ مَا فِي الْأَرْضِ مِنْ صَنَمِ حَتَّى غَدَا عَنْ طَرِيقِ الْحَقِّ مُنْهَزِمٌ مِنَ الشَّيَاطِينِ يَقْفُو إِثْرَ مُنْهَزِمِ وَقَالَ أَيْضًا فِي قَصِيدَتِهِ الْهَمْزِيَّةِ: وَمُحَيًّا كَالشَّمْسِ مِنْكَ مُضِيءٌ أَسْفَرَتْ عَنْهُ لَيْلَةٌ غَرَّاءُ لَيْلَةُ الْمَوْلِدِ الَّذِي كَانَ لِلدِّي نِ سُرُورٌ بِيَوْمِهِ وَازْدِهَاءُ وَتَوَالَتْ بُشْرَى الْهَوَاتِفُ أَنْ قَدْ وُلِدَ الْمُصْطَفَى وَحَقَّ الْهَنَاءُ وَتَدَاعَى إِيوَانُ كِسْرَى وَلَوْ لَا آيَةٌ مِنْكَ مَا تَدَاعَى الْبِنَاءُ وَغَدَا كُلُّ بَيْتِ نَارٍ وَفِيهِ كُرْبَةٌ مِنْ خُمُودِهَا وَبَلَاءُ وَعُيُونٌ لِلْفُرْسِ غَارَتْ فَهَلْ كَا نَ لِنِيرَانِهِمْ بِهَا إِطْفَاءُ فَهَنِيئًا بِهِ لِآمِنَةَ الْفَضْ لُ الَّذِي شَرُفَتْ بِهِ حَوَّاءُ مَنْ لِحَوَّاءَ أَنَّهَا حَمَلَتْ أَحْ مَدًا وَأَنَّهَا بِهِ نُفَسَاءُ يَوْمَ نَالَتْ بِوَضْعِهِ ابْنَةُ وَهْ بٍ مِنْ فَخَارِ مَا لَمْ تَنُلْهُ النِّسَاءُ وَأَتَتْ قَوْمَهَا بِأَفْضَلَ مِمَّا حَمَلَتْ قَبْلُ مَرْيَمُ الْعَذْرَاءُ شَمَّتَتْهُ الْأَمْلَاكُ إِذْ وَضَعَتْهُ وَشَفَتْنَا بِقَوْلِهَا الشِّفَاءُ رَافِعًا رَأْسَهُ وَفِي ذَلِكَ الرَّفْ عِ إِلَى كُلِّ سُؤْدُدٍ إِيمَاءُ رَامِقًا طَرْفُهُ السَّمَاءَ وَمَرْمَى عَيْنٍ مِنْ شَأْنِهِ الْعُلُوُّ الْعَلَاءُ وَتَدَلَّتْ زُهْرُ النُّجُومِ إِلَيْهِ وَأَضَاءَتْ بِضَوْئِهَا الْأَرْجَاءُ وَتَرَاءَتْ قُصُورُ قَيْصَرَ بِالشَّا مِ يَرَاهَا مَنْ دَارُهُ الْبَطْحَاءُ تَفْسِيرُ الْغَرِيبِ كِسْرَى بِفَتْحِ الْكَافِ وَكَسْرِهَا: اسْمُ مَلِكِ الْفَرَسِ. وَالَّذِي وُلِدَ النَّبِيُّ ﷺ فِي زَمَانِهِ: أَنُوشِرْوَانُ بْنُ قَبَاذَ بْنِ فَيْرُوزَ بْنِ يَزْدَجِرْدَ بْنِ بَهْرَامَ جُورَ. وَالَّذِي كَتَبَ إِلَيْهِ الْكِتَابَ وَمَزَّقَهُ: أَبَرْوِيزُ بْنُ هُرْمُزَ أَنُوشُرْوَانَ. وَالَّذِي قُتِلَ فِي زَمَنِ عُثْمَانَ وَأَخَذَ مِنْهُ الْمُسْلِمُونَ الْبِلَادَ: يَزْدَجِرْدُ بْنُ شَهْرَيَارَ. دِجْلَةُ بِكَسْرِ الدَّالِ الْمُهْمَلَةِ: نَهْرُ بَغْدَادَ. قَالَ ثَعْلَبٌ - رَحِمَهُ اللَّهُ تَعَالَى - تَقُولُ: عَبَرْتُ دِجْلَةَ بِغَيْرِ أَلِفٍ وَلَامٍ. بَاذَانُ: بِذَالٍ مُعْجَمَةٍ. انْقَصَمَ: انْكَسَرَ وَانْفَصَلَ بَعْضُهُ مِنْ بَعْضِهِ. اعْتَافَ: قَالَ فِي النِّهَايَةِ: الْعِيَافَةُ: زَجْرُ الطَّيْرِ وَالتَّفَاؤُلُ بِأَسْمَائِهَا وَأَصْوَاتِهَا وَمَمَرِّهَا، يُقَالُ: عَافَ يَعِيفُ عَيْفًا إِذَا زَجَرَ وَحَدَسَ وَظَنَّ. قُلْتُ: وَالْمُرَادُ هُنَا الْحَدْسُ وَالظَّنُّ. ارْتَجَسَ: اضْطَرَبَ وَانْشَقَّ. وَالرَّجْسُ بِفَتْحِ الرَّاءِ وَإِسْكَانِ الْجِيمِ وَبِالسِّينِ الْمُهْمَلَةِ: الصَّوْتُ الشَّدِيدُ مِنَ الرَّعْدِ وَمِنْ هَدِيرِ الْبَعِيرِ. الْإِيوَانُ: بِوَزْنِ الدِّيوَانِ وَيُقَالُ فِيهِ بِوَزْنِ كِتَابٍ بِنَاءٌ أَزَجُّ غَيْرُ مَسْدُودِ الْوَجْهِ. وَالْأَزَجُّ: بَيْتٌ. يُبْنَى طُولًا، وَجَمْعُهُ عَلَى الْأَوَّلِ: أَوَاوِينُ كَدَوَاوِينَ. وَإِيوَانَاتٌ. وَعَلَى الثَّانِي: أُوَنٌ كَخِوَانٍ وَخُوَنٌ: بِنَاءٌ مَشْهُورٌ بِالْمَدَائِنِ مِنْ أَرْضِ الْعِرَاقِ، كَانَ بِنَاءً مُحْكَمًا مَبْنِيًّا بِالْآجُرِّ الْكِبَارِ وَالْجِصِّ، سُمْكُهُ مِائَةُ ذِرَاعٍ فِي طُولِ مِثْلِهَا، فَارْتَجَسَ حَتَّى سَمِعَ صَوْتَهُ وَانْشَقَّ وَسَقَطَتْ مِنْهُ أَرْبَعَةَ عَشَرَ شُرَافَةً. لَيْسَ السَّبَبُ فِي ذَلِكَ مِنْ جِهَةِ خَلَلٍ فِي بِنَائِهِ فِي نَفْسِهِ، وَإِنَّمَا أَرَادَ اللَّهُ تَعَالَى أَنْ يَكُونَ ذَلِكَ آيَةً بَاقِيَةً عَلَى وَجْهِ الدَّهْرِ لِنَبِيِّهِ ﷺ. الْمُوبَذَانُ: بِضَمِّ الْمِيمِ ثُمَّ وَاوٍ سَاكِنَةٍ وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ. وَحَكَى الْحَافِظُ شَمْسُ الدِّينِ بْنُ نَاصِرِ الدَّيْنِ الدِّمَشْقِيُّ رَحِمَهُ اللَّهُ تَعَالَى كَسْرَهَا أَيْضًا وَبِذَالٍ مُعْجَمَةٍ: اسْمٌ لِحَاكِمِ الْمَجُوسِ كَقَاضِي الْقُضَاةِ لِلْمُسْلِمِينَ. مُشِيحٌ بِشِينٍ مُعْجَمَةٍ وَحَاءٍ مُهْمَلَةٍ وَزْنَ مُلِيحٍ يُقَالُ نَاقَةٌ مُشْحَاةٌ إِذَا كَانَتْ سَرِيعَةً. وَالْإِبِلُ كِنَايَةٌ عَنِ النَّاسِ هُنَا. الْهِرَاوَةُ. بِكَسْرِ الْهَاءِ: الْعَصَا. الشُّرُفَاتُ بِضَمِّ الرَّاءِ وَفَتْحِهَا وَسُكُونِهَا جَمْعُ شُرْفَةٍ - إِمَّا تَحْقِيرًا لَهَا أَوْ أَنَّ جَمْعَ الْقِلَّةِ قَدْ يَقَعُ مَوْضِعَ جَمْعِ الْكَثْرَةِ. خَمَدَتْ بِفَتْحِ الْمِيمِ وَكَسْرِهَا كَنَصَرَ وَسَمِعَ. غَاضَتْ بِغَيْنٍ وَضَادٍ مُعْجَمَتَيْنِ: غَارَتْ. خَيْلًا عِرَابًا، بِكَسْرِ الْعَيْنِ. الْخَيْلُ الْعِرَابُ خِلَافُ الْبَرَاذِينِ الْفَرَسُ إِنْ كَانَ أَبَوَاهُ عَرَبِيَّيْنِ فَهُوَ عَتِيقٌ، وَإِنْ كَانَا أَعْجَمِيَّيْنِ فَهُوَ بِرْذَوْنُ، وَإِنْ كَانَ الْأَبُ عَرَبِيًّا وَالْأُمُّ عَجَمِيَّةً فَهُوَ هَجِينٌ. وَإِنْ كَانَ بِالْعَكْسِ فَهُوَ مُقْرِفٌ. بُحَيْرَةُ سَاوَةَ بُحَيْرَةٌ مُتَّسِعَةُ الْأَكْنَافِ جِدًّا. وَقَدْ قَالَ فِيهَا الصَّرْصَرِيُّ - رَحِمَهُ اللَّهُ تَعَالَى - فِي بَعْضِ قَصَائِدِهِ: غَارَتْ وَقَدْ كَانَتْ جَوَانِبُهَا تَفُوتُ الْمِيلَا وَقَالَ غَيْرُهُ: كَانَتْ أَكْثَرَ مِنْ سِتَّةِ فَرَاسِخَ تُرْكَبُ فِيهَا السُّفُنُ وَيُسَافَرُ فِيهَا إِلَى مَا حَوْلَهَا مِنَ الْبِلَادِ وَالْمُدُنِ، فَأَصْبَحَتْ لَيْلَةُ الْمَوْلِدِ نَاشِفَةً كَأَنْ لَمْ يَكُنْ بِهَا شَيْءٌ مِنَ الْمَاءِ. تَنْبِيهٌ: وَقَعَ فِي بَعْضِ الْكُتُبِ: غَاضَتْ بُحَيْرَةُ طَبَرِيَّةَ. وَهَذَا غَيْرُ مَعْرُوفٍ. وَبُحَيْرَةُ طَبَرِيَّةَ لَمْ يَثْبُتْ أَنَّ مَاءَهَا غَاضَ وَهُوَ بَاقٍ إِلَى الْيَوْمِ. الْمَرَازِبَةُ بِفَتْحِ الْمِيمِ جَمْعُ مَرْزُبَانَ بِضَمِّ الزَّايِ وَهُوَ الْفَارِسُ الشُّجَاعُ الْمُتَقَدِّمُ عَلَى الْقَوْمِ دُونَ الْمُكْرَهِ. هَالَهُ: أَفْزَعَهُ. رُؤْيَا بِتَرْكِ التَّنْوِينِ. حَدَثَ بِفَتْحِ الْحَاءِ وَالدَّالِ الْمُهْمَلَتَيْنِ وَمُثَلَّثَةٌ أَيْ وَقَعَ. مَشَارِفُ بِمِيمٍ مَفْتُوحَةٍ فَشِينٍ مُعْجَمَةٍ مُخَفَّفَةٍ فَأَلِفٍ فَرَاءٍ فَفَاءٍ. الْمَشَارِفُ: الْقُرَى الَّتِي تَقْرُبُ مِنَ الْمُدُنِ، وَقِيلَ الَّتِي بَيْنَ بِلَادِ الرِّيفِ وَجَزِيرَةِ الْعَرَبِ قِيلَ لَهَا ذَلِكَ لِأَنَّهَا أَشْرَفَتْ عَلَى السَّوَادِ. قَالَهُ فِي النِّهَايَةِ وَقَالَ فِي الصِّحَاحِ: مَشَارِفُ الْأَرْضِ أَعَالِيهَا. أَشْفَى: أَشْرَفَ. أَنْشَأَ بِهَمْزَةٍ مَفْتُوحَةٍ أَوَّلُهُ وَآخِرُهُ أَيِ ابْتَدَأَ. أَصُمَّ: بِهَمْزَةِ الِاسْتِفْهَامِ ثُمَّ بِضَمِّ الصَّادِ الْمُهْمَلَةِ فَتَشْدِيدِ الْمِيمِ مَبْنِيٌّ لِلْمَفْعُولِ. الْغِطْرِيفُ: بِغَيْنٍ مُعْجَمَةٍ فَطَاءٍ مُهْمَلَةٍ فَرَاءٍ مَكْسُورَةٍ فَمُثَنَّاةٍ تَحْتِيَّةٍ فَفَاءٍ الْمُرَادُ بِهِ هُنَا السَّيِّدُ. عَبْدُ الْمَسِيحِ: بِالرَّفْعِ لِأَنَّهُ مُبْتَدَأٌ وَالْجَارُّ وَالْمَجْرُورُ فِي قَوْلِهِ "عَلَى جَمَلٍ" الْخَبَرُ. أَوْفَى: أَشْرَفَ. سَاوَةُ مَدِينَةٌ بَيْنَ الرَّيِّ وَهَمَذَانَ. السَّمَاوَةُ بِسِينٍ مُهْمَلَةٍ مَفْتُوحَةٍ فَمِيمٍ مُخَفَّفَةٍ: بَادِيَةٌ لِبَنِي كَلْبٍ عِنْدَ الْكُوفَةِ، أَرْضٌ عَالِيَةٌ لَا حَجْرَ فِيهَا لَهَا طُولٌ وَلَا عَرْضَ لَهَا سُمِّيَتِ السَّمَاوَةَ لِسُمُوِّهَا أَيْ عُلُوِّهَا. الطَّفَلُ بِفَتْحَتَيْنِ: الْعَشِيُّ عِنْدَ تَطْفِيلِ الشَّمْسِ وَنُقْصَانِ ضَوْئِهَا. وَمَعْنَى تَطْفِيلِهَا دُنُوُّهَا مِنَ الْمَغِيبِ. أَنْقَاضٌ يُرْوَى بِضَادٍ مُعْجَمَةٍ. وَيُرْوَى بِصَادٍ مُهْمَلَةٍ. وَعَلَيْهِمَا فَمَعْنَاهُ سَقَطَ. الْأَرْجَاءُ: النَّوَاحِي. الْمَيَلُ بِفَتْحِ الْمِيمِ وَالْمُثَنَّاةِ التَّحْتِيَّةِ قَالَ فِي الْمُحْكَمِ: الْمَيْلُ أَيْ بِسُكُونِ الْيَاءِ فِي الْحَادِثِ. وَالْمَيَلُ فِي الْخِلْقَةِ. فَارِسُ: اسْمُ عَلَمٍ كَالْفُرْسِ لِطَائِفَةٍ مِنَ الْعَجَمِ كَانُوا مَجُوسًا يَعْبُدُونَ النَّارَ وَكَانَ لِبُيُوتِ النَّارِ سَدَنَةٌ يَقُومُونَ عَلَيْهَا. وَيَتَنَاوَبُونَ إِيقَادَهَا فَلَمْ يَخْمُدْ لَهَا لَهَبٌ لَا لَيْلَ وَلَا نَهَارَ إِلَّا لَيْلَةَ مَوْلِدِهِ ﷺ، فَإِنَّهُمْ أَوْقَدُوهَا فَلَمْ تُقَدْ. وَإِنَّمَا انْتَفَى إِيقَادُهَا فِي نَفْسِهَا مَعَ كَوْنِهِمْ تَعَاطَوْا إِيقَادَهَا فَهَذَا مَوْضِعُ الْآيَةِ الْعَجِيبَةِ، وَلَوْ كَانُوا لَمْ يَتَعَاطَوْا إِيقَادَهَا لَمْ يَكُنْ فِي ذَلِكَ آيَةٌ لِمَوْلِدِ النَّبِيِّ ﷺ وَكَانَ ذَلِكَ وَقَعَ اتِّفَاقًا. وَخَمَدَتْ تِلْكَ النَّارُ مَعَ إِيقَادِهِمْ لَهَا وَلَهَا أَلْفُ سَنَةٍ لَمْ تَخْمُدْ وَتِلْكَ مُدَّةُ عِبَادَةِ الْمَجُوسِ لِلنَّارِ. الْمُحَيَّا: الْوَجْهُ. أَسْفَرَتِ: انْحَسَرَتْ. غَرَّاءُ: تَأْنِيثُ - الْأَغَرِّ وَهُوَ السَّيِّدُ وَالْأَبْيَضُ النَّيِّرُ. الِازْدِهَاءُ: الِافْتِخَارُ. تَوَالَتْ: تَتَابَعَتْ. الْهَوَاتِفُ: جَمْعُ هَاتِفٍ وَهُوَ مَا يُسْمَعُ صَوْتُهُ وَلَا يُرَى شَخْصُهُ. تَدَاعَى: تَهَ آدَمَ. غَدَا بِالدَّالِ الْمُهْمَلَةِ: صَارَ. خُمُودُ النَّارِ: سُكُونُ لَهَبِهَا وَلَمْ يُطْفَ جَمْرُهَا، فَإِنِ انْطَفَأَ أَيْضًا قِيلَ: هَمَدَتْ. الْكُرْبَةُ بِالضَّمِّ: الْهَمُّ الَّذِي يَأْخُذُ النَّفْسَ. وَالِاسْتِفْهَامُ عَنِ انْطِفَاءِ نَارِ فَارِسَ بِمِيَاهِ الْعُيُونِ الَّتِي غَارَتْ يُفِيدُ التَّعَجُّبَ مِنْ هَذِهِ الْقَضِيَّةِ وَتَأْكِيدَ وُقُوعِهَا وَأَنَّ ذَلِكَ مِنْ آيَاتِهِ ﷺ. رَمَقَ الشَّيْءَ: نَظَرَ إِلَيْهِ نَظَرًا خَفِيًّا. الْمَرْمَى فِي الْأَصْلِ: الْغَرَضُ الَّذِي يَنْتَهِي إِلَيْهِ سَهْمُ الرَّامِي. وَالْمُرَادُ مَا انْتَهَى إِلَيْهِ الْبَصَرُ. الشَّأْنُ: الْقَصْدُ. الْعُلُوُّ: الِارْتِفَاعُ فِي الْمَكَانِ. الْعَلَاءُ بِالْفَتْحِ وَالْمَدِّ: الرِّفْعَةُ وَالشَّرَفُ، وَالْعُلَى بِالضَّمِّ وَالْقَصْرِ بِمَعْنَاهُ. تَرَاءَتْ مِنْ رُؤْيَةِ الْعَيْنِ. وَتَرَاءَى الْجَمْعَانِ: رَأَى بَعْضُهُمْ بَعْضًا. قَيْصَرُ: أَحَدُ مُلُوكِ الرُّومِ. الْبَطْحَاءُ: الْأَبْطَحُ. وَهُوَ فِي الْأَصْلِ مَسِيلٌ وَاسِعٌ فِيهِ دِقَاقُ الْحَصَى وَالْمُرَادُ بِهِ هُنَا بَطْحَاءُ مَكَّةَ. التَّشْمِيتُ: بِالْمُعْجَمَةِ، وَيَجُوزُ إِهْمَالُهَا: أَنْ تَقُولَ لِلْعَاطِسِ: رَحِمَكَ اللَّهُ. الشِّفَاءُ بِكَسْرِ الشِّينِ الْمُعْجَمَةِ وَتَخْفِيفِ الْفَاءِ وَقِيلَ بِفَتْحِهَا وَالتَّثْقِيلِ: أُمُّ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ؓ.
Translation
✧ Signs that occurred at the time of the Prophet's birth: the bursting forth of the Tigris, the trembling of the īwān, the falling of the battlements, the extinguishing of the fires, and other such things that are mentioned Ibn Jarīr and others mentioned that Kisrā Abarwīz had dammed the blind Tigris and spent a great amount of money on it. The arch of his kingdom he had built as a mighty edifice the like of which had not been seen. He had with him three hundred men among soothsayers, magicians, and astrologers. Among them was a man from the Arabs named al-Sāʾib, who had been sent to him with a call to prayer from Yemen. Whenever a matter distressed Kisrā, he would gather them and say: Look into this matter and see what it is. When the Messenger of Allah ﷺ was born, Kisrā awoke to find the arch of his kingdom had split apart without any weight upon it, and the blind Tigris had burst through. When he saw that, it grieved him. He summoned his soothsayers, magicians, and astrologers, among them al-Sāʾib, and said to them: The arch of my kingdom has split apart without any weight upon it, so look into its matter with what you know from your knowledge. The horizons of the sky were seized from them, and the earth grew dark, so what they saw did not pass for them. Al-Sāʾib spent the night on a dark night upon a hillock of ground, looking. He saw lightning from the direction of the Hijaz that spread out and reached the east. When morning came, he saw beneath his feet a green meadow. He said, in the manner of augury: If what I see is true, a dominion shall surely come forth from the Hijaz that reaches the east, and the earth shall flourish under it as best as it flourished under a king. When the soothsayers and astrologers were alone with one another, and they saw what had befallen them, and al-Sāʾib saw what he saw, they said to one another: By Allah, nothing came between you and your knowledge except a matter that came from heaven. Surely a prophet will be sent, or he has been sent, who will strip this king of his kingdom and break it. If you announce to Kisrā the breaking of his kingdom, he will surely kill you. So they agreed to conceal the matter from him. They said to him: We have looked and found that the setting of the blind Tigris and the arch of the kingdom was placed under ill-omened stars. When night and day alternated and the ill-omened stars fell into their positions, everything placed upon them vanished. We will calculate for you a calculation upon which you can place your building, and it will not vanish. So they calculated and ordered him to build. He built the blind Tigris in eight months and spent great sums of money on it until he finished it. When he finished, he said to them: Shall I sit upon its wall? They said: Yes. So he sat among his nobles and satraps. While he was thus, the Tigris split open and that building came out from beneath him, and he did not come out except with his last breath. When they brought him out, he gathered his soothsayers, magicians, and astrologers and killed about a hundred of them. He said to them: I brought you near and gave you money, yet you betray me? They said: O king, we erred as those before us erred. Then they calculated for him and ordered him to build. He built it and finished it. They ordered him to sit upon it, but he feared to sit upon it. So he mounted and rode over the building. While he was riding, it split open again, and he was not rescued except with his last breath. He summoned them and said: I will surely kill you unless you tell me the truth. So they told him the truth and informed him of the matter. He said: Woe to you! Why did you not make that clear to me, so that I might see in it what I see? They said: Fear prevented us. So he left them. Ibn Jarīr narrated in his Tārīkh, and al-Bayhaqī and Abū Nuʿaym both in al-Dalāʾil, and al-Kharāʾiṭī, from Makhzūm b. Hāniʾ, from his father, who had reached one hundred and fifty years of age, who said: On the night in which the Messenger of Allah ﷺ was born, the īwān of Kisrā trembled, and fourteen battlements fell from it. The fire of Persia was extinguished, and it had not been extinguished for a thousand years before that. The lake of Sāwah sank. The mawbadhān saw refractory camels leading noble Arab horses that had crossed the Tigris and spread through its lands. When morning came, Kisrā was terrified by that, and he bore it with courage. Then he saw that he should not keep that from his ministers and satraps when his patience was exhausted. So he gathered them, put on the crown of his kingdom, sat on his throne, and sent for them. When they gathered before him, he said: Do you know why I have sent for you? They said: No, unless you inform us of that. While they were thus, a letter came to him about the extinguishing of the fire of Persia, and his grief increased upon grief. Then he told them what had frightened him. The mawbadhān said: I, may Allah set the kingdom aright, saw something this night. He related to them his vision of the camels. He said: What could this be, O mawbadhān? He was the most knowledgeable of them in their own estimation. He said: An event from the direction of the Arabs. At that, Kisrā wrote: From the king of kings, Kisrā, to al-Nuʿmān b. al-Mundhir: Now then, send me someone knowledgeable about what I wish to ask him. So he sent to him ʿAbd al-Masīḥ b. ʿAmr b. Ḥassān b. Buqaylah—with a ḍammah on the bāʾ, a fatḥah on the qāf, and a sukūn on the yāʾ—al-Ghassānī. When he came to him, he said: Do you have knowledge of what I wish to ask you? He said: The king may ask me or the king may inform me. If I have knowledge of it, I will tell him; otherwise I will direct him to one who knows it. He said: So he informed him. He said: Knowledge of that is with a maternal uncle of mine who dwells in the eastern parts of Syria, called Saṭīḥ. He said: Go to him, ask him, and bring me the interpretation of what he has. So ʿAbd al-Masīḥ set out until he came to Saṭīḥ, who was on the verge of death. He greeted him and saluted him, but he did not return an answer. So ʿAbd al-Masīḥ began to say: Is the noble chief of Yemen deaf, or does he hear... in verses he mentioned. When Saṭīḥ heard his words, he opened his eyes and said: ʿAbd al-Masīḥ, on a swift camel, has come to Saṭīḥ, who is at the point of the grave. The king of the sons of Sāsān has sent you because of the trembling of the īwān, the extinguishing of the fires, and the vision of the mawbadhān. He saw refractory camels leading noble Arab horses that had crossed the Tigris and spread through its lands. O ʿAbd al-Masīḥ, when recitation increases, and the wielder of the staff appears, and the valley of Samāwah floods, and the lake of Sāwah sinks, then Syria will not be a Syria for Saṭīḥ. Kings and queens from among them will rule, as many as the battlements, and all that is to come is coming. Then Saṭīḥ died on the spot. ʿAbd al-Masīḥ came to Kisrā and informed him. He said: Until fourteen kings from among us rule, there will be matters and matters. Ten of them ruled in four years, and the rest ruled until the caliphate of ʿUthmān ؓ. May Allah, exalted be He, have mercy on the imam Abū ʿAbd Allāh Muḥammad b. Abī Zakariyyā Yaḥyā b. ʿAlī al-Shuqraṭisī when he said: The horizons shone for his birth, and the tidings of the unseen voices were joined in radiance and evening glow. And the palace of Kisrā crumbled from its foundations, and fell, broken at the edges, leaning. And the fire of Persia was not kindled, and it had not been extinguished for a thousand years, and the river of the people did not flow. The idols fell down for his birth, and piercing meteors were sent forth, pelting the jinn with flames. And [may Allah have mercy on] the imam Abū ʿAbd Allāh Muḥammad b. Saʿīd b. Ḥammād al-Dalāṣī, known as al-Būṣīrī, may Allah, exalted be He, have mercy on him, when he said: His birth revealed the excellence of his origin—O how excellent a beginning from him and an end! A day in which the Persians discerned that they had been warned of the coming of misery and vengeance. The īwān of Kisrā spent the night cracked asunder, like the assembly of Kisrā's companions, not rejoined. The fire was extinguished of breath from grief over him, and the river was distracted in eye, obstructed. It grieved Sāwah that its lake sank, and its water-seeker was turned back in rage when he thirsted. It is as if the fire had what the water had of moisture, in sorrow, and the water had what the fire had of flame. The jinn cried out and the lights were shining, and the truth appeared in meaning and in word. They were blind and deaf, so the proclamation of glad tidings was not heard, and the flashing of warning was not seen, after their soothsayer had told the peoples that their crooked religion would not be upheld, after they had witnessed in the horizon meteors falling, in accordance with what was on earth of idols, until he who was defeated from the path of truth among the devils became one following the tracks of another defeated one. He also said in his poem al-Hamziyyah: And a face like the sun from you, luminous, a radiant night unveiled it: the night of the birth which was for the religion a joy in its day and a pride. The tidings of the unseen voices followed one another: the Chosen One is born, and felicity is due. And the īwān of Kisrā crumbled, and were it not for a sign from you, the building would not have crumbled. And every fire-temple became such that in it was distress from its extinguishing and affliction. And springs for the Persians sank, so how could their fires be extinguished by them? Rejoice for Āminah in the favor by which Eve was ennobled. What is it to Eve that she carried Aḥmad, and that she was in labor with him? On the day when the daughter of Wahb attained by bearing him a glory that no women attained. She brought her people something better than what the Virgin Mary had carried before. The angels sniffed him when she gave birth to him, and her saying healed us: raising his head, and in that raising was a gesture toward every lordship, casting his glance to the sky, and the aim of an eye whose concern is loftiness and elevation. The bright stars leaned down to him and illuminated the regions with their light. And the palaces of Caesar in Syria appeared, seen by one whose abode is al-Baṭḥāʾ. Explanation of unusual words Kisrā, with a fatḥah on the kāf and a kasrah on it: the name of the king of Persia. The one in whose time the Prophet ﷺ was born was Anūshirwān b. Qabādh b. Fayrūz b. Yazdajird b. Bahrām Jūr. The one to whom the letter was written and who tore it up was Abarwīz b. Hurmuz Anūshirwān. The one who was killed in the time of ʿUthmān, and from whom the Muslims took the lands, was Yazdajird b. Shahriyār. Dijlah, with a kasrah on the unpointed dāl: the river of Baghdad. Thaʿlab, may Allah, exalted be He, have mercy on him, said: You say: I crossed Dijlah without the definite article. Bādhān: with a pointed dhāl. Inqaṣama: broke and separated one part from another. Iʿtāfa: In al-Nihāyah it says: al-ʿiyāfah is the augury of birds and the taking of omens from their names, sounds, and passing. It is said: ʿāfa yaʿīfu ʿayfan when he augurs, guesses, and opines. I say: what is meant here is guessing and opining. Irtajasa: shook and split. Al-rajas, with a fatḥah on the rāʾ and a sukūn on the jīm and with an unpointed sīn: the loud sound of thunder and of the bellowing of a camel. Al-īwān: of the pattern of dīwān, and it is also said of the pattern of kitāb: a vaulted building whose front is not closed. Al-azajj: a house built lengthwise. Its plural according to the first is awāwīn like dawāwīn, and īwānāt. According to the second: uwan like khiwān and khawan: a famous building at al-Madāʾin in the land of Iraq. It was a solid building constructed of large bricks and gypsum. Its thickness was a hundred cubits in a length like it. It trembled until its sound was heard, and it split, and fourteen battlements fell from it. The cause of that was not due to any flaw in its construction itself; rather Allah, exalted be He, willed that to be a lasting sign throughout time for His Prophet ﷺ. Al-mawbadhān: with a ḍammah on the mīm, then a silent wāw, and a fatḥah on the pointed bāʾ. Al-Ḥāfiẓ Shams al-Dīn b. Nāṣir al-Dīn al-Dimashqī, may Allah, exalted be He, have mercy on him, also reported its kasrah, and with a pointed dhāl: a name for the judge of the Magians, like the chief judge for the Muslims. Mushīḥ: with a pointed shīn and an unpointed ḥāʾ, of the pattern of mulīḥ. A camel is said to be mushḥāh when it is swift. Camels are a metaphor for people here. Al-hirāwah, with a kasrah on the hāʾ: the staff. Al-shurufāt, with a ḍammah on the rāʾ, a fatḥah on it, and a sukūn on it: the plural of shurfah, either as a diminutive of it, or because the plural of paucity may occur in place of the plural of multitude. Khamadat, with a fatḥah on the mīm and a kasrah on it, like naṣara and samiʿa. Ghāḍat, with a pointed ghayn and a pointed ḍād: sank. Khaylan ʿirāban, with a kasrah on the ʿayn. The ʿirāb horses are the opposite of barādhīn. A horse is ʿatīq if both its parents are Arab; if both are non-Arab, it is a birdhawn; if the father is Arab and the mother non-Arab, it is a hajīn; and if the opposite, it is a muqrif. Buḥayrat Sāwah: a lake with very wide sides. Al-Ṣarṣarī, may Allah, exalted be He, have mercy on him, said in one of his poems: It sank, and its sides used to exceed the mile. Another said: It was more than six parasangs, in which ships sailed and travel was made to the surrounding lands and cities. On the night of the birth, it became dry as if there had never been any water in it. Note: In some books it says: The lake of Tiberias sank. This is not known. The lake of Tiberias has not been proven to have had its water sink, and it remains to this day. Al-marāzibah, with a fatḥah on the mīm: the plural of marzubān, with a ḍammah on the zāy: the brave Persian horseman who is advanced over the people, below the king. Hālahu: frightened him. Ruʾyā without tanwīn. Ḥadatha, with a fatḥah on the ḥāʾ and the unpointed dāl, and with three forms: meaning occurred. Mashārif, with a fatḥah on the mīm, then a light pointed shīn, then an alif, then an rāʾ, then an fāʾ. Al-mashārif: the villages near the cities. It is also said: those between the lands of the countryside and the Arabian Peninsula. They were called that because they overlooked the cultivated land. So it is said in al-Nihāyah. In al-Ṣiḥāḥ it says: mashārif al-arḍ are its highlands. Ashfā: was on the verge. Anshaʾa, with a fatḥah on the hamzah at its beginning and end: began. Aṣumma: with the interrogative hamzah, then a ḍammah on the unpointed ṣād, then a doubled mīm, in the passive voice. Al-ghiṭrīf, with a pointed ghayn, then an unpointed ṭāʾ, then an rāʾ with a kasrah, then a yāʾ with two dots beneath, then an fāʾ: what is meant here is the chief. ʿAbd al-Masīḥ: in the nominative because it is the subject, and the prepositional phrase "on a camel" is the predicate. Awfā: was on the verge. Sāwah: a city between al-Rayy and Hamadhān. Al-Samāwah, with an unpointed sīn with a fatḥah, then a light mīm: a desert of Banū Kalb near Kufa, high ground with no stones, having length but no breadth. It was called al-Samāwah because of its loftiness, i.e., its height. Al-ṭafal, with two fatḥahs: the evening when the sun declines and its light decreases. The meaning of its declining is its approach to setting. Anqāḍ: narrated with a pointed ḍād and also with an unpointed ṣād. In both cases its meaning is: it fell. Al-arjāʾ: the sides. Al-mayal, with a fatḥah on the mīm and the yāʾ with two dots beneath. In al-Muḥkam it says: al-mayl, with a sukūn on the yāʾ, is in an event; al-mayal is in the natural disposition. Fāris: a proper name, like al-Furs, for a group of non-Arabs who were Magians worshiping fire. The fire-temples had custodians who tended them and took turns kindling them. Their flame was never extinguished, night or day, except on the night of his birth ﷺ, for they kindled it and it would not light. The kindling itself was negated even though they attempted to kindle it. This is the place of the amazing sign. If they had not attempted to kindle it, there would have been no sign for the birth of the Prophet ﷺ, and it would have happened by chance. That fire was extinguished despite their kindling it, and it had not been extinguished for a thousand years, which is the period of the Magians' worship of fire. Al-muḥayyā: the face. Asfarat: revealed. Gharrāʾ: the feminine of al-aghar, which is the chief and the bright white. Al-izdihāʾ: pride. Tawālat: followed one another. Al-hawātif: plural of hātif, which is one whose voice is heard but whose person is not seen. Tadāʿā: crumbled. ghadā with the unpointed dāl: it became. khumūd of the fire: the stilling of its flame while its embers were not extinguished; if it also went out, it was said: hamadat. Al-kurbah with ḍammah: the worry that seizes the soul. The question about the extinguishing of the fire of Persia by the waters of the springs that had sunk conveys astonishment at this matter and confirmation of its occurrence, and that this is among his signs ﷺ. Ramaqa something: he looked at it with a furtive glance. The marmā originally: the target at which the archer's arrow stops. What is meant is the limit that the sight reached. Al-shaʾn: the intent. Al-ʿuluww: elevation in place. Al-ʿalāʾ with fatḥah and lengthening: highness and nobility, and al-ʿulā with ḍammah and shortening has its meaning. Tarāʾat from seeing with the eye. Tarāʾā the two groups: some of them saw others. Qayṣar: one of the kings of the Romans. Al-baṭḥāʾ: al-abṭaḥ. Originally it is a wide watercourse with fine pebbles; what is meant here is the baṭḥāʾ of Makkah. Al-tashmīt: with the pointed letter, and it is permissible to leave it unpointed: that you say to the sneezer: may Allah have mercy on you. Al-shifāʾ with kasrah on the pointed shīn and lightening of the fāʾ, and it is said with fatḥah and doubling: the mother of ʿAbd al-Raḥmān b. ʿAwf ؓ.
Grades by grader
No grade is recorded for this wording.