Sirat Ibn Hisham 664
The affair of al-Sayyid and al-ʿĀqib, and mention of the mutual imprecation
[ رَفْعُ عِيسَى عَلَيْهِ السَّلَامُ ] ثُمَّ ذَكَرَ ( سُبْحَانَهُ وَتَعَالَى ) رَفْعَهُ عِيسَى إلَيْهِ حَيْنَ اجْتَمَعُوا لِقَتْلِهِ، فَقَالَ: وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ ثُمَّ أَخْبَرَهُمْ وَرَدَّ عَلَيْهِمْ فِيمَا أَقَرُّوا لِلْيَهُودِ بِصَلْبِهِ، كَيْفَ رَفَعَهُ وَطَهَّرَهُ مِنْهُمْ، فَقَالَ: إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا إذْ هَمُّوا مِنْكَ بِمَا هَمُّوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ الْقِصَّةُ، حَتَّى انْتَهَى إلَى قَوْلِهِ: ذَلِكَ نَتْلُوهُ عَليْكَ يَا مُحَمَّدُ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ الْقَاطِعِ الْفَاصِلِ الْحَقِّ، الَّذِي لَا يُخَالِطُهُ الْبَاطِلُ، مِنْ الْخَبَرِ عَنْ عِيسَى، وَعَمَّا اخْتَلَفُوا فِيهِ مِنْ أَمْرِهِ، فَلَا تَقْبَلَنَّ خَبَرًا غَيْرَهُ. إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ فَاسْتَمِعْ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ الْحَقُّ مِنْ رَبِّكَ أَيْ مَا جَاءَكَ مِنْ الْخَبَرِ عَنْ عِيسَى فَلَا تَكُنْ مِنَ الْمُمْتَرِينَ أَيْ قَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَمْتَرِيَنَّ فِيهِ، وَإِنْ قَالُوا: خُلِقَ عِيسَى مِنْ غَيْرِ ذَكَرٍ فَقَدْ خَلَقْتُ آدَمَ مِنْ تُرَابٍ، بِتِلْكَ الْقُدْرَةِ مِنْ غَيْرِ أُنْثَى وَلَا ذَكَرٍ، فَكَانَ كَمَا كَانَ عِيسَى لَحْمًا وَدَمًا، وَشَعْرًا وَبَشَرًا، فَلَيْسَ خَلْقُ عِيسَى مِنْ غَيْرِ ذَكَرٍ بِأَعْجَبَ مِنْ هَذَا. فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ أَيْ مِنْ بَعْدِ مَا قَصَصْتُ عَلَيْكَ مِنْ خَبَرِهِ، وَكَيْفَ كَانَ أَمْرُهُ، فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: قَالَ أَبُو عُبَيْدَةَ: نَبْتَهِلْ: نَدْعُو بِاللَّعْنَةِ، قَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ:: لَا تَقْعُدَنَّ وَقَدْ أَكَّلْتَهَا حَطَبًا نَعُوذُ مِنْ شَرِّهَا يَوْمًا وَنَبْتَهِلُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. يَقُولُ: نَدْعُو بِاللَّعْنَةِ. وَتَقُولُ الْعَرَبُ: بَهَلَ اللَّهُ فُلَانًا، أَيْ لَعَنَهُ، وَعَلَيْهِ بَهْلَةُ اللَّهِ. ( قَالَ ابْنُ هِشَامٍ ): وَيُقَالُ: بَهْلَةُ اللَّهِ، أَيْ لَعْنَةُ اللَّهِ؛ وَنَبْتَهِلْ أَيْضًا: نَجْتَهِدْ، فِي الدُّعَاءِ. قَالَ ابْنُ إسْحَاقَ: إِنَّ هَذَا الَّذِي جِئْتُ بِهِ مِنْ الْخَبَرِ عَنْ عِيسَى لَهُوَ الْقَصَصُ الْحَقُّ مِنْ أَمْرِهِ وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ فَدَعَاهُمْ إلَى النَّصَفِ، وَقَطَعَ عَنْهُمْ الْحُجَّةَ
Translation
✧ [The raising of ʿĪsā ﷺ ] Then He (glorified and exalted be He) mentioned His raising of ʿĪsā to Him when they gathered to kill him, and said: And they schemed, and Allah schemed; and Allah is the best of schemers. Then He informed them and refuted them regarding what they had acknowledged to the Jews about his crucifixion, how He raised him and purified him from them, saying: When Allah said, “O ʿĪsā, I am taking you and raising you to Me and purifying you from those who disbelieved, when they intended against you what they intended, and I will place those who followed you above those who disbelieved until the Day of Resurrection.” Then the story continues until it reaches His saying: That We recite to you, O Muḥammad, of the signs and the wise reminder, the decisive, separating truth, unmixed with falsehood, of the report about ʿĪsā and about what they differed concerning his affair, so do not accept any report other than it. Indeed, the likeness of ʿĪsā before Allah—hear—is as the likeness of Ādam: He created him from dust, then said to him, “Be,” and he was. The truth is from your Lord, meaning what has come to you of the report about ʿĪsā, so be not of the doubters, meaning the truth has come to you from your Lord, so do not doubt it. Even if they say: ʿĪsā was created without a male, I created Ādam from dust, with that same power, without female or male, and he became as ʿĪsā was: flesh and blood, hair and skin. So the creation of ʿĪsā without a male is no more wondrous than this. Then whoever disputes with you about him after what has come to you of knowledge, meaning after what I have narrated to you of his report and how his affair was, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us invoke and place the curse of Allah upon the liars. [Ibn Hishām's explanation of some uncommon words] Ibn Hishām said: Abū ʿUbaydah said: nabtahil: we call down curses. Al-Aʿshā of Banū Qays b. Thaʿlabah said: Do not sit after you have fed it firewood; we seek refuge from its evil one day and nabtahil. This verse is in a poem of his. He says: we call down curses. The Arabs say: bahala Allahu fulānan, meaning He cursed him, and upon him is the bahlah of Allah. (Ibn Hishām said): It is also said: bahlat Allah, meaning the curse of Allah; and nabtahil also means: we strive earnestly in supplication. Ibn Isḥāq said: Indeed, this that I have brought you of the report about ʿĪsā is the true narrative of his affair, and there is no deity but Allah, and indeed Allah is the Mighty, the Wise. So if they turn away, then indeed Allah is All-Knowing of the corrupters. Say: O People of the Book, come to a word common between us and you: that we worship none but Allah, and we associate nothing with Him, and none of us takes others as lords besides Allah. So if they turn away, then say: Bear witness that we are Muslims. Thus He called them to fairness and cut off their argument.
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