Tarikh (al-Tabari) 897
Some matters that occurred between the Messenger ﷺ and the Jews, Christians, and hypocrites in al-Madinah al-Munawwarah
[ سُؤَالُ الْيَهُودِ الرَّسُولَ وَإِجَابَتُهُ لَهُمْ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ ( عَبْدِ ) الرَّحْمَنِ بْنِ أَبِي حُسَيْنٍ الْمَكِّيُّ، عَنْ شَهْرِ بْنِ حَوْشَبٍ الْأَشْعَرِيِّ: أَنَّ نَفَرًا مِنْ أَحْبَارِ يَهُودَ جَاءُوا رَسُولَ اللَّهِ ﷺ، فَقَالُوا: يَا مُحَمَّدُ، أَخْبِرْنَا عَنْ أَرْبَعٍ نَسْأَلُكَ عَنْهُنَّ، فَإِنْ فَعَلْتَ ذَلِكَ اتَّبَعْنَاكَ وَصَدَّقْنَاكَ، وَآمَنَّا بِكَ. قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: عَلَيْكُمْ بِذَلِكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ لَئِنْ أَنَا أَخْبَرْتُكُمْ بِذَلِكَ لَتُصَدِّقُنَّنِي، قَالُوا: نَعَمْ، قَالَ: فَاسْأَلُوا عَمَّا بَدَا لَكُمْ، قَالُوا: فَأَخْبِرْنَا كَيْفَ يُشْبِهُ الْوَلَدُ أُمَّهُ، وَإِنَّمَا النُّطْفَةُ مِنْ الرَّجُلِ ؟ قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: أُنْشِدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّ نُطْفَةَ الرَّجُلِ بَيْضَاءُ غَلِيظَةٌ، وَنُطْفَةَ الْمَرْأَةِ صَفْرَاءُ رَقِيقَةٌ، فَأَيَّتُهُمَا عَلَتْ صَاحِبَتَهَا كَانَ لَهَا الشَّبَهُ ؟ قَالُوا: اللَّهُمَّ نَعَمْ؛ قَالُوا: فَأَخْبِرْنَا كَيْفَ نَوْمُكَ ؟ فَقَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّ نَوْمَ الَّذِي تَزْعُمُونَ أَنِّي لَسْتُ بِهِ تَنَامُ عَيْنُهُ وَقَلْبُهُ يَقْظَانُ ؟ فَقَالُوا: اللَّهُمَّ نَعَمْ، قَالَ: فَكَذَلِكَ نَوْمِي، تَنَامُ عَيْنِيَّ وَقَلْبِي يَقْظَانُ، قَالُوا: فَأَخْبِرْنَا عَمَّا حَرَّمَ إسْرَائِيلُ عَلَى نَفْسِهِ ؟ قَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّهُ كَانَ أَحَبُّ الطَّعَامِ وَالشَّرَابِ إلَيْهِ أَلْبَانَ الْإِبِلِ وَلُحُومَهَا، وَأَنَّهُ اشْتَكَى شَكْوَى، فَعَافَاهُ اللَّهُ مِنْهَا، فَحَرَّمَ عَلَى نَفْسِهِ أَحَبَّ الطَّعَامِ وَالشَّرَابِ إلَيْهِ شُكْرًا لِلَّهِ، فَحَرَّمَ عَلَى نَفْسِهِ لُحُومَ الْإِبِلِ وَأَلْبَانَهَا ؟ قَالُوا: اللَّهُمَّ نَعَمْ، قَالُوا: فَأَخْبِرْنَا عَنْ الرُّوحِ ؟ قَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَهُ جِبْرِيلُ، وَهُوَ الَّذِي يَأْتِينِي ؟ قَالُوا: اللَّهُمَّ نَعَمْ، وَلَكِنَّهُ يَا مُحَمَّدُ لَنَا عَدُوٌّ، وَهُوَ مَلَكٌ، إنَّمَا يَأْتِي بِالشِّدَّةِ وَبِسَفْكِ الدِّمَاءِ، وَلَوْلَا ذَلِكَ لَاتَّبَعْنَاكَ، قَالَ: فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ: قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ إلَى قَوْلِهِ تَعَالَى: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ وَلَمَّا جَاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ أَيْ السِّحْرُ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ. وَفِي رِوَايَةٍ فَقَالُوا: يَا أَبَا الْقَاسِمِ نَسْأَلُكَ عَنْ خَمْسَةِ أَشْيَاءَ. وَذَكَرَ نَحْوَ مَا تَقَدَّمَ. وَزَادَ: قَالُوا: أَخْبِرْنَا عَنْ هَذَا الرَّعْدِ. قَالَ: "مَلَكٌ مِنْ مَلَائِكَةِ اللَّهِ عَزَّ وَجَلَّ، مُوَكَّلٌ بِالْحِسَابِ، بِيَدِهِ- أَوْ قَالَ: فِي يَدِهِ- مِخْرَاقٌ مِنْ نَارٍ يَزْجُرُ بِهِ السَّحَابَ فَيَسُوقُهُ حَيْثُ أَمَرَهُ اللَّهُ". قَالُوا: فَمَا هَذَا الصَّوْتُ؟ قَالَ: "صَوْتُهُ". قَالُوا: صَدَقْتَ. وَرَوَى الْإِمَامُ أَحْمَدُ، وَالْبَزَّارُ، وَالطَّبَرَانِيُّ عَنِ ابْنِ مَسْعُودٍ ؓ أَنَّ يَهُودِيًّا قَالَ: يَا مُحَمَّدُ مِمَّ يُخْلَقُ الْإِنْسَانُ؟ قَالَ: "يَا يَهُودِيُّ، يُخْلَقُ مِنْ كُلٍّ مِنْ نُطْفَةِ الرَّجُلِ وَمِنْ نُطْفَةِ الْمَرْأَةِ، أَمَّا نُطْفَةُ الرَّجُلِ فَنُطْفَةٌ غَلِيظَةٌ مِنْهَا الْعَظْمُ وَالْعَصَبُ، وَأَمَّا نُطْفَةُ الْمَرْأَةِ فَنُطْفَةٌ رَقِيقَةٌ مِنْهَا اللَّحْمُ وَالدَّمُ". فَقَالَ الْيَهُودِيُّ: هَكَذَا كَانَ يَقُولُ مَنْ كَانَ قَبْلَكَ. وَرَوَى التِّرْمِذِيُّ، وَالنَّسَائِيُّ، وَابْنُ مَاجَهْ، وَالْحَاكِمُ وَصَحَّحَهُ، وَالْبَيْهَقِيُّ، وَأَبُو نُعَيْمٍ عَنْ صَفْوَانَ بْنِ عَسَّالٍ- بِعَيْنٍ فَسِينٍ مُشَدَّدَةٍ مَفْتُوحَتَيْنِ مُهْمَلَتَيْنِ- قَالَ: "قَالَ يَهُودِيٌّ لِصَاحِبِهِ: اذْهَبْ بِنَا إِلَى هَذَا النَّبِيِّ فَنَسْأَلُهُ. فَقَالَ لَهُ صَاحِبُهُ: لَا تَقُلْ نَبِيٌّ، فَإِنَّهُ لَوْ سَمِعَكَ تَقُولُ نَبِيٌّ كَانَ لَهُ أَرْبَعَةُ أَعْيُنٍ، فَانْطَلَقَا إِلَى رَسُولِ اللَّهِ ﷺ فَسَأَلَاهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ [الْإِسْرَاءِ 101] فَقَالَ: "لَا تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ، وَلَا تَزْنُوا، وَلَا تَسْرِقُوا، وَلَا تَسْحَرُوا، وَلَا تَمْشُوا بِبَرِيءٍ إِلَى ذِي سُلْطَانٍ فَيَقْتُلَهُ، وَلَا تَأْكُلُوا الرِّبَا، وَلَا تَقْذِفُوا مُحْصَنَةً، وَلَا تَفِرُّوا مِنَ الزَّحْفِ، وَعَلَيْكُمْ يَا مَعْشَرَ الْيَهُودِ خَاصَّةً أَلَّا تَعْدُوا فِي السَّبْتِ". فَقَبَّلَا يَدَيْهِ وَرِجْلَيْهِ وَقَالَا: "نَشْهَدُ أَنَّكَ نَبِيٌّ". قَالَ: "فَمَا يَمْنَعُكُمَا أَنْ تُسْلِمَا" ؟ فَقَالَا: "إِنَّ دَاوُدَ دَعَا اللَّهَ أَلَّا يَزَالَ فِي ذُرِّيَّتِهِ نَبِيٌّ، وَإِنَّا نَخَافُ إِنْ أَسْلَمْنَا أَنْ تَقْتُلَنَا يَهُودُ". وَرَوَى مُسْلِمٌ عَنْ ثَوْبَانَ ؓ قَالَ: كُنْتُ عِنْدَ النَّبِيِّ ﷺ، فَجَاءَ حَبْرٌ مِنَ الْيَهُودِ فَقَالَ: أَيْنَ النَّاسُ يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: "فِي ظُلْمَةٍ دُونَ الْجِسْرِ". قَالَ: فَمَنْ أَوَّلُ النَّاسِ إِجَازَةً؟ قَالَ: "فُقَرَاءُ الْمُهَاجِرِينَ". فَقَالَ: فَمَا تُحْفَتُهُمْ حِينَ يَدْخُلُونَ الْجَنَّةَ؟ قَالَ: "زِيَادَةُ كَبِدِ نُونٍ". قَالَ: "فَمَا غِذَاؤُهُمْ عَلَى أَثَرِهِ" ؟ قَالَ: "يُنْحَرُ لَهُمْ ثَوْرُ الْجَنَّةِ الَّذِي كَانَ يَأْكُلُ مِنْ أَطْرَافِهَا". قَالَ: فَمَا شَرَابُهُمْ عَلَيْهِ؟ قَالَ: "مِنْ عَيْنٍ فِيهَا تُسَمَّى سَلْسَبِيلًا". قَالَ: صَدَقْتَ. قَالَ: وَجِئْتُ أَسْأَلُ عَنْ شَيْءٍ لَا يَعْلَمُهُ أَحَدٌ مِنْ أَهْلِ الْأَرْضِ إِلَّا نَبِيٌّ أَوْ رَجُلٌ أَوْ رَجُلَانِ، جِئْتُ أَسْأَلُ عَنِ الْوَلَدِ. قَالَ: "مَاءُ الرَّجُلِ أَبْيَضُ وَمَاءُ الْمَرْأَةِ أَصْفَرُ، فَإِذَا اجْتَمَعَا فَعَلَا مَنِيُّ الرَّجُلِ مَنِيَّ الْمَرْأَةِ فَذَكَرٌ بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ، وَإِذَا عَلَا مَنِيُّ الْمَرْأَةِ مَنِيَّ الرَّجُلِ فَأُنْثَى بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ". قَالَ الْيَهُودِيُّ: صَدَقْتَ وَإِنَّكَ لَنَبِيٌّ. ثُمَّ انْصَرَفَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّهُ سَأَلَنِي عَنْ هَذَا الَّذِي سَأَلَنِي عَنْهُ، وَمَا أَعْلَمُ شَيْئًا مِنْهُ حَتَّى أَنْبَأَنِي اللَّهُ عَزَّ وَجَلَّ". وَرَوَى ابْنُ أَبِي شَيْبَةَ، وَأَحْمَدُ بْنُ مَنِيعٍ، وَعَبْدُ بْنُ حُمَيْدٍ، وَالنَّسَائِيُّ فِي "الْكُبْرَى"، وَالطَّبَرَانِيُّ بِسَنَدٍ صَحِيحٍ عَنْ زَيْدِ بْنِ أَرْقَمَ ؓ قَالَ: جَاءَ رَجُلٌ مِنَ الْيَهُودِ يُقَالُ لَهُ ثَعْلَبَةُ بْنُ الْحَارِثِ فَقَالَ: يَا أَبَا الْقَاسِمِ أَتَزْعُمُ أَنَّ أَهْلَ الْجَنَّةِ يَأْكُلُونَ وَيَشْرَبُونَ؟ وَقَالَ الْيَهُودِيُّ لِأَصْحَابِهِ: إِنْ أَقَرَّ بِهَا خَصِمْتُهُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "تُؤْمِنُ بِشَجَرِ الْمِسْكِ" ؟ قَالَ: نَعَمْ. قَالَ: "وَتَجِدُهَا فِي كِتَابِكُمْ" ؟ قَالَ: نَعَمْ. قَالَ: "وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ لَيُعْطَى قُوَّةَ مِائَةِ رَجُلٍ إِلَى الْمَطْعَمِ وَالْمَشْرَبِ وَالْجِمَاعِ". فَقَالَ الْيَهُودِيُّ: الَّذِي يَأْكُلُ وَيَشْرَبُ يَكُونُ لَهُ الْحَاجَةُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "حَاجَتُهُمْ عَرَقٌ يَفِيضُ مِنْ جُلُودِهِمْ مِثْلُ رِيحِ الْمِسْكِ، فَتَضْمُرُ بُطُونُهُمْ". وَرَوَى سَعِيدُ بْنُ مَنْصُورٍ وَأَبُو يَعْلَى، وَابْنُ جَرِيرٍ، وَابْنُ أَبِي حَاتِمٍ، وَالْبَزَّارُ، وَالْحَاكِمُ، وَالْبَيْهَقِيُّ، وَابْنُ جَرِيرٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ؓ قَالَ: أَتَى النَّبِيَّ ﷺ يَهُودِيٌّ فَقَالَ: يَا مُحَمَّدُ، أَخْبِرْنِي عَنِ النُّجُومِ الَّتِي رَآهَا يُوسُفُ عَلَيْهِ السَّلَامُ سَاجِدَةً لَهُ مَا أَسْمَاؤُهَا؟ فَلَمْ يُجِبْهُ بِشَيْءٍ. فَنَزَلَ عَلَيْهِ جِبْرِيلُ فَأَخْبَرَهُ [بِأَسْمَائِهَا]. فَبَعَثَ إِلَى الْيَهُودِيِّ وَقَالَ لَهُ: "أَتُسْلِمُ إِنْ أَخْبَرْتُكَ بِأَسْمَائِهَا" ؟ قَالَ: نَعَمْ، فَقَالَ: " [هِيَ]: حَرْثَانُ وَطَارِقٌ وَالذَّيَّالُ وَذُو الْكَنَفَاتِ وَذُو الْفَرْغِ وَوَثَّابٌ وَعَمُودَانِ وَقَابِسٌ وَالضَّرُوجُ وَالْمُصَبِّحُ وَالْفَلِيقُ وَالضِّيَاءُ وَالنُّورُ. رَآهَا يُوسُفُ عَلَيْهِ السَّلَامُ فِي أُفُقِ السَّمَاءِ سَاجِدَةً لَهُ". فَقَالَ الْيَهُودِيُّ: هَذِهِ وَاللَّهِ أَسْمَاؤُهَا. قَالَ الْحَكَمُ بْنُ ظُهَيْرٍ أَحَدُ رُوَاتِهِ: الضِّيَاءُ هُوَ الشَّمْسُ وَهُوَ أَبُوهُ، وَالنُّورُ هُوَ الْقَمَرُ وَهِيَ أُمُّهُ. قَالَ الْحَافِظُ فِي حَاشِيَةٍ كَتَبَهَا عَلَى "مَجْمَعِ الزَّوَائِدِ": رَأَيْتُ فِي نُسْخَةٍ مُصَحَّحَةٍ أَنَّهُ مِنْ ضُعَفَاءِ الْعُقَيْلِيِّ. سُؤَالِ الْيَهُودِ رَسُولَ اللَّهِ ﷺ عَنِ الرُّوحِ رَوَى الْإِمَامُ أَحْمَدُ وَالشَّيْخَانِ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ جَرِيرٍ وَابْنُ الْمُنْذِرِ وَغَيْرُهُمْ عَنِ ابْنِ مَسْعُودٍ ؓ أَنَّهُ قَالَ: "كُنْتُ أَمْشِي مَعَ رَسُولِ اللَّهِ ﷺ فِي حَرْثِ الْمَدِينَةِ- وَفِي لَفْظٍ: حَرْثِ الْأَنْصَارِ، وَفِي لَفْظٍ: فِي نَخْلٍ- وَهُوَ مُتَوَكِّئٌ عَلَى عَسِيبٍ- وَفِي لَفْظٍ: وَمَعَهُ جَرِيدَةٌ- إِذْ مَرَّ الْيَهُودُ- وَفِي لَفْظٍ: إِذْ مَرَّ بِنَفَرٍ مِنَ الْيَهُودِ- فَقَالَ بَعْضُهُمْ لِبَعْضٍ: سَلُوهُ عَنِ الرُّوحِ، وَقَالَ بَعْضُهُمْ: لَا تَسْأَلُوهُ، لَا يُسْمِعُكُمْ مَا تَكْرَهُونَ-وَفِي لَفْظٍ: لَا يَسْتَقْبِلُكُمْ بِشَيْءٍ تَكْرَهُونَهُ- فَقَالَ بَعْضُهُمْ لِبَعْضٍ: لَنَسْأَلَنَّهُ، فَقَامَ إِلَيْهِ رَجُلٌ- وَفِي لَفْظٍ: فَقَامُوا إِلَيْهِ فَقَالُوا: "يَا مُحَمَّدُ" - وَفِي لَفْظٍ: "يَا أَبَا الْقَاسِمِ مَا الرُّوحُ" ؟ - وَفِي لَفْظٍ: "فَأَخْبِرْنَا عَنِ الرُّوحِ، كَيْفَ تُعَذَّبُ الرُّوحُ الَّذِي فِي الْجَسَدِ؟ وَإِنَّمَا الرُّوحُ مِنَ اللَّهِ عَزَّ وَجَلَّ" فَسَكَتَ- وَفِي لَفْظٍ: فَمَا زَالَ مُتَّكِئًا عَلَى الْعَسِيبِ، فَعَلِمْتُ أَنَّهُ يُوحَى إِلَيْهِ، فَتَأَخَّرْتُ، فَلَمَّا نَزَلَ الْوَحْيُ قَالَ: وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحِ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنْ الْعِلْمِ إِلا قَلِيلا. [الْإِسْرَاءِ: 85] وَفِي رِوَايَةٍ عِنْدَ ابْنِ جَرِيرٍ بِسَنَدٍ رِجَالُهُ ثِقَاتٌ عَنْ مُغِيرَةَ عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنِ ابْنِ مَسْعُودٍ ؓ: فَقَالُوا: "هَكَذَا نَجِدُهُ فِي كِتَابِنَا". فَقَالَ بَعْضُهُمْ لِبَعْضٍ: "وَقَدْ قُلْنَا لَكُمْ: لَا تَسْأَلُوهُ". تَنْبِيهَاتٌ الْأَوَّلُ: دَلَّ حَدِيثُ ابْنِ مَسْعُودٍ عَلَى أَنَّ نُزُولَ هَذِهِ الْآيَةِ كَانَ بِالْمَدِينَةِ، وَرَوَى الْإِمَامُ أَحْمَدُ وَالتِّرْمِذِيُّ وَصَحَّحَهُ، وَالنَّسَائِيُّ وَابْنُ حِبَّانَ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَتْ قُرَيْشٌ لِيَهُودَ: أَعْطُونَا شَيْئًا نَسْأَلُ عَنْهُ هَذَا الرَّجُلَ. فَقَالُوا: سَلُوهُ عَنِ الرُّوحِ. فَنَزَلَتْ: وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحِ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنْ الْعِلْمِ إِلا قَلِيلا. قَالُوا: "أُوتِينَا عِلْمًا كَثِيرًا. أُوتِينَا التَّوْرَاةَ، وَمَنْ أُوتِيَ التَّوْرَاةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا". فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا [الْكَهْفِ 109] سَنَدُ رِجَالِهِ رِجَالُ صَحِيحِ مُسْلِمٍ، وَرَوَاهُ ابْنُ إِسْحَاقَ مِنْ وَجْهٍ آخَرَ نَحْوَهُ، وَسَبَقَ فِي بَابِ امْتِحَانِ الْمُشْرِكِينَ رَسُولَ اللَّهِ ﷺ بِأَشْيَاءَ لَا يَعْرِفُهَا إِلَّا نَبِيٌّ. وَرَوَى ابْنُ إِسْحَاقَ وَابْنُ جَرِيرٍ عَنْ عَطَاءِ بْنِ يَسَارٍ قَالَ: نَزَلَتْ بِمَكَّةَ: وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلا قَلِيلا فَلَمَّا هَاجَرَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ أَتَاهُ أَحْبَارُ يَهُودَ فَقَالُوا: يَا مُحَمَّدُ، بَلَغَنَا أَنَّكَ تَقُولُ: وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلا قَلِيلا أَفَعَنَيْتَنَا أَمْ عَنَيْتَ قَوْمَكَ؟ قَالَ: "لَا بَلْ عَنَيْتُكُمْ". فَقَالُوا: "إِنَّكَ تَتْلُو أَنَّا أُوتِينَا التَّوْرَاةَ وَفِيهَا تِبْيَانُ كُلِّ شَيْءٍ". فَقَالَ رَسُولُ اللَّهِ ﷺ: "هِيَ فِي عِلْمِ اللَّهِ قَلِيلٌ، وَقَدْ آتَاكُمُ اللَّهُ مَا إِنْ عَمِلْتُمْ بِهِ انْتَفَعْتُمْ"، وَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: وَلَوْ أَنَّمَا فِي الأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللَّهِ إِنَّ اللَّهِ عَزِيزٌ حَكِيمٌ، مَا خَلْقُكُمْ وَلا بَعْثُكُمْ إِلا كَنَفْسٍ وَاحِدَةٍ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ. [لُقْمَانَ 27، 28] وَدَلَّ حَدِيثُ ابْنِ مَسْعُودٍ، وَأَثَرُ عَطَاءٍ أَنَّ الْآيَةَ نَزَلَتْ بِمَكَّةَ، وَجُمِعَ بَيْنَهُمَا وَبَيْنَ حَدِيثِ ابْنِ مَسْعُودٍ ؓ بِتَعَدُّدِ النُّزُولِ، وَيُحْمَلُ سُكُوتُهُ فِي الْمَرَّةِ الثَّانِيَةِ عَلَى تَوَقُّعِ مَزِيدِ بَيَانٍ فِي ذَلِكَ إِنْ سَاغَ ذَلِكَ، وَإِلَّا فَمَا فِي الصَّحِيحِ أَصَحُّ. وَقَالَ الشَّيْخُ رَحِمَهُ اللَّهُ تَعَالَى فِي "الْإِتْقَانِ": "إِذَا اسْتَوَى الْإِسْنَادَانِ فِي الصِّحَّةِ فَيُرَجَّحُ أَحَدُهُمَا بِكَوْنِ رَاوِيهِ حَاضِرَ الْقِصَّةِ أَوْ نَحْوِ ذَلِكَ مِنْ وُجُوهِ التَّرْجِيحَاتِ"، ثُمَّ ذَكَرَ [مِثَالًا لَهُ] حَدِيثَ ابْنِ مَسْعُودٍ وَحَدِيثَ ابْنِ عَبَّاسٍ الْمَذْكُورَيْنِ. ثُمَّ قَالَ: "فَهَذَا- أَيْ حَدِيثُ ابْنِ عَبَّاسٍ- يَقْتَضِي أَنَّ الْآيَةَ نَزَلَتْ بِمَكَّةَ، وَالْحَدِيثُ الْأَوَّلُ خِلَافُهُ". وَقَدْ رَجَّحَ أَنَّ مَا رَوَاهُ الْبُخَارِيُّ أَصَحُّ مِنْ غَيْرِهِ، وَبِأَنَّ ابْنَ مَسْعُودٍ كَانَ حَاضِرَ الْقِصَّةِ. الثَّانِي: قَالَ أَبُو نُعَيْمٍ: "قِيلَ: مِنْ عَلَامَاتِ نُبُوَّةِ سَيِّدِنَا مُحَمَّدٍ ﷺ فِي الْكُتُبِ الْمُنَزَّلَةِ أَنَّهُ إِذَا سُئِلَ عَنِ الرُّوحِ فَوَّضَ الْعِلْمَ بِحَقِيقَتِهَا إِلَى مُنْشِئِهَا وَبَارِئِهَا، وَأَمْسَكَ عَمَّا خَاضَتْ فِيهِ الْفَلَاسِفَةُ وَأَهْلُ الْمَنْطِقِ الْقَائِلُونَ بِالْحَدْسِ وَالتَّخْمِينِ، فَامْتَحَنَهُ الْيَهُودُ بِالسُّؤَالِ عَنْهَا لِيَقِفُوا مِنْهُ عَلَى نَعْتِهِ الْمُثْبَتِ عِنْدَهُمْ فِي كِتَابِهِمْ، فَوَافَقَ كِتَابُهُ مَا ثَبَتَ فِي كُتُبِهِمْ". [ سُؤَالُهُمْ لَهُ ﷺ عَنْ ذِي الْقَرْنَيْنِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حُيَيُّ بْنُ أَخْطَبَ، وَكَعْبُ بْنُ أَسَدٍ، وَأَبُو رَافِعٍ، وَأَشْيَعُ، وَشَمْويِلُ بْنُ زَيْدٍ، لِعَبْدِ اللَّهِ بْنِ سَلَامٍ حِينَ أَسْلَمَ: مَا تَكُونُ النُّبُوَّةُ فِي الْعَرَبِ وَلَكِنَّ صَاحِبَكَ مَلَكٌ. ثُمَّ جَاءُوا رَسُولَ اللَّهِ ﷺ فَسَأَلُوهُ عَنْ ذِي الْقَرْنَيْنِ فَقَصَّ عَلَيْهِمْ مَا جَاءَهُ مِنْ اللَّهِ تَعَالَى فِيهِ، مِمَّا كَانَ قَصَّ عَلَى قُرَيْشٍ، وَهُمْ كَانُوا مِمَّنْ أَمَرَ قُرَيْشًا أَنْ يَسْأَلُوا رَسُولَ اللَّهِ ﷺ عَنْهُ، حَيْنَ بَعَثُوا إلَيْهِمْ النَّضْرَ بْنَ الْحَارِثِ، وعُتْبَةَ بْنَ أَبِي مُعَيْطٍ.
Translation
✧ [The Jews’ questioning of the Messenger and his answer to them ﷺ ] Ibn Isḥāq said: ʿAbd Allāh b. (ʿAbd) al-Raḥmān b. Abī Ḥusayn al-Makkī narrated to me, from Shahr b. Ḥawshab al-Ashʿarī: that a group of the Jewish rabbis came to the Messenger of God ﷺ and said, “O Muḥammad, tell us about four things we will ask you. If you do that, we will follow you and believe you, and we will have faith in you.” He said: So the Messenger of God ﷺ said to them, “For that, on you is the covenant of God and His pledge: if I tell you about that, you will surely believe me.” They said, “Yes.” He said, “Then ask about whatever occurs to you.” They said, “Tell us how the child resembles its mother, when the fluid is only from the man?” He said: So the Messenger of God ﷺ said to them, “I adjure you by God and by His days among the Children of Israel, do you know that the man’s fluid is white and thick, and the woman’s fluid is yellow and thin, and whichever of the two prevails over its companion, the resemblance belongs to it?” They said, “By God, yes.” They said, “Then tell us how your sleep is?” He said, “I adjure you by God and by His days among the Children of Israel, do you know that the sleep of the one whom you claim I am not, his eye sleeps while his heart is awake?” They said, “By God, yes.” He said, “So likewise is my sleep: my eyes sleep while my heart is awake.” They said, “Then tell us about what Israel forbade upon himself?” He said, “I adjure you by God and by His days among the Children of Israel, do you know that the food and drink most beloved to him was the milk of camels and their meat, and that he fell ill with an illness from which God healed him, so he forbade upon himself the food and drink most beloved to him, in gratitude to God, so he forbade upon himself the meat of camels and their milk?” They said, “By God, yes.” They said, “Then tell us about the Spirit?” He said, “I adjure you by God and by His days among the Children of Israel, do you know that it is Gabriel, and he is the one who comes to me?” They said, “By God, yes, but he, O Muḥammad, is an enemy to us, and he is an angel who brings severity and bloodshed, and were it not for that we would have followed you.” He said: So God, mighty and majestic, revealed concerning them: Say, whoever is an enemy to Gabriel—for he brought it down upon your heart by God’s permission, confirming what was before it, and as guidance and good tidings for the believers, up to His saying, exalted is He: Or is it that whenever they made a covenant, a party of them cast it aside? Rather, most of them do not believe. And when there came to them a messenger from God confirming what was with them, a party of those who had been given the Scripture cast the Scripture of God behind their backs as if they did not know. And they followed what the devils recited over the kingdom of Solomon, that is, sorcery; and Solomon did not disbelieve, but the devils disbelieved, teaching people sorcery. In another version, they said, “O Abū al-Qāsim, we ask you about five things,” and he mentioned similar to what preceded, and added: They said, “Tell us about this thunder.” He said, “An angel from the angels of God, mighty and majestic, entrusted with the reckoning. In his hand—or he said: in his hand—is a whip of fire with which he drives the clouds and leads them wherever God commands him.” They said, “Then what is this sound?” He said, “His voice.” They said, “You have spoken the truth.” Imām Aḥmad, al-Bazzār, and al-Ṭabarānī narrated from Ibn Masʿūd ؓ that a Jew said, “O Muḥammad, from what is man created?” He said, “O Jew, he is created from both: from the man’s fluid and from the woman’s fluid. As for the man’s fluid, it is a thick fluid from which come bone and sinew; and as for the woman’s fluid, it is a thin fluid from which come flesh and blood.” The Jew said, “Thus did the one before you say.” Al-Tirmidhī, al-Nasāʾī, Ibn Mājah, al-Ḥākim—who declared it sound—al-Bayhaqī, and Abū Nuʿaym narrated from Ṣafwān b. ʿAssāl—with ʿayn and sīn, both doubled and unpointed—who said: “A Jew said to his companion, ‘Come with us to this prophet so we may ask him.’ His companion said to him, ‘Do not say prophet, for if he hears you say prophet, he will have four eyes.’ So they went to the Messenger of God ﷺ and asked him about the saying of God, mighty and majestic: And We certainly gave Moses nine clear signs [al-Isrāʾ 101]. He said, ‘Do not associate anything with God, do not kill the soul which God has forbidden except by right, do not commit adultery, do not steal, do not practice sorcery, do not walk with an innocent person to a man of authority so that he kills him, do not consume usury, do not slander chaste women, and do not flee from the battlefield; and upon you, O assembly of Jews, specifically, that you not transgress in the Sabbath.’” So they kissed his hands and feet and said, “We bear witness that you are a prophet.” He said, “Then what prevents you from submitting?” They said, “David prayed to God that there should not cease to be a prophet among his progeny, and we fear that if we submit, the Jews will kill us.” Muslim narrated from Thawbān ؓ who said: I was with the Prophet ﷺ when a rabbi of the Jews came and said, “Where will the people be on the day when the earth is changed to other than the earth?” The Messenger of God ﷺ said, “In darkness short of the bridge.” He said, “Then who will be the first of the people to cross?” He said, “The poor among the emigrants.” He said, “Then what is their gift when they enter Paradise?” He said, “An extra portion of the liver of the whale.” He said, “Then what is their food after it?” He said, “The bull of Paradise, which used to eat from its edges, will be slaughtered for them.” He said, “Then what is their drink upon it?” He said, “From a spring therein called Salsabīl.” He said, “You have spoken the truth.” He said, “And I came to ask about something which no one on earth knows except a prophet, or one man, or two men. I came to ask about the child.” He said, “The man’s fluid is white, and the woman’s fluid is yellow. When they meet, if the man’s semen prevails over the woman’s semen, it is male by God’s permission, mighty and majestic; and if the woman’s semen prevails over the man’s semen, it is female by God’s permission, mighty and majestic.” The Jew said, “You have spoken the truth, and you are indeed a prophet.” Then he departed. The Messenger of God ﷺ said, “He asked me about this that he asked me, and I knew nothing of it until God, mighty and majestic, informed me.” Ibn Abī Shaybah, Aḥmad b. Manīʿ, ʿAbd b. Ḥumayd, al-Nasāʾī in al-Kubrā, and al-Ṭabarānī narrated with a sound chain from Zayd b. Arqam ؓ who said: A man of the Jews called Thaʿlabah b. al-Ḥārith came and said, “O Abū al-Qāsim, do you claim that the people of Paradise eat and drink?” The Jew said to his companions, “If he acknowledges it, I will refute him.” The Messenger of God ﷺ said, “Do you believe in the tree of musk?” He said, “Yes.” He said, “And do you find it in your Book?” He said, “Yes.” He said, “By the One in whose hand is my soul, one of them will be given the strength of a hundred men in eating, drinking, and intercourse.” The Jew said, “One who eats and drinks has need.” The Messenger of God ﷺ said, “Their need is sweat that flows from their skins like the fragrance of musk, and their bellies will shrink.” Saʿīd b. Manṣūr, Abū Yaʿlā, Ibn Jarīr, Ibn Abī Ḥātim, al-Bazzār, al-Ḥākim, al-Bayhaqī, and Ibn Jarīr narrated from Jābir b. ʿAbd Allāh ؓ who said: A Jew came to the Prophet ﷺ and said, “O Muḥammad, tell me about the stars which Joseph ﷺ saw prostrating to him—what are their names?” He did not answer him with anything. Then Gabriel descended upon him and informed him [of their names]. He sent for the Jew and said to him, “Will you submit if I tell you their names?” He said, “Yes.” He said, “[They are]: Ḥarthān, Ṭāriq, al-Dhayyāl, Dhū al-Kanafāt, Dhū al-Fargh, Waththāb, ʿAmūdān, Qābis, al-Ḍarūj, al-Muṣabbiḥ, al-Falīq, al-Ḍiyāʾ, and al-Nūr. Joseph ﷺ saw them in the horizon of the sky prostrating to him.” The Jew said, “These, by God, are their names.” Al-Ḥakam b. Ẓuhayr, one of its narrators, said: Al-Ḍiyāʾ is the sun, and it is his father; and al-Nūr is the moon, and it is his mother. Al-Ḥāfiẓ said in a marginal note he wrote on Majmaʿ al-Zawāʾid: I saw in a corrected copy that he is among the weak narrators of al-ʿUqaylī. The Jews’ questioning of the Messenger of God ﷺ about the Spirit Imām Aḥmad, the two Shaykhs, al-Tirmidhī, al-Nasāʾī, Ibn Jarīr, Ibn al-Mundhir, and others narrated from Ibn Masʿūd ؓ that he said: “I was walking with the Messenger of God ﷺ in a cultivated field of al-Madinah—and in one wording: a cultivated field of the Anṣār, and in another wording: among palm trees—while he was leaning on a palm stalk—and in one wording: and with him was a palm branch—when some Jews passed by—and in one wording: when he passed by a group of Jews—and some of them said to others, ‘Ask him about the Spirit,’ and some of them said, ‘Do not ask him, lest he say to you what you dislike’—and in one wording: ‘lest he confronts you with something you dislike’—then some of them said to others, ‘We will surely ask him.’ A man stood up to him—and in one wording: they stood up to him and said, ‘O Muḥammad’—and in one wording: ‘O Abū al-Qāsim, what is the Spirit?’—and in one wording: ‘Tell us about the Spirit, how is the spirit that is in the body punished? And the Spirit is only from God, mighty and majestic.’ So he remained silent—and in one wording: and he remained leaning on the palm stalk, and I knew that revelation was coming to him, so I drew back. When the revelation descended, he said: And they ask you about the Spirit. Say, the Spirit is from the command of my Lord, and you have not been given of knowledge except a little [al-Isrāʾ: 85]. In a version at Ibn Jarīr with a chain whose men are trustworthy, from Mughīrah, from Ibrāhīm, from ʿAlqamah, from Ibn Masʿūd ؓ: They said, ‘Thus we find it in our Book.’ Then some of them said to others, ‘Did we not tell you not to ask him?’” Notes First: The ḥadīth of Ibn Masʿūd indicates that the revelation of this verse was in al-Madinah. Imām Aḥmad, al-Tirmidhī—who declared it sound—al-Nasāʾī, and Ibn Ḥibbān narrated from Ibn ʿAbbās who said: “The Quraysh said to the Jews, ‘Give us something about which to ask this man.’ They said, ‘Ask him about the Spirit.’ So there was revealed: And they ask you about the Spirit. Say, the Spirit is from the command of my Lord, and you have not been given of knowledge except a little. They said, ‘We have been given abundant knowledge. We have been given the Torah, and whoever has been given the Torah has been given abundant good.’ Then God, mighty and majestic, revealed: Say, if the sea were ink for the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as replenishment [al-Kahf 109]. Its chain’s men are the men of Ṣaḥīḥ Muslim, and Ibn Isḥāq narrated something similar from another angle. It has already appeared in the chapter on the polytheists’ testing of the Messenger of God ﷺ with things that only a prophet would know. Ibn Isḥāq and Ibn Jarīr narrated from ʿAṭāʾ b. Yasār who said: It was revealed in Makkah: And you have not been given of knowledge except a little. So when the Messenger of God ﷺ emigrated to al-Madinah, the rabbis of the Jews came to him and said, “O Muḥammad, it has reached us that you say: And you have not been given of knowledge except a little. Did you mean us or your people?” He said, “No, I meant you.” They said, “You recite that we have been given the Torah, and in it is an explanation of everything.” The Messenger of God ﷺ said, “It is little in the knowledge of God, and God has given you that which, if you act upon it, you will benefit.” And God, mighty and majestic, revealed: And if whatever trees on the earth were pens, and the sea were replenished after it with seven seas, the words of God would not be exhausted. Indeed, God is mighty and wise. Your creation and your resurrection are not but as a single soul. Indeed, God is hearing and seeing [Luqmān 27–28]. The ḥadīth of Ibn Masʿūd and the report of ʿAṭāʾ indicate that the verse was revealed in Makkah, and reconciliation between them and the ḥadīth of Ibn Masʿūd ؓ is by multiple revelation, and his silence the second time is understood as awaiting further elaboration in that matter, if that is permissible; otherwise, what is in the Ṣaḥīḥ is more sound. The Shaykh, may God have mercy on him, said in al-Itqān: “If two chains are equal in soundness, one of them is given preference by the fact that its narrator was present at the event or the like among the aspects of preference,” then he mentioned [as an example] the aforementioned ḥadīth of Ibn Masʿūd and the ḥadīth of Ibn ʿAbbās. Then he said, “This—that is, the ḥadīth of Ibn ʿAbbās—requires that the verse was revealed in Makkah, and the first ḥadīth contradicts it.” He gave preference to that what al-Bukhārī narrated is more sound than others, and because Ibn Masʿūd was present at the event. Second: Abū Nuʿaym said: “It is said: among the signs of the prophethood of our master Muḥammad ﷺ in the revealed books is that when he was asked about the Spirit, he entrusted knowledge of its reality to its Originator and Creator, and refrained from what the philosophers and logicians who rely on conjecture and guesswork waded into. The Jews tested him by asking about it, so that they might ascertain the description established for them in their Book, and his Book agreed with what was established in their books.” [Their questioning of him ﷺ about Dhū al-Qarnayn] Ibn Isḥāq said: Ḥuyayy b. Akhṭab, Kaʿb b. Asad, Abū Rāfiʿ, Ashyaʿ, and Shamwīl b. Zayd said to ʿAbd Allāh b. Salām when he submitted: “Prophethood would not be among the Arabs, but your companion is a king.” Then they came to the Messenger of God ﷺ and asked him about Dhū al-Qarnayn, and he related to them what came to him from God, exalted is He, concerning him, from what he had related to the Quraysh, and they were among those who had instructed the Quraysh to ask the Messenger of God ﷺ about him, when they sent to them al-Naḍr b. al-Ḥārith and ʿUtbah b. Abī Muʿayṭ.
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