Tarikh (al-Tabari) 900
Some matters that occurred between the Messenger ﷺ and the Jews, Christians, and hypocrites in al-Madinah al-Munawwarah
رَوَى أَبُو الشَّيْخِ فِي الْعَظَمَةِ عَنْ أَنَسِ بْنِ مَالِكٍ، وَابْنُ أَبِي حَاتِمٍ، وَابْنُ عَدِيٍّ، وَالْبَيْهَقِيُّ فِي الْأَسْمَاءِ وَالصِّفَاتِ عَنِ ابْنِ عَبَّاسٍ، وَالطَّبَرَانِيُّ فِي السُّنَّةِ عَنِ الضَّحَّاكِ، وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ عَنْ قَتَادَةَ، أَنَّ رَهْطًا مِنَ الْيَهُودِ مِنْهُمْ كَعْبُ بْنُ الْأَشْرَفِ وَحُيَيُّ بْنُ أَخْطَبَ، جَاءُوا إِلَى رَسُولِ اللَّهِ ﷺ فَقَالُوا: "يَا مُحَمَّدُ، هَذَا اللَّهُ خَلَقَ الْخَلْقَ، فَمَنْ خَلَقَ اللَّهَ" ؟ فَغَضِبَ النَّبِيُّ ﷺ حَتَّى انْتُقِعَ لَوْنُهُ، ثُمَّ سَاوَرَهُمْ غَضَبًا لِرَبِّهِ، فَجَاءَ جِبْرِيلُ فَسَكَّنَهُ وَقَالَ: "خَفِّضْ عَلَيْكَ يَا مُحَمَّدُ"، وَجَاءَهُ مِنَ اللَّهِ عَزَّ وَجَلَّ بِجَوَابِ مَا سَأَلُوهُ [عَنْهُ] فَأَنْزَلَ اللَّهُ تَعَالَى: قُلْ هُوَ اللَّهُ أَحَدٌ [الْإِخْلَاصِ 1]، أَصْلُ أَحَدٍ هُنَا وَاحِدٌ، لِأَنَّهُ بِمَعْنَى الْوَاحِدِ، قُلِبَتِ الْوَاوُ هَمْزَةً، وَهُوَ دَالٌّ عَلَى جَمِيعِ صِفَاتِ الْجَلَالِ، كَمَا دَلَّ اللَّهُ عَلَى جَمِيعِ صِفَاتِ الْكَمَالِ، إِذِ الْوَاحِدُ الْحَقِيقِيُّ مَا يَكُونُ مُنَزَّهَ الذَّاتِ عَنِ اتِّحَادِ التَّرْكِيبِ وَالتَّعَدُّدِ، وَمَا يَسْتَلْزِمُهُ أَحَدُهُمَا كَالْجِسْمِيَّةِ وَالتَّحَيُّزِ (اللَّهُ الصَّمَدُ ): الْمَقْصُودُ فِي الْحَوَائِجِ عَلَى الدَّوَامِ، أَوْ هُوَ الَّذِي قَدِ انْتَهَى فِي سُؤْدُدِهِ، فَيَصْمُدُ النَّاسُ إِلَيْهِ فِي حَوَائِجِهِمْ، وَالْخَلَائِقُ يَفْتَقِرُونَ إِلَى رَحْمَتِهِ، أَوْ هُوَ مَنْ لَا جَوْفَ لَهُ، أَوْ هُوَ الْكَامِلُ فِي جَمِيعِ صِفَاتِهِ، أَوِ الَّذِي لَا يَطْعَمُ وَلَا يَخْرُجُ مِنْهُ شَيْءٌ، أَوِ الْبَاقِي بَعْدَ فَنَاءِ خَلْقِهِ، وَاللَّهُ تَعَالَى هُوَ الْمَوْصُوفُ بِهَذَا عَلَى الْإِطْلَاقِ، فَإِنَّهُ مُسْتَغْنٍ عَنْ غَيْرِهِ مُطْلَقًا، وَكُلُّ مَا عَدَاهُ يَحْتَاجُ إِلَيْهِ فِي جَمِيعِ جِهَاتِهِ، وَتَعْرِيفُهُ بِصَمَدِيَّتِهِ بِخِلَافِ أَحَدِيَّتِهِ. وَتَكَرَّرَ الِاسْمُ الْكَرِيمُ لِلْإِشْعَارِ بِأَنَّهُ مَنْ لَمْ يَتَّصِفْ بِهِ لَمْ يَسْتَحِقَّ الْأُلُوهِيَّةَ، وَإِخْلَاءُ الْجُمْلَةِ مِنَ الْعَاطِفِ، لِأَنَّهَا كَالنَّتِيجَةِ لِلْأُولَى، أَوِ الدَّلِيلِ عَلَيْهَا. (لَمْ يَلِدْ ): الْمَفْعُولُ مَحْذُوفٌ، أَيْ لَمْ يَلِدْ أَحَدًا، وَالْأَصْلُ يَوْلِدُ، حُذِفَتِ الْوَاوُ لِوُقُوعِهَا بَيْنَ يَاءٍ مَفْتُوحَةٍ وَلَامٍ مَكْسُورَةٍ فَصَارَ مِثْلَ "يَعِدُ". (وَلَمْ يُولَدْ ): النَّائِبُ عَنِ الْفَاعِلِ مَحْذُوفٌ، أَيْ لَمْ يَلِدْهُ أَحَدٌ، وَثَبَتَتِ الْوَاوُ فِي يُولَدْ لِأَنَّهَا لَمْ تَقَعْ بَيْنَ يَاءٍ مَفْتُوحَةٍ وَكَسْرَةٍ. وَلَمَّا كَانَ الرَّبُّ سُبْحَانَهُ وَتَعَالَى وَاجِبَ الْوُجُودِ لِذَاتِهِ قَدِيمًا، مَوْجُودًا قَبْلَ وُجُودِ الْأَشْيَاءِ، وَكَانَ كُلُّ مَوْلُودٍ مُحْدَثًا انْتَفَتْ عَنْهُ الْوَالِدِيَّةُ، وَلَمَّا كَانَ لَا يُشْبِهُهُ أَحَدٌ مِنْ خَلْقِهِ وَلَا يُجَانِسُهُ حَتَّى يَكُونَ لَهُ مِنْ جِنْسِهِ صَاحِبَةٌ فَيَتَوَالَدُ، انْتَفَتْ عَنْهُ الْوَالِدِيَّةُ، وَمِنْ هَذَا قَوْلُهُ تَعَالَى: أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ [الْأَنْعَامِ 101]، وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ: أَيْ لَمْ يَكُنْ لَهُ أَحَدٌ يُكَافِئُهُ، أَيْ يُمَاثِلُهُ مِنْ صَاحِبَةٍ وَغَيْرِهَا "وَلَهُ" مُتَعَلِّقٌ بِ- "كُفُوًا" وَقُدِّمَ عَلَيْهِ لِأَنَّهُ مَحَطُّ الْقَصْدِ، وَأَخَّرَ "أَحَدٌ" وَهُوَ اسْمُ "يَكُنْ" عَنْ خَبَرِهَا رِعَايَةً لِلْفَاصِلَةِ. وَلِاشْتِمَالِ هَذِهِ السُّورَةِ مَعَ قِصَرِهَا عَلَى جَمِيعِ الْمَعَارِفِ الْإِلَهِيَّةِ وَالرَّدِّ عَلَى مَنْ أَلْحَدَ فِيهَا، جَاءَ فِي الْحَدِيثِ أَنَّهَا تَعْدِلُ ثُلُثَ الْقُرْآنِ، فَإِنَّ مَقَاصِدَهُ مَحْصُورَةٌ فِي بَيَانِ الْأَحْكَامِ وَالْقَصَصِ، وَمِنْ عَدْلِهَا اعْتُبِرَ الْمَقْصُودُ بِالذَّاتِ. قَالَ ابْنُ إِسْحَاقَ: "فَلَمَّا تَلَاهَا عَلَيْهِمْ، قَالُوا: "فَصِفْ لَنَا يَا مُحَمَّدُ رَبَّكَ كَيْفَ خَلْقُهُ، كَيْفَ ذَرْعُهُ، كَيْفَ عَضُدُهُ" ؟ فَغَضِبَ النَّبِيُّ ﷺ أَشَدَّ مِنْ غَضَبِهِ الْأَوَّلِ، وَسَاوَرَهُمْ غَضَبًا لِرَبِّهِ. فَأَتَاهُ جِبْرِيلُ، فَقَالَ لَهُ مِثْلَ مَقَالَتِهِ، وَجَاءَهُ مِنَ اللَّهِ تَعَالَى بِجَوَابِ مَا سَأَلُوهُ عَنْهُ: وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ، وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ [الزُّمَرِ 67]، أَيْ مَا عَرَفُوهُ حَقَّ مَعْرِفَتِهِ وَمَا عَظَّمُوهُ حَقَّ عَظَمَتِهِ حِينَ أَشْرَكُوا بِهِ وَشَبَّهُوهُ بِخَلْقِهِ. وَالأَرْضُ جَمِيعًا، جَمِيعًا: حَالٌ، أَيِ السَّبْعُ، قَبْضَتُهُ أَيْ مَقْبُوضَةٌ لَهُ، أَيْ فِي مِلْكِهِ وَتَصَرُّفِهِ يَوْمَ الْقِيَامَةِ، وَالسَّمَاوَاتُ مَطْوِيَّاتٌ أَيْ مَجْمُوعَاتٌ، "بِيَمِينِهِ" أَيْ بِقُدْرَتِهِ، سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ مَعَهُ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عُتْبَةُ بْنُ مُسْلِمٍ، مَوْلَى بَنِي تَيْمٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ يُوشِكُ النَّاسُ أَنْ يَتَسَاءَلُوا بَيْنَهُمْ حَتَّى يَقُولَ قَائِلُهُمْ: هَذَا اللَّهُ خَلَقَ الْخَلْقَ، فَمَنْ خَلَقَ اللَّهَ ؟ فَإِذَا قَالُوا ذَلِكَ فَقُولُوا: قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ثُمَّ لِيَتْفُلْ الرَّجُلُ عَنْ يَسَارِهِ ثَلَاثًا، وَلِيَسْتَعِذْ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ
Translation
✧ Abū al-Shaykh narrated in al-ʿAẓamah on the authority of Anas b. Mālik; Ibn Abī Ḥātim, Ibn ʿAdī, and al-Bayhaqī in al-Asmāʾ wa-al-Ṣifāt on the authority of Ibn ʿAbbās; al-Ṭabarānī in al-Sunnah on the authority of al-Ḍaḥḥāk; and Ibn Jarīr and Ibn al-Mundhir on the authority of Qatādah: A group of Jews, among them Kaʿb b. al-Ashraf and Ḥuyayy b. Akhṭab, came to the Messenger of God ﷺ and said: "O Muḥammad, this God created the creation, so who created God?" The Prophet ﷺ became angry until his color turned pale, then he rose against them in anger for his Lord. Gabriel came and calmed him, saying: "Take it easy, O Muḥammad," and brought him from God, Mighty and Majestic, the answer to what they had asked him about. God, Exalted is He, revealed: Say: He is God, the One [al-Ikhlāṣ 1]. The root of aḥad here is wāḥid, because it has the meaning of al-wāḥid; the wāw was changed to hamzah. It indicates all the attributes of majesty, just as God indicates all the attributes of perfection, since the true One is He whose essence is free from the union of composition and multiplicity, and from what either of them entails, such as corporeality and occupying space. (God, the Self-Sufficient): The one who is always sought in needs, or He who has reached the utmost in His sovereignty, so people resort to Him in their needs and creatures are in need of His mercy, or He who has no hollow, or He who is perfect in all His attributes, or He who does not eat and from whom nothing comes out, or the Everlasting after the annihilation of His creation. God, Exalted is He, is the one described with this absolutely, for He is absolutely independent of anything else, and everything besides Him needs Him in all its aspects. His description as al-Ṣamad is by way of definition, unlike His Oneness. The noble name is repeated to indicate that whoever is not characterized by it does not deserve divinity, and the sentence is devoid of a conjunction because it is like the result of the first, or the evidence for it. (He did not beget): the object is elided, meaning He did not beget anyone. The original form is yawlid; the wāw was dropped because it occurred between a fatḥah yāʾ and a kasrah lām, so it became like "yaʿidu." (Nor was He begotten): the subject substitute is elided, meaning no one begot Him. The wāw remains in yūlad because it did not occur between a fatḥah yāʾ and a kasrah. Since the Lord, Glorified and Exalted, is necessary of existence in His essence, eternal, existing before the existence of things, and every begotten thing is originated, fatherhood is negated from Him. And since none of His creation resembles Him or is of His kind such that He would have a mate of His genus and beget offspring, fatherhood is negated from Him. From this is His saying, Exalted is He: How can He have a son when He has no consort [al-Anʿām 101]. And there is none co-equal with Him: meaning there is none who equals Him, i.e., resembles Him, whether a consort or anything else. "Lahu" is attached to "kufuwan" and is placed before it because it is the focus of intent, and "aḥadun," the noun of "yakun," is placed after its predicate for the sake of the rhyme. Because this surah, despite its brevity, encompasses all the divine teachings and refutes those who deviate concerning them, it is said in the ḥadīth that it equals a third of the Qurʾān, for the purposes of the Qurʾān are confined to explaining rulings and stories, and by its equivalence the essential purpose is considered. Ibn Isḥāq said: "When he recited it to them, they said: 'Describe for us, O Muḥammad, your Lord: how is His form, how is His arm, how is His upper arm?' The Prophet ﷺ became angrier than his previous anger, and he rose against them in anger for his Lord. Gabriel came to him and said to him the like of what he had said before, and brought him from God, Exalted is He, the answer to what they had asked him about: They made not a just estimate of God, while the whole earth is His handful on the Day of Resurrection, and the heavens are rolled up in His right hand. Glorified and Exalted is He above what they associate [al-Zumar 67]. That is, they did not know Him as He should be known and did not magnify Him as He should be magnified when they associated partners with Him and likened Him to His creation. The whole earth: 'jamīʿan' is a circumstantial expression, i.e., the seven earths. 'His handful' means seized by Him, i.e., in His possession and disposal on the Day of Resurrection. 'The heavens are rolled up' means gathered together. 'In His right hand' means by His power. Glorified and Exalted is He above what they associate with Him. Ibn Isḥāq said: ʿUtbah b. Muslim, the client of Banū Taym, narrated to me from Abū Salamah b. ʿAbd al-Raḥmān from Abū Hurayrah, who said: I heard the Messenger of God ﷺ say: "People will soon question one another until one of them says: 'This God created the creation, so who created God?' If they say that, then say: Say: He is God, the One; God, the Self-Sufficient; He did not beget, nor was He begotten, and there is none co-equal with Him. Then let the man spit to his left three times and seek refuge in God from Satan the accursed."
Grades by grader
No grade is recorded for this wording.